Wiccan Handfasting

Handfasting is another celebration held by Wiccans, and is the commonly used term for their weddings. Some Wiccans observe the practice of a trial marriage for a year and a day, which some Traditions hold should be contracted on Lammas (Lughnasadh), as this was the traditional time for trial, "Telltown marriages" among the Irish. A common marriage vow in Wicca is "for as long as love lasts" instead of the traditional Christian "till death do us part". The first ever known Wiccan wedding ceremony took part in 1960 amongst the Bricket Wood coven, between Frederic Lamond and his first wife, Gillian.

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A Book Of Pagan Prayer

Book: A Book Of Pagan Prayer by Ceisiwr Serith

Pagan Prayers and MoreBilling itself as the one and only collection of prayers for Pagans of any tradition, Ceisiwr Serith's A Book of pagan Prayer includes prayers to Celtic, Egyptian, Zoroastrian and other deities. It is organized thematically, making it convenient to use if one is seeking prayers for specific occasions, seasons, times of day, meals or milestones.

In this book, the reader is taken on a tour of not only the forms of prayer, but the reasons behind them. Numerous examples are given, giving the reader the option to use those that appeal to them straight out of the book, or to write their own based upon the forms demonstrated. In a market deluged with fluffy "How To's", this book is a delightful breath of fresh air. Rather than rehashing the same tired information over again, Mr. Serith focuses on helping the reader either begin or strengthen their relationship with the divine, regardless of which deity or deities the reader feels drawn to. Groundbreaking, and an easy and enjoyable read to boot.

No matter what manner of Pagan you are, you will be pleased by this little book. Its handy size, tasteful dark green cover and easy-to-read typeface makes it a pleasure to hold and read. When you get through admiring the outside of the book, there are many treasures inside. There is a thorough discussion on the topic of prayer, why we pray, who we pray to, and how to compose a good prayer. Even if you think there is nothing new that can be said about the subject of prayer, you will think differently when you read this book. A Book of Pagan Prayer also contains a wealth of prayers suitable for many different occasions and events, beautifully and thoughtfully written. The best thing about the book, however, is that it will inspire you to compose some prayers of your own, and use them in your own worship and rituals. Dare I call this book an instant classic? I think I dare! You will enjoy the author's intelligent and gentle style throughout the prayer book. Spontaneous prayer is admirable, but a well-composed written prayer has goodness too, as this small book will teach you. Get two, so you will have one to give away.

Buy Ceisiwr Serith's book: A Book Of Pagan Prayer

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Witchcraft Mythologies And Persecutions

Book: Witchcraft Mythologies And Persecutions by Gabor Klaniczay

Witchcraft Mythologies and Persecutions (Volume III Of Series "Demons, Spirits, Witches")
This third, concluding volume of the series publishes 14 studies and the transcription of a round-table discussion on Carlo Ginzburg’s Ecstasies. The themes of the previous two volumes, Communicating with the Spirits, and Christian Demonology and Popular Mythology, are further expanded here both as regards their interdisciplinary approach and the wide range of regional comparisons. While the emphasis of the second volume was on current popular belief and folklore as seen in the context of the historical sources on demonology, this volume approaches its subject from the point of view of historical anthropology. The greatest recent advances of witchcraft research occurred recently in two fields: (1) deciphering the variety of myths and the complexity of historical processes which lead to the formation of the witches’ Sabbath, (2) the micro-historical analysis of the social, religious, legal and cultural milieu where witchcraft accusations and persecutions developed. These two themes are completed by some further insights into the folklore of the concerned regions which still carries the traces of the traumatic historical memories of witchcraft persecutions.

Contents
Introduction by Gabor Klaniczay and Eva Pocs Mythologies Martine Ostorero, The Concept of the Witches’ Sabbath in the Alpine Region (1430–1440) Text and Context; Round-table discussion on Ecstasies by Carlo Ginzburg (with the participation of Wolfgang Behringer, Carlo Ginzburg, Gustav Henningsen, Gabor Klaniczay, Giovanni Pizza and Eva Pocs) Gabor Klaniczay: Learned Systems and Popular Narratives of Vision and Bewitchment; Adelina Angusheva: Late Medieval Witch Mythologies in the Balkans; Per Sorlin: Child-Witches and the Construction of the Witches' Sabbath: The Swedish Blakulla Story; Legal mechanisms, social contexts Peter Toth G.: River Ordeal–Trial by Water–Swimming of Witches: Procedures of Ordeal in Witchcraft Trials; Ildiko Kristof: How to Make a (Legal) Pact with the Devil? Legal Customs and Literacy in Witch Confessions in Early Modern Hungary; Anna Brzezinska: Healing at the Jagiellonian Court; Polina Melik Simonian: Following the Traces of Xenophobia in Muscovite Witchcraft Investigation Records; Judit Kis-Halas: Trial of an Honest Citizen, Nagybanya 1704–5: The social and cultural context of witchcraft accusations - a tentative microanalysis; Daniel Ryan: Boundaries and Transgressions: Witchcraft and Community Conflict in Estonia During the Late Nineteenth Century; Witchcraft and folklore Francisco Vaz da Silva, Extraordinary Children, Werewolves and Witches in Portuguese Folk-Tradition; Ulo Valk, Reflections of Folk Belief and Legends at the Witch Trials of Estonia; Iveta Todorova-Pirgova: Witches and Priests in the Bulgarian Village: Past and Present; Mirjam Mencej: Witchcraft in Eastern Slovenia

Buy Gabor Klaniczay's book: Witchcraft Mythologies And Persecutions

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Gabor Klaniczay - Witchcraft Mythologies And Persecutions

Magical Revival Occultism And The Culture Of Regeneration In Britain 1880 To 1929

Book: Magical Revival Occultism And The Culture Of Regeneration In Britain 1880 To 1929 by Jennifer Walters

This thesis is a cultural study of the Magical Revival that occurred in Britain, 1880-1929. Magical Revival denotes a period in the history of occultism, and the cultural history of Britain, during which an upsurge in interest in occult and magical ideas is marked by the emergence of newly-formed societies dedicated to the exploration of the occult, and into its bearing on life. Organisations discussed are the Theosophical Society, the Golden Dawn, and the less well known Astrum Argentum. ‘Magical Revival’ has further significance as the principal, but overlooked, aim of those societies and individuals was regeneration.

Scholarship on late nineteenth- and early twentieth-century occultism is influenced by a longstanding preference for the esoteric over the exoteric aspects of occultism. It has tended to emphasise themes of abstraction, the psychological, and the esoteric, and has promulgated a view of occultism as static and impervious. From the outset, however, this thesis argues that approaching the Magical Revival from the purview of the esoteric is limiting, and that it screens its own significant themes and affinities with mainstream culture. It suggests that what needs to be prepared is a study which reads occultism with a close attention to its own terms of engagement and description. This is the aim of this thesis.

The thesis offers a way of reading the occult activity of the period that privileges its exotericism. It seeks to pursue the links between an identifiable culture of occultism and conventional cultural discourses and activities towards an understanding of the movement as one actively constituting itself and producing, rather than obscuring, knowledge in relation to the social and cultural moment from which it arose. The occult topics and tendencies identified include evolution; Ceremonial Magic and astral travel; the body in occultism; and the nature of the occult experience. Others include the life and medical sciences; the philosophy of religion; and physical culture. The following questions underpin the thesis: In what ways did the Magical Revival connect with contemporary concerns? What does its activities, written records, literary and other material productions reveal about the nature of those connections? What does a closer attention to the textual and lived culture of the Magical Revival contribute to existing understanding of its place in late nineteenth- and early twentieth-century culture?

In answering those questions the thesis proposes that, in its systematic identification and addressing of cultural and social needs, general and specific, the Magical Revival should be viewed as closer to the social mainstream than is presently appreciated. Moreover, that the occultists’ efforts towards individual and cultural regeneration, take place within a broader cultural movement away from social thought dominated by degeneration, towards thinking directed towards regeneration.

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My Quest For The Magic Divine

Where does one begin the quest for the Ultimate? More importantly, when can one finally end it in fulfillment? I have struggled with these questions for all my relatively short life. I have always felt as though some transcendent force were tapping me on the shoulder, demanding my attention. Yet whenever I looked over my shoulder nothing tangible was there to greet me. What could I do, what path could I follow, that would lead me to the mysterious entity who so earnestly desired an audience with me?

I was born and raised in something of a Bible-Belt area. Churches of one type or another dominated the countryside. The different world religions, as far as I could discern, were Baptist, Methodist, Lutheran, and Catholic. We even had Mennonite and Amish in the general area. It was a veritable smorgasbord of Christian denominations and none of them ever satisfied me. I simply could not feel a connection to the Divine under their auspices. Spending my Sunday morning sitting in a pew, singing hymns to some executed carpenter from another time and place was not my idea of worship. Christ may have been an exceptional man in his day, but to me he was as dead as Julius Caesar.

Thus it was I ruled out Christianity as the vehicle that could deliver me to the Divine. From there it was a logical step to further exclude Judaism and Islam; they both pledged fealty to the same God as the Christians, a God whom I always considered too distant and aloof to worship. With the Middle East religions offering no inspiration, I studied the ancient wisdoms of the Far East. I found them much more invigorating and broad minded than Monotheism, but I still could not internalize their beliefs as my own. Buddhism tried teaching me that my own sense of uniqueness was an illusion, something I simply could not accept. Hinduism was colorful but not very focused, offering the believer far too many deities to choose as a patron. Taoism and Confucianism were on the whole fine philosophies, but they offered no insight on the Divine force that I still felt earnestly tapping me on the shoulder.

I was a year out of college and still left without a spiritual clue. It was then, however, that the Neopagan craze began penetrating into even my remote neck of the woods. I would walk into any bookstore and the New Age section was constantly expanding. I would surf the web for information on religion and eventually bump into a Wicca site. I decided to ascertain for myself just what all the fuss was about. At first it seemed kooky; people were trying to resurrect witchcraft and ancient nature worship? Surely this was the work of people with too much free time and too many acid trips.

The more I read, however, the more I became enthralled. I always loved noting the beauty of nature around me since my earliest years. The sun, moon and stars were ever-constant companions in my life in a way God had not been. What better deity could one have then Mother Earth herself, with nature and all the creatures that dwell within as her universal church? Here, finally, was a religion I could appreciate. Nature is something I need no external inspiration in revering; it comes naturally. Neopaganism, unlike most religions, embraces modern existence with all its recent discoveries in science, psychology, and social ethics. When I discovered this, I could safely say that I had found the worldview I had been seeking. I had come home.

Whatever happened to the man tapping me at my shoulder? That was the most startling discovery of all. I had been looking for some external force I thought had been hiding from me, which I would meet only after some arduous journey. Instead I have discovered the Divine is all around me, it is inside of me. It encompasses all of creation. It was always there right in front of me, trying to say hello. I was prepared to take the journey of a thousand miles to meet my maker; now I am learning to swim in an endless ocean of creation.

Does Neopaganism satiate all my cravings for understanding and happiness? Does it provide me with all the answers to the questions I have been asking for years? No, it does not. However, what Neopaganism does offer me is a light to guide my way as I continue to progress on my spiritual journey. It is one huge leap in the right direction. Neopaganism may not be the end of my quest for the Divine, but it is, at long last, a worthy beginning.

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Pagan Christianity Exploring The Roots Of Our Church Practices

Book: Pagan Christianity Exploring The Roots Of Our Church Practices by Frank Viola

Have you ever wondered why we Christians do what we do for church every Sunday morning? Why do we "dress up" for church? Why does the pastor preach a sermon each week? Why do we have pews, steeples, choirs, and seminaries? This volume reveals the startling truth: most of what Christians do in present-day churches is not rooted in the New Testament, but in pagan culture and rituals developed long after the death of the apostles. Coauthors Frank Viola and George Barna support their thesis with compelling historical evidence in the first-ever book to document the full story of modern Christian church practices.

"Frank Viola and George Barna have teamed up to create an intelligent, readable, and yet challenging work about the historical roots of the many unbiblical modern church practices that hinder Christian growth in quality and church growth in quantity. Anyone who reads Pagan Christianity with an open mind and heart will never see the church the same way again. May those with newly-gained spiritual eyes not stop there, but go on to do something about it."
Rad Zdero, Ph.D., Author of "The Global House Church Movement" and Editor of "Nexus: The World House Church Movement Reader."

"Frank has done a masterful job both researching and then weaving together the threads that have made modern church practices what they are - pagan substitutes for authentic church life. One nice thing about PAGAN CHRISTIANITY is that it provides the history behind a perception that many of us Christians share: The way the modern Western church does things has little to do with the organic life we see in the New Testament. The difference is so great sometimes that one wonders how one could possibly have transmuted into the other."
Hal Miller, author of "Christian Community: Biblical or Optional?"

"This is an important book which demonstrates that many of the practical aspects of contemporary church life, ministry and structure have little or no biblical basis and are, in fact, inspired by a wide variety of non Christian patterns and ideas most of which are inimical to Christian life and growth. Many readers will find this book challenging in the extreme but all who are concerned with the future of the church should read it."
Dave Norrington, Lecturer of religious studies at Blackpool and the Fylde College, author of "To Preach or Not to Preach."

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Pendulums And Dowsing

Using Pendulums also known as Dowsing..... are great way to get answers you need without having to go a Psychic or having to use the Ouija Board which takes 2 people to work good. Yes, with the Pendulum you will be able to do it all by yourself. Plus you can take one with you anywhere at any time of the day and get the answers you need. Pendulums work by tapping into your Higher Self or “I Am Presence” as it is also know. Dowsing has been around for many Centuries.
Yes... used for divination purposes to foretell the Future and long ago it was used to divine guilt in trials. Thank God they don't use that system anymore.
Now there are other forms of Dowsing such as using Metal "L" shaped Rods or a Forked "Y" shaped branch. This methods were used for finding water or gems. It is also used to find spirit Energies in a house and for that I have used the Metal "L" shaped Rods. We are not going to get into that right now. We are going to focus on Pendulums and their use for getting answers.

A Pendulum does not have to be purchased. Times are heard right now and if you don't have the money you can make one with just a ring at the end of a string. You don't even have to have the fancy Pendulum Board. You can just use your hand as I do many times. I do use a nice Black Onyx Pendulum…. but I use my hand underneath it instead of an Answer Board. But I am in the process of making a nice wooden Answer Board.

This is all very simple. As you know... I try to put things in the simplest terms for people to understand. So many Books use big fancy words and a bunch of mumbo jumbo bullshit philosophy crap that means nothing to most people. So let get started....
Here's how it works. Take your Pendulum by the string or chain (what ever it is attached to) and you will hold it still and ask it a question. If it swings or rotates one way that is yes. If it swings or rotates the other way… it's no. That's the simple version of this.
Now I’ll break it down a little better for you. You now wanna know which way is yes and which way is no…. right?

Here's what you do. Hold the Pendulum in you dominant hand. Put your other hand as I do a few inches below the Pendulum. Keep it still and say…. “Show which is yes”. Then wait to see how it swings. It may swing back and forth as mine does or it may swing in a circular motion in one direction. Both which are shown below. Which ever it does… that will be “yes”. Then ask “Show which is no”. However it swings… that will be “no”. There… now you. What ever you do… don't try to make it swing. Let it work it's self.

ow…. You can get fancy and buy a Pendulum Kit that has everything you need…. the Pendulum, the Answer Board and probably a book explaining the same thing I am telling you. Or you can buy a fancy Pendulum made out Crystal or Hematite or Black Onyx or many other different type stones, gems or metals like me..... anything you desire. Then you can make you own Answer Board. It can be drawn on a piece of paper or painted on a nice piece of wood or even carved into the wood. Like shown below. Using this type of set up will work only with the Pendulum swinging in a back and forth motion. But that is ok, your Higher Self knows this and will use the proper motion.

So... maybe some of you want to buy a fancy Pendulum or Kit that has everything you need... then your ready to go! There are some really cool ones here...!

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Pagan Potions Brew Magic Formula

Book: Pagan Potions Brew Magic Formula by Al Selden Leif

Potions are used in Pagan and wiccan spells and rituals for health and inner magic. Potions act as liquid carriers for magical power. Sometimes you will drink them, but more often they are applied to the skin. Purifying Sage Spray is one example of this type of potion.

Potions can charm, heal or cast a wicked spell. In strict terms, perfumes are potions, designed to lure someone into a love snare. "Boil, boil! Toil and trouble." Even Shakespeare paid homage to the magic art of potion-making. But potions do more than implement spells. Potions are used to treat every kind of ailment (think about fizzy Alka Seltzer). Potions are a part of ancient herb lore and reveal the staying power of some of the "old ways," even if some ingredients (porcupine quills!) are difficult to obtain.

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Historical And Literary Studies Pagan Jewish And Christian

Book: Historical And Literary Studies Pagan Jewish And Christian by Adolph Von Menzel

Bruce M Metzger is one of the best and brightest stars in biblical scholarship. Why hasn't someone reissued all his books?

This one is especially valuable for the chapter titled "When Did Scribes Begin To Use Writing Desks?" No, I am not kidding. This is actually chock full of important information, especially for anyone interested in Christian studies.

Let me explain. Ever read any of the Jesus-was-a-myth books? One of the standard charges these writers make is that there are very few examples of anyone quoting from the gospels or Paul's letters until quite late. Why?

As it turns out, there are very, very few quotations of any kind, in any kind of writing, secular or Christian. And the reason is simple enough: the papyrus roll. First, it was simply difficult to find the text you wanted in a papyrus roll.

The second reason is the way a papyrus roll was read. And that brings me back to Metzger's very absorbing and detailed explanation of what we know about how readers and scribes used papyrus rolls. From every picture we have, as well as from descriptions, it appears rolls were not read at desks. Ever. Instead, a man would sit cross-legged on the ground, or else hold the rolls in one hand while he read.

No wonder exact quotes were rare until the codex came into use.

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Adolph Von Menzel - Historical And Literary Studies Pagan Jewish And Christian

Wicca Tools Used In Magic Rituals

The Wiccan practice usually includes a special set of magical tools. These may include a knife called an athame, a wand, a pentacle and a chalice, but other tools include a broomstick known as a besom, a cauldron, candles, incense and a curved blade known as a boline. An altar is usually present in the circle, on which ritual tools are placed and representations of the God and the Goddess may be displayed. Before entering the circle, some traditions fast for the day, and/or ritually bathe. After a ritual has finished, the God, Goddess and Guardians are thanked and the circle is closed.

A more sensationalised aspect of Wicca, particularly in Gardnerian Wicca, is the traditional practice of working in the nude, also known as skyclad. This practice seemingly derives from a line in Aradia, Charles Leland's supposed record of Italian witchcraft. Skyclad working is mostly the province of Initiatory Wiccans, who are outnumbered by the less strictly observant Eclectics. When they work clothed, wiccans may wear robes with cords tied around the waist, "Renaissance-faire"-type clothing or normal street clothes. Each full moon, and in some cases a new moon, is marked with a ritual called an Esbat.

When practising magic and casting spells, as well as when celebrating various festivals, Wiccans use a variety of rituals. In typical rites, the coven or solitary assembles inside a ritually cast and purified magic circle.

Casting the circle may involve the invocation of the "Guardians" of the cardinal points, alongside their respective classical element; Air, Fire, Water and Earth. Once the circle is cast, a seasonal ritual may be performed, prayers to the God and Goddess are said, and spells are sometimes worked.

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Solitary Wicca For Life Complete Guide To Mastering The Craft On Your Own

Book: Solitary Wicca For Life Complete Guide To Mastering The Craft On Your Own by Arin Murphy Hiscock

If you prefer a solitary approach to worship and Witchcraft, this is the book for you. You need sound guidance and tools as you work alone to deepen your knowledge and strengthen your abilities.

Author Arin Murphy-Hiscock provides you with everything you need to take your spiritual practice to the next level. Solitary Wicca for Life encourages you to reach beyond the ordinary and create a unique path of worship, using techniques that go further than other texts:

- Advanced Circle Casting-advanced techniques and applications, plus methods for creating sacred space when a circle isn't necessary
- Enriching Ritual-tools and techniques that bring new depth to personal practice, including sacred drama, masks, ritual garb, and symbols
- Crafting Liturgy-Wiccan ritual defined stage by stage, as well as guidelines for writing invocations, prayers, meditations, and personalized rituals for esbats, sabbats, rites of passage, and more
- Drawing Down Deities-invoking deities for guidance, communion, worship, etc.
- Growing as a Solitary Wiccan-the means by which you'll enhance your spiritual growth and reach out to the world at large.

Solitary Wicca for Life is the essential reference handbook you need to reach deeper, go farther, and strengthen your solitary path-one day at a time.

I read lots of Wicca 101 books, especially those that seem to be aimed at the Solitary Practitioner. With many of them, I will find some points that I think the average solitary practitioner may relate to, or that someone, somewhere, will relate to. Many times, however, the material does not "click" with my own personal beliefs, or they do not take the "Traditional Path" when it comes to Wicca, but rather they are "Wiccanish". This is OK for someone else, but not necessarily for me. But I do not judge by my standards alone, but rather the viewpoint that everyone needs material that will relate to them personally.

Reading this book, however, there was more material here that I found I agreed with, related to and found to be "Traditional" with a Solitary spin than other books of this kind. And this, to me, was a big plus.

Ms. Murphy-Hiscock has taken Wicca back to the roots and explores adaptation to the Solitary way of practice. This is a Wicca 101 book, so it makes a good first handbook for the average new Solitary practitioner and yet, it provides some material that the advanced practitioner may want to review because of its accuracy, to augment their Wiccan practice, to add elements of the Traditional or just because it is well written and has much to ponder and contemplate.

I especially enjoyed her overview of Wicca Origins, and her separation of Traditional Wicca from the Eclectic practices that Wicca has evolved into. She covers well the Tenets of Wicca, discusses common metaphors and myths and separates some of the more widely accepted but none the less mistaken beliefs and practices that have crept into modern Wicca. She gives you a good idea of how to go back to the beginning, re-examine the issues and maybe take away a better representation of what it is that Wicca is really all about.

Arin Murphy-Hiscock has been a practicing Wiccan for ten years, five of those years as a solitary practitioner. She is the series editor of the For Life series and the author of Power Spellcraft for Life: The Art of Crafting and Casting for Positive Change. She lives in Montreal, Canada.

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6 Questions On Wicca And Paganism

Book: 6 Questions On Wicca And Paganism by Al Selden Leif

Contemporary paganism is the restoration of indigenous religion, especially that of ancient Europe. Paganism has grown in popularity greatly during the last hundred years. The growth coincides with a decline in Christianity in Europe, and the increase in knowledge of past and distant cultures.

WICCA (sometimes called Wicce, The Craft, or The old religion by its practitioners) is based on an ancient religion of love for life and nature.

Contents of Book:

- History of Modern Paganism
- Why Paganism
- Pagan worship
- A Pagan Pledge
- Wicca Basics
- Teen Witches
- The Ancient Art

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Green Witchcraft

Book: Green Witchcraft by Ann Moura

Positive, practical, and easy to use, Green witchcraft brings together the best of both modern Wicca and the author`s family Heritage of herb craft and folk magic. Green Witchcraft explores the fundamentals of the Wiccan religion, providing magical training for the independent thinker. Step-by-step instructions on a wide variety of magical techniques as well as basic rules of conduct make this the ideal book to get you started. Green rituals for self-initiation, rites of passage, seasonal celebrations and activities provide an excellent foundation for your own magical tradition.

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The Witch In History Early Modern And Twentieth Century Representations

Book: The Witch In History Early Modern And Twentieth Century Representations by Diane Purkiss

A symbol of everything that is dark about the past and woman, the witch continues to fascinate us in the late twentieth century. The Witch in history explores that
fascination and its manifold forms through court records, early modern dramas and the modern histories and fictions that draw upon them.

This book argues that in early modern England, the witch was a woman’s fantasy and not simply a male nightmare. Through witch-beliefs and stories about witches,
early modern women were able to express and manage powerful and passionate feelings that still resonate for us today, feelings that could not be uttered in a
seventeenth-century context: unconscious fears of and fury with children and mothers.

In our own era, groups as diverse as women writers, academic historians and radical feminists have found in the witch a figure who justifies and defines their own
identities. Then too, there are those who still call themselves witches in 1990s Britain, who still practise magic and who invent their own histories of witchcraft to
sustain them. Constantly reworked and debated, the witch is central to all these groups.

Looking at texts from colonial narratives to court masques, trial records to folktales, and literary texts from Shakespeare to Sylvia Plath, this book shows how
the witch acts as a carrier for the fears, desires and fantasies of women and men both now and in the early modern period. Diane Purkiss is Lecturer in English at the University of Reading.

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Correlian Wicca

Book: Correlian Wicca by Anonymous

WHAT WILL YOU GET FROM THESE LESSONS

What is all this witchcraft stuff, anyway? Does being a witch mean you can point your finger and make things happen? Does it mean you can learn to fly on a broom and turn people into toads? Well, not quite. Witchcraft, or WICCA, is a religion. Wicca is not primarily about magic, though it does use it. Wicca is about your place in the Universe and your evolution as a spiritual being. Wicca is about moving forward on your personal spiritual journey - about learning, growing, and becoming the most you can be.

If you complete this course of 12 lessons, you will be eligible for initiation into the First Degree of Correllian Wicca. The First Degree is the lowest level of initiatory membership in a WICCAN TRADITION. Wicca is composed of many traditions most -but not all- of which recognize each others initiations. If you choose to take the First Degree initiation -and you are not obligated toyou will become a member of the Correllian tradition. The Correllian tradition is a synchretic and highly philosophical tradition of Wicca, which stresses the inherent unity of all Pagan traditions and the synchronicity of all spiritual paths. We believe that Deity is in all things, therefore all paths can lead to Deity.

Wicca is not an exclusive religion. Because we believe all paths lead to Deity, we do not believe that one must belong to any given faith or tradition to be a good person or to grow spiritually. Nor is it necessary to belong to only one. Being a Correllian initiate does not mean you can not also be an Isian, Druidic, or Dianic initiate as well -or any other tradition you might wish to study or join. You must however respect our tradition as a member and follow Correllian practices in Correllian temples -but what you do other places is your own business. Your private beliefs and conscience are your own business and we have no desire to dictate them to you. Wicca is about learning to make your own choices, and the Wiccan traditions exist to provide a framework in which to learn and grow. Wicca seeks to open your thinking, not to limit it.

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Casting And Closing A Circle

The Purposes of a Circle
A sacred circle has several purposes, the most significant of which is to define an area where formal ritual work can be performed. A circle is a place in which the rules and conditions are different to that of the everyday world. A circle is not a barrier, but a doorway to another world. To contain any magickal energy raised and to prevent its dissipation until it has been used up is another purpose of the circle. The sacred circle does not need to be physically represented (drawn or marked on the ground), it just needs to be visualised. The circle is a spiritual entity.

How to Cast a Circle
A circle can be cast for all magickal acts. The size of a circle varies vastly – it should be able to comfortably fit those using it. Certain actions must be performed and certain words said in a loud, clear voice. An altar should be placed in the circle – in a north, centre or east position.

1. Cleanse yourself and you chosen area. You should have a bath and clear the area completely. Set up an altar with the following items: a flat pentagram symbol, two black candles, an athame or sword, a small bell, a bowl of salt, a bowl of water, a chalice and a saucer.

2. Light your altar candles. Holding blade, walk around your circle, and say: “With this sacred blade I cast the circle of my craft. May it be a doorway to a sacred circle beyond time and space. Let it be a meeting place for all good, and may it deter all wickedness.”

3. Stand in front of your altar, pick up your bell, and say: “In the names of the Goddess and the Horned God, I cast this my working circle.” Afterwards, ring your bell.

4. Return to the North and raise your blade high before you. Call out: “Bear witness, Spirits of the North, guardians of Wicca.” Go to the East, South and West and repeat at each.

5. At the altar, put your bowl of salt on the pentagram and lower your blade into the bowl of salt, saying: “I exorcise thee, so that it may be purified and may aid me well.”

6. Put your bowl of water on the pentagram and take a pinch of salt and sprinkle it into the water. Lower the blade of your athame into the water, saying: “I cleanse and consecrate thee, Water of Life, and ask you to bless this circle. In the names of the Goddess and the Horned God, so mote it be!”

7. Pick up and hold the consecrated water and walk slowly around the circle again (still clockwise), and sprinkle a few drops along the line of the Circle, saying: “I consecrate this sacred circle by the powers of Earth, Air, Fire, and Water. May the Goddess bestow her love herein, and the Horned God his honour.” Pick up your chalice, pour a small amount in the saucer for the Goddess and the Horned God, then take a sip yourself. After, place the chalice back on your pentagram.

This completes the casting of your circle. Specific activity can now be performed here, such as a Sabbat ritual, making a charm, or healing. It is absolutely crucial you do not leave the circle until your activity is complete, and without properly closing it. When your chosen focus is complete, move on to closing the circle.

How to Close a Circle

Go to the North, hold up your blade, and say, “Guardians and spirits of the North wind, my ritual is now complete. I bid you hail and farewell. Hail and farewell.” Repeat counterclockwise from North to West, to South, to East, and back to the North again.

Extinguish your altar candles and bow your head at the altar, saying, “I declare this scared circle closed. So mote it be.” Ring a bell to complete the closing and step out.

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Highland Superstitions Connected With The Druids Fairies Witchcraft

Book: Highland Superstitions Connected With The Druids Fairies Witchcraft by Alexander Macgregor

The following pages on "Highland Superstitions" by the late Rev. Alexander Macpregor,' M.A., Inverness, first appeared as a series of Articles in Volume II. of the Celtic Magazine, and subsequently as an appendix to the second, third, and fourth editions of " The Prophecies of the Brahan Seer." They were published separately for the first time in 1891, and now reprinted, 1901.

This is lamentable that mankind in all ages of the world have been prone to the most degrading superstitions. The enlightened ages of antiquity were no more exenipi from them than the most ignorant We know from the Bible how difficult it was to restrain the Jews from the most idolatrous and superstitious observances, and to confine them to the worship of the only living and true God, This remarkable tendency of the Hebrew nation was caused, in all likelihood, by their sojourning for the loi^ period of 400 years among the Egyptians, whose system of religion was a mass of idolatrous observances. They had a number of ideal gods, to whom they erected temples of prodigious size and architectural splendour. Their principal deities, were Osiris and Isis, whom they considered typical of the sun and moon. But they had a great variety of other deities, animals of all kinds — (hence the golden calf of the Hebrews), the dog, the wclf, the hawk, the stork, the cat, and several other creatures. They also adored their great river, the Nile, personifying it in the crocodile, to which they erected temples and appointed priests to serve at their altars. The Egyptians also believed in dreams, lucky and unlucky days, charms, omens, and magic — in short, they were grossly superstitious !

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Wicca Magic

Is wicca magick Real? Magick is not only real, it's the only thing that is! wicca magick is just one form of the mysterious and infinite Creative Power of the Universe. Life is full of real magick. But we've been trained not to notice it, even when it's right in front of our noses. Making Magick is your birthright - a personal gift from the Divine. Learn how magick works and how to work magick, and nothing can stop you from creating the life you dream of. Helping you understand how real magick works, and how to make it work for you, is the purpose of this article.

Magick is another word for transformation, creation, and manifestation. Wicca magick is a tool we use to act on the subtle - or energy, or quantum - level of reality. The quantum level is the causal realm. It is the subtle influences at the quantum level that decide which way reality will go. So if you want to manifest something into ordinary reality, you start by stimulating the quantum realm to favour that potentiality. That is real magick in action. Science has known since early in the last century that the material world is made up not of matter, but of energy. And while matter is fairly stable, energy is very fluid. So it is difficult to build a house or job or lover with your bare hands if the causal realm hasn't already foreseen these things, but it is much easier to create an energy wave that will lead to a house or job or lover coming to you. (Of course, you still will need to use your body to manifest them.) That's what real magick is all about. In magick we transform our reality, and ourselves, to match our choices. And of course, Wicca Magick is a key component to the Wiccan religion.

Working magick is what witch craft is all about. What would Wicca be without Magick? In fact, the standard explanation for the origins of the words witch and Wicca is that they are derived from "wic," which means to shape or bend. (As in wicker furniture.) While anything claiming to be historical is doubtful, the fact that we explain the word this way tells us a lot about Wicca - that its essence is transformation. Magick is at the heart of Wicca.

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Mastering Witchcraft

Book review: Mastering Witchcraft by Paul Huson

If you were only to own one book on the practice of Witchcraft (not the religion of Wicca) Paul Huson’s Mastering Witchcraft is the reference you wold want. Not for the faint of heart and definitely un-fluffy this book is a grimoire unto itself and you could legitimately build your practice just around the information in these pages.

Huson’s Witchcraft is sort of a Paganization of a very simplified (and effective) Ceremonial Magic. There is a religious position taken in the book which may be uncomfortable for modern Neo-Pagans in certain respects and will offend Christians but for the Witch or Warlock interested in the practice of Witchcraft there is no better introduction or reference. One of the few books I’ve read that contains effective curses and bindings and it even has a section on running a coven, though the covens here are not your Wiccan covens of today.

Firstly it is an exposition of Witchcraft in the purely pre-modern sense of that word, as a Craft (Anglo-Saxon 'Craeft' -'Power, Skill, Force') and he comprehensively expounds the technical knowledge and applied methods by which this innate 'Power' can be methodically tapped and projected by the Witch or Warlock for various pragmatic ends. In other words the term Witchcraft here is used in the same archaic sense as one would find it used in say the 17th century astrological works of William Lilly or William Ramesey when they say that the 12th House of the Chart is the 'House of Witchcraft' - they were not referring to a wiccan-style cult or alternative religion but quite simply meant the exercise of magical power to 'bewitch'. It is in this original and authentic sense that Paul Huson's book is a genuine manual of 'Witchcraft', putting aside the modern meanings which have become attached to that word.

The author presents an immensely skilful synthesis of magical lore and techniques from the traditional Magic of the Middle Ages and imparts a very workable body of spells, invocations, astrological herblore, incenses, philtres and image-magic: he draws upon and weaves together elements from the Solomonic cycle of grimoires, the teachings of Cornelius Agrippa, the 'enlinking' techniques using archetypal images used by Giordano Bruno, the use of Cabalistic kamea in arithmantic invocations etc. For example the invocation to Saturn in the chapter on binding magic is actually a translation/adaptation of the 'Magical Oration to Saturn' from the mediaeval Moorish text the Picatrix(Ghayat-al-Hakim). He blends these learned Hermetic-Cabalistic-Astrological esoteric currents with the rural myhthos of country folk-magic in old England. This is acheived in a way which is both authentic and effective. Indeed Traditional Magic is not subject to contemporary notions of 'progress' or 'improvement': the 'Invincible Magical Discipline' as Agrippa terms it, is timeless, always characterised by a tenacious conservatism and adherence to paradigmatic forms and Paul Huson's book accordingly delivers magical lore which is substantially pre-modern and traditional in flavour.

Yet another minor strain discernable in this book is that of Hoodoo, as seen in the use of certain substances found usually in 'Rootworking' and the creation of sachets which are themselves basically the Mojo Hands or Pacquet Kongo used in Vodoun, derived from the Nkisi of Kongo Magic. Such is the author's consummate skill these cultural elements are harmoniously blended into the brew in a very effective manner.
Furthermore the author's 'voice' throughout is very enjoyable to follow and the book is a great read, lively and expressed throughout with intelligence, stylistic panache and humour.It contains many fine illustrations in an atmospheric woodcut-like style which add a great deal to the text.

In many ways this book was several decades ahead of it's time - it prefigured the contemporary return to authentic mediaeval and renaissance magical lore and technique and provides the reader with a great deal of stimulating and potent material to engage practically. Here is revealed in full detail the true Way of the Warlock for those intrepid souls who would dare penetrate the twilit demesne of mediaeval sorcery and attain to Nigromantic mastery of the Black Art. This essential book contains a wealth of material which will be invaluable to the magical practitioner at any stage of development and is greatly to be recommended.

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Coven Charter

COVEN CHARTER



Coven it will adhere to the following guidelines for Coven Governance and
Administration:

1. All who desire to do so may call themselves a Servant of the Elder Gods.

2. Three or more people who are coveners themselves may form a group for
whatever purpose they deem fit; i.e. Religious, Magical, Study, etc.

3. Any group so formed, should name itself with a name indicative of its purpose
using the coven name, i.e. COVEN OF MOONLYGHT MYST Study Group.

a. The use of the word "Coven" is reserved for religious group use only.

4. Coven Organization

a. A "Coven" is a group of Witches organized for the purposes of worshipping
the Elder Gods and goddesses in a balanced manner.

b. A coven is considered to have met when such a meeting was called by the High
Priestess and/or Priest and at least 50% of the members of the coven attend. In
no case shall a meeting be considered a gathering of the Coven without at least
three people present.

c. Coven Officers will consist of at least three: Priest, Priestess, and
Scribe. Others may be elected as the need arises by the general membership of
Initiates.

d. Within a consecrated Circle and during Ritual, the authority of the Priestess
and Priest is absolute. Any other governance of the Coven is by consensus of
the members.

e. After dedication, a student may participate in any general Circle ritual held
by the sponsoring Coven, and special Circles by invitation of the Priest or
Priestess presiding. In fact, such participation in celebration of Sabbats and
Esbats should be encouraged as part of his training and leading to his/her
initiation into full membership of the Coven, however a Dedicant has no voice in
the daily governance of the Coven.

f. After a suitable time of instruction decided by the Coven, a Dedicant may be
presented for Initiation to full Coven membership. After the receiving of the
Coven Initiation, the Initiate is eligible to vote in all matters of Coven
governance, and has all of the rights and responsibilities of Coven membership.
An Initiate can elect to remain (or become) a Solitary Practitioner of the Craft
at any time. The individual who wishes to become a solitary should notify the
presiding clergy in writing so the notice can be recorded in the Coven records
by the Scribe.

g. Any Elder Initiate can leave a Coven and start a new Coven if they abide by
the rules stated herein.

h. Elected Terms of Office - Election to the Coven offices of Priest, Priestess,
or Scribe is for the period of thirteen Lunar months and is by secret ballot.
The exception to this rule is when an elected office holder resigns in writing
or when expelled from the Coven.

i. Any exceptions or expansions to these rules must be approved by Unanimous
Coven Vote.

j. Initiation. Every candidate for initiation must
1. Be able to describe his/her religion to someone who knows nothing about
it.
2. Be able to list all eight Sabbats.
3. Write and lead one Sabbat Ritual.
4. Successfully cast a "tangible" circle.
5. Successfully call all 4 quarters in a "Tangible" manner.
6. Demonstrate a Personal connection to God/dess.
7. Have a basic Understanding of Wiccan Theurgy as well as show the same
or show definite progress on the same for at least one "other" path.
8. Demonstrated an understanding and continuous application of the Rede.
9. Have the unanimous consent of all Coven members to their initiation as
"Priest/ess and Witch."

5. Ritual Observance

a. Holidays
The traditional eight holidays of Wicca will be observed at appropriate times,
to be determined by the Coven involved; i.e. many celebrate Holidays on the
"Closest" calendrical weekend, others select the Nearest Full Moon, etc.

b. Esbats
The selection of Esbat observance is left to the coven and the convenience of
it's membership.

c. Dedication and Initiation
A Dedication Ritual should be performed to indicate a students dedication to
learning about the Craft and to introduce him/her to the Coven as a student, as
well as to give them a taste of Circle Ritual and to prepare them for
participation in Sabat Circles as a Dedicant. An Initiation Ritual is to admit
the Dedicant to Full Membership in the Coven, with all the Rights, Privileges,
and Responsibilities appurtenant thereto.

d. Ritual Sources
The Coven of MOONLYGHT MYST is based on an eclectic approach to Wiccan Worship,
therefore, the approach to Ritual Sources, is "if it works use it, and if it
doesn't work for you and /or your group don't use it". These principles are ,
of course, to be applied within the framework of the principles of a balanced
approach to worship of the Lord and Lady, the Wiccan Rede, and the utmost
respect for your fellow Man.

6. There is a limited degree system or "hierarchy" involved in the Coven.
However there is a recognition of individual "specialties", for those who desire
such recognition. In other words, "Dedicant" and "Initiate" are the only
"degrees" in the
this Coven.

a. Specialties currently recognized are:
1. Priest or Priestess - indicating experience and ability in leading ritual on
the eight Sabbats and Circle worship at other times. Recognition for this
specialty is dependent on demonstrated ability by the individual concerned on at
least one each of these occasions. A group in need of one of this specialty may
appoint someone as an "Acting" Priest or Priestess until such person becomes
fully qualified. An "Acting" Priest or Priestess may be confirmed to this
specialty, depending on Coven determination.
2. Mage - indicating experience and ability in working Thaumaturgical magic and
spell-work. Recognition for this specialty is dependent on demonstrated ability
by the individual concerned on at least three occasions.
3. Healer - indicating experience and ability in working with healing of others,
whether by magical/psychic means, herbal and naturopathic, medical, or other
means. This capability must be demonstrated either by a certificate of
training/accomplishment (mundane methods such as first-aid, nursing, etc.), or
successful application upon at least three occasions.
4. Counselor - Indicating expertise in interpersonal relationships and the
healing of persons with psychological or social dysfunctions. This specialty is
allowed only upon the documentation of three successes and the agreement of two
others of the Coven in writing.
5. Warrior - Indicating devotion to bringing and maintaining Peace to (and
between) both Brothers and Sisters of the Craft as well as the mundane world.
This specialty is recognized only after written nomination by three others of
the Coven.
6. Elder Priest or Elder Priestess - Indicating successful (as determined by the
Coven) service of two or more 13 Lunar Month terms as Priest or Priestess of a
Coven.
7. Elder of the Craft - signifying experience as a member of a Coven for three
or more lunar years with at least two years of successful experience in two or
more of the listed specialties.
8. Scholar - This specialty is Coven recognition of expert Knowledge (but not
necessarily active practice) of ALL of the specialties herein named.
9. Tutor - Indicating successful instruction of two or more dedicants, proven by
their acceptance and initiation. These specialties are listed as a requirement
for a "journeyman" status in those specialties and are a recognition for
Continuous practice in those specialties. Some Covens may wish to grant a
"Master" level to these activities in recognition of exemplary service,
expertise, and knowledge for a period of five or more years in a specialty.

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