Sword And Athame

The sword, or a ritual knife known as an athame, is often used in Wiccan ritual. In Gardnerian Wicca these are associated with the element of air. In other traditions, these are associated with fire, the element of the will.

The athame is traditionally a black-handled knife, and Gardner described it as "the true Witch's weapon" in the book of shadows, something for which he has been criticised by Frederic Lamond, who believes that there should be no "weapons" in Wicca. The athame is used to cast a magic circle, and to control spirits.

The term "athame" in its modern spelling is unique to Wicca, but originates from words found in two historical copies of the Key of Solomon, though was not included in Macgregor Mathers' published version. One version, currently held in the Biblioteque de l'Arsenal, Paris, uses the term "arthame" to describe a black handled knife. This was adopted by C.J.S Thompson in his 1927 book The Mysteries and Secrets of Magic and by Grillot de Givry, in his 1931 Book Witchcraft, Magic and Alchemy. The historian Ronald Hutton theorised that Gardner got it either directly or indirectly from one of these sources, although changed the spelling. The athame is usually enscribed on the handle, sometimes in the Theban alphabet.

What is the Athame used for? The athame's primary use is to direct energy; if things such as herbs or cords need to be cut, another knife called a boline - a white-handled knife - is used. An exception is the "kitchen witchcraft" philosophy, which actively encourages the use of magical tools for mundane purposes to increase the witch's familiarity with them.

An athame may be employed in the demarcation of the Magic circle rite. As a masculine principle, it is often used in combination with the chalice, as feminine principle, evoking the act of procreation, as a symbol of universal creativity. This is a symbol of the Great Rite in Wiccan rituals. Some Modern Witchcraft traditions may prefer not to use iron blades, instead preferring alternatives such as copper, bronze or wood. This is most common amongst traditions that have a particular fondness of the Sidhe, to whom iron is supposedly harmful.

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Her Hidden Children The Rise Of Wicca And Paganism In America

Book: Her Hidden Children The Rise Of Wicca And Paganism In America by Chas Clifton

I found this book among many in my local bookstore and purchased it on the fact that the cover was eerily close to a vision in a dream I had over a year ago. I have never been happier to have had such a dream! This book, I found, was completely amazing.

While many books on Paganism focus on practice, perhaps a few focusing on philosophy, very few focus on any actual scholarship. This specific book focuses on the history of contemporary Paganism, from Gerald Gardner to more modern influential groups, such as the Church of All Worlds. The depths the author, Mr. Chas S. Clifton, provides for anyone interested in history and Pagan academia runs deeps.

Since the release of Ronald Hutton's "Triumph of The Moon" back in 2000, I have yearned for a book that would take an in-depth look at the history of modern Paganism in America. So I was more than a little excited and hopeful when I heard that Pagan academic Chas Clifton was rising to the task in his new book "Her Hidden Children: The Rise of Wicca and Paganism in America". Finally a book that would take a look at how modern Paganism and Wicca took root in American soil and became one of the fastest growing faiths in the country.

Clifton - knowing that he could in no way cover everything that has happened from the 1930s to the present - has chosen with this book to lay down some basic parameters for talking about modern Pagan history in America. First he concentrates on Wicca: it being the largest and most influential modern Pagan religion in America. Secondly, when moving out from Wicca he generally stays with groups that claim to follow "nature" or "earth" religions. Not getting much attention in this history are the "reconstructionist" Pagan faiths and feminist Wicca.

The author begins with examining Gerald Gardner and the beginning of British Wicca, looking at both Gardner's claims of a long-line of witches and historical evidence to this claim. Following this, the author discusses how Wicca came to America and how it spread.

The second chapter focuses on the change of Wicca from a Mystery Religion to a "nature" religion. The author brings to use the idea that Wicca combined a triple-form of nature, ranging from the Cosmic, Natural (Earthly), and Erotic. He shows us how Wicca became changed through the changing social changes affecting America during this time.

Throughout the rest of the book, Mr. Clifton shows his readers the struggles and effects Wicca has had in America (such as, for example, the effort to change the image of the popular "Witch), the influence Paganism has had in Popular Culture (and vice versa), and a look at other Pagan groups that have influenced Paganism on a whole (which may, or may not, have started before Wicca).

If one is interested in the history of Paganism, specifically Wicca, this is a great book to sate that interest. This book is a wonderful example of Pagan scholarship so needed in the Pagan community. I highly recommend this book to anyone wishing to be a Pagan, claiming to be a Pagan, or vaguely interested in knowing about Pagans.

Find Chas Clifton's book in amazon.com:
Her Hidden Children The Rise Of Wicca And Paganism In America

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Lectures On Witchcraft Comprising A History Of The Delusion In Salem In 1692

Book: Lectures On Witchcraft Comprising A History Of The Delusion In Salem In 1692 by Charles Wentworth Upham

The following Lectures were originally prepared for delivery in the Salem Lyceum. They have been repeated before similar associations in Marblehead, in Beverly, in South Danvers, in North Danvers, in Waltham, in Gloucester, in Haverhill, in Lynn, and in Topsfield. A large part of what appears in this volume, was necessarily omitted in the delivery. Several considerations, in co-operation with requests made from various quarters, both in public and in private, have induced the author to offer them to the community at large through the press.

The subject of which they treat is intimately connected with the history, not merely of New England, but of the imagination of man, as it has been developed in various regions and ages. Very inadequate and unjust views are entertained of the scene in our annals, which they illustrate, and of the persons who acted or suffered in that scene. The principal inducement, however, to give them a permanent circulation, is a conviction that the facts they relate, and the reflections they naturally suggest, are full of the most important instruction. No one, it is thought, can ponder upon them without receiving useful lessons to guide and influence him with reference to the cultivation and government of his own moral and intellectual faculties, and to the obligations that press upon him as a member of society to do what he may to enlighten, rectify and control public sentiment. In the hope that they may contribute, in combination with the great variety of other means now employed, to diffuse the blessings of knowledge, to check the prevalence of fanaticism, to accelerate the decay of superstition, to prevent an unrestrained exercise of imagination and passion in the individual or in societies of men, and to establish the effectual dominion of true religion and sound philosophy, they are now presented to the public.

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Leadership In A Mixed Coven

COVEN OFFICES



Leadership in a mixed coven:

1. High Priestess - Coordinates ritual leadership, counseling, teaching, and
administration duties, in company with the High Priest. Chief representative
of the Goddess energies at rituals. Badge of office: crescent Moon crown or
coronet of candles.

2. High Priest - See above. Chief representative of the God energies at
rituals. Badge of office: horned headdress or animal mask.

3. Maiden - Understudy to the High Priestess, and substitutes for her when
necessary. Badge of office may be a simple silver circlet or tiara.

4. Summoner - Understudy to the High Priest, who substitutes for him when
necessary. Main administrative deputy, passing out information, collecting
dues, letting people know when to meet and what to bring, etc. Also Called the
"Man in Black," "Black Rod," or "Verdelet." Badge of office may be a
blackthorn staff.

Leadership in an all-woman's coven:

One pattern: No hierarchy or titles at all: ritual leadership rotates, other
jobs are carried out by anyone capable and willing.

Another pattern:

1. Maiden - Understudy to the Mother, and chief administrative deputy (see
Summoner's duties above)

2. Mother - Coordinates ritual leadership and administration, guides coven
projects and activities. She does not necessarily do these jobs herself always,
but has the responsibility to see that they are apportioned fairly and done
effectively.

3. Crone - Chief counselor to the Mother, and does a large share of teaching
and individual counseling. May perform divination on questions of concern to
the coven. Possibly a former "Mother" or High Priestess, experienced and
skilled in magick, herbalism, etc.

For both mixed and single-sex coven:

Council of Elders - A gathering of all the higher-rank initiates in the coven.
They may function as advisors to the coven leaders, or may actually set policy,
establish the budget etc. In the latter case, coven leaders are essentially
executives responsible to the Elders.

Other possible officers in mixed or single-sex covens:

1. Scribe (secretary) - Keeps minutes of business meetings, handles
correspondence under the direction of coven leaders.

2. Pursewarden (treasurer) - collects dues, keeps accounts, makes
purchases, coordinates fund-raising projects.

3. Archivist (historian) - Keeps the coven book of shadows or "Witch Book" up
to date, keeps files of coven projects and activities, rituals. These
functions may be combined with the Scribe's job.

4. Bard (music director) - Collects songs and chants, leads the coven in
them, provides musical accompaniment; collects ballads and legends,
preserves the old lore and coven history in original songs.

5. Watchman (sergeant-at-arms) - Assists in initiation rituals; in charge of
safety & security at meetings and rituals. Indoors, checks locks and closes
curtains; outdoors, finds safe places for rituals and posts sentries to
warn off strangers approaching. Sets wards and arranges other magickal
protection. Knows laws regarding freedom of religion and assembly,
trespass ordinances etc.

6. Mistress-of, Master-of- (resource persons and teachers) - Any individual
who has achieved great competency in a magickal skill may earn this title. They
serve as a resource for the coven, and teach others. An initiate may choose to
apprentice with any Mistress or Master. Fields:

* Divinatory Arts (or sub-category, such as Tarot, Astrology, I Ching,
Lithomony, Dreamcraft, Scrying, Radiesthesia etc.)

* Herbalism (for healing, amulets/talismans, oils, incense)

* Healing Arts (including herbal healing, psychic healing, aromatherapy, Bach
remedies, polarity balancing, healing with stones, color therapy, chakras
etc.)

* Familiar Arts (magickal work with animals, totems, elementals, shapeshifting)

* Talismanic Arts (designing & creating talismans & amulets)

* Ritual Toolcraft (designing & creating ritual tools)

* Runecraft (use of magickal alphabets)

* Necromancy (communication with, or evocation of, the dead)

* Psychic Skills (astral travel, telepathy, telempathy, clairvoyance,
clairaudience, telekinesis, teleportation)

* Incantation (Words of Power, charms, chants, mantras)

* Fascination (trancework, hypnosis)

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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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Yule Celebrations In Sweden

Yule or Yule-tide is a winter festival that was initially celebrated by the historical Germanic peoples as a pagan religious festival, though it was later absorbed into, and equated with, the Christian festival of Christmas. The festival was originally celebrated from late December to early January on a date determined by the lunar Germanic calendar. The festival was placed on December 25 when the Christian calendar (Julian calendar) was adopted. Some historians claim that the celebration is connected to the Wild Hunt or was influenced by Saturnalia, the Roman winter festival.

Terms with an etymological equivalent to “Yule” are still used in the Nordic Countries for the Christian Christmas, but also for other religious holidays of the season. In modern times this has gradually led to a more secular tradition under the same name as Christmas. Yule is also used to a lesser extent in English-speaking countries to refer to Christmas. Customs such as the Yule log, Yule goat, Yule boar, Yule singing, and others stem from Yule. In modern times, Yule is observed as a cultural festival and also with religious rites by some Christians and by some Neopagans.

As in many other countries in northern Europe Jultomten brings presents on julafton (“Yule Eve”), December 24, the day generally thought of as the main jul day. Many Swedes watch Kalle Anka och hans vanner (lit. Donald Duck and his friends), a compilation of Disney shorts broadcast at 3pm.

Almost all Swedish families celebrate with a julbord, which traditionally includes julskinka (baked ham), sill (pickled herring), janssons frestelse, and a collection of meatballs, sausages, meats and pates. The julbord is traditionally served with beer, julmust, mumma (a mix of beer, liquor and svagdricka) and snaps. The dishes vary throughout the country. Businesses invite staff to a julbord dinner or lunch in preceding weeks, and people go privately to restaurants offering julbord during December. Swedes also enjoy glogg (mulled wine with raisins and almonds). Gifts are distributed either by Jultomten (usually from a sack) or from under the Christmas tree. In older days a julbock (yule goat, still used in Finland called Joulupukki) was an alternative to Jultomten; now it is used as an ornament, ranging in size from 10 cm to huge constructions like the Gavle goat. The following day some people attend a julotta and even more venture to the movies, as December 25 is a day of big premieres.

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Willow The Wiccan

Willow's worldview is called Wicca, which is a loosely organized set of beliefs that are rooted in mystical traditions, including but not limited to Celtic or Norse paganism, Greek and Roman goddess worship, ancient Egyptian spirituality, Eastern Shamanism, or even Native American spiritual practices, depending on the group. Willow was attracted to Wicca because of the strong connection she felt with the world around her and in particular with nature. Willow is generally tolerant of other religions, but she does not welcome anyone trying to 'convert' her.

What Willow Believes? Willow and other Wiccans vary in their beliefs, but the majority of them would hold to the eight beliefs listed below:

* Everyone has the divine (or goddess) within, and everyone has a 'life-force'.
* One should develop natural gifts for divination or occult magic (often spelled 'magick' by occultists.)
* Divine forces or nature spirits are invoked in rituals.
* The Goddess, as either a symbol or a real entity, is the focus of worship.
* Nature and the earth are sacred manifestations of the Goddess.
* Everyone has his or her own individual spiritual path to follow.
* Rituals and celebrations are linked to the seasons and moon phases.
* Meditation, visualization, invocation (calling on forces or gods/goddesses), chanting, burning candles and special rituals trigger a sense of the mystical, which typically reinforces their core belief system.

Things to Remember

* Like Tara the Typical, Willow is extremely sensitive toward anything that sounds intolerant and/or judgmental, so approach with extreme caution! As well, she sees Christianity as an oppressive religion, so be sure and show her love and respect.
* Ask Willow what she believes about Christianity, because she might have a distorted image of what Christianity is. Try and use this as an opportunity to help her develop a correct understanding of true Christianity.
* Don't confuse Wiccans with witches, because anyone can practice witchcraft, but Wiccans follow a strict code. Also, don't confuse Wiccans with Satanists, because most Wiccans don't believe in Satan or the devil.
* Outline the strengths and reliability of the Bible (accuracy, consistency, fulfilled prophecy, etc.) because Willow rejects it as unreliable.
* Stress your personal relationship with the Father through Jesus Christ and what impact that has on your daily life.
* Whether Willow knows it or not, she is in the grips of Satan, so like Sid the Satanist, be sure and cover your relationship and conversations with her in a ton of prayer.

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Cleansing And Purifying Your House With Sage

Sage is a wonderful herb that is not only good for cooking and Alternative Medicines but has great spiritual benefits. There are so many types of Sage out there but we are only going to discuss 1 typea the White Sage (Salvia Apiana) used for Smudge Sticks.

There is also the Diviners Sage (Salvia Divinorum) which is a Hallucinogenica but we wont get into that since our wonderful Government has made in illegal now in many states. Welcome to the Control System just like organized Religion!

This is perfect for getting rid of Foul Spirits or Negative Energy in your house. This is good to do after using the Ouija Board or Conjuring Spirits. Perhaps someone such as a neighbor or enemy whose energy you do not like has come into your house. Use this method to get rid of that energy!
To cleanse and Purify your house you will definitely use the entire Smudge Stick. You will be doing this on the inside of your house. Start at the front door and take the stick and wave it as if you were drawing an imaginary line around the shape of the door. Go in a clockwise motion. Then draw a straight line across the wall till you come to the first window. Then draw the shape of the window just like the door. Once again proceed to draw another straight line till you come to the next window and do the same. Continue this process around the whole house till you come back to the front doora. and don?t forget closet doors too. Now some people are anal about how they do this and they like to get every nook and cranny. I mean they get the base boards and the edge where the wall meets the ceiling. They even do inside the closets. This is all a matter of preference. You can make the call on that yourself as to how much effort you wish to put into this Ritual. As you are going around the house with your Smudge Sticka. Say out louda.. oAny and all Spirits and Energies that are not of the Light be gone, for you are not welcome here!o When you are donea place your Smudge Stick in something that will not catch fire. As I mentioned before I use a miniature Black Cauldron. I also place it with the burning end down so that it continues to burn effectively.

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Wicca A Year And A Day 366 Days Of Spiritual Practice In The Craft Of The Wise

Book: Wicca A Year And A Day 366 Days Of Spiritual Practice In The Craft Of The Wise by Timothy Roderick

There are no short-cuts to becoming a Witch. Traditionally, students take a year and a day to prepare for their initiation into the Craft. Based on this age-old custom, Wicca: A Year and a Day is a one-of-a-kind daily guide that introduces witchcraft over a 366-day cycle.

Ideal for solitary students, this intensive study course teaches the core content of wiccan practice: the tides of time, the wonders of the seasons, the ways of herbs and magic, the mysticism of the Old Ones, and the inner disciplines of seers and sages. Daily lessons include exercises, Wiccan theology and lore, and discussions relating to circle work, magical correspondences, holidays, deities, tools, healing, and divination.

This book opens with the lesson of the Cauldron of Cerridwen. Each person who looks into Her cauldron sees the wisdoms they will need to follow the "Path of the Wise". This book takes a very unique look at a persons dedication to this path by creating a day to day guide for the dedicating solitary to learn the wisdoms they will need to follow the Wiccan path. Yes, this book focuses on the practicing solitary and is intended as a training guide to help you through the sometimes tough initial "Year and a Day" dedication that so many books only suggest you do. This book actually takes you there.

Timothy Roderick is a British Traditional Wiccan, who's previous books cover many aspects of Wicca, including working with the dark of the moon as well as familiars. He is a teacher of the occult, shamanism and mysticism. He is the founder of the "Earthdance Collective", a Wiccan community where he has been their spiritual director for over a decade. He comes to this book with some very impressive credentials and it shows in his work.

The book's layout is quite simple; it goes by each day. The exercises are not long or drawn out, but rather simple, concise and yet they cover much information. Day 1, for example, discusses Earth-Centered Spirituality, covering a little history, a simple exercise in connecting with the earth, and a simple set of questions designed to explore the exercise as well as exploring yourself. There are also little "dialogue boxes" designed to anticipate some questions or create a "sidebar" discussion for you to ponder further. Following "Day 1" is a list of items you will need for the next 30 days; a shopping list if you will of basic supplies.

Timothy Roderick (Southern California) is a psychotherapist and educational psychologist who holds a Master's degree in Clinical Psychology from Antioch University. He is a trained initiate in the oldest established lineage of English Traditional Wicca in the United States, and has been a student and teacher of the occult, mysticism, shamanism and earth-centered spirituality for several years. Mr. Roderick is the founder of EarthDance Collective, a group that promotes awareness of feminist spirituality.

Buy Timothy Roderick's book: Wicca A Year And A Day 366 Days Of Spiritual Practice In The Craft Of The Wise

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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

Download Al Selden Leif's eBook: 6 Questions On Wicca And Paganism

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A Charm To Gain Advantage Over A Stronger Person

This is a charm from The Long Lost Friend, the grimoire of Christian/Pennsylvania Dutch magic first appearing in the 1820s. It’s author, John George Hohman (or Hoffman depending on the publisher), was said to himself be a healer and folk-magic practitioner. Until recently the book was found mainly in religious stores that serviced Santeria or Voodoo practitioners. The book regained it’s popularity with occult publishing houses (no doubt because it’s exempt from copyright laws) and there are several versions of various quality available. I have heard good things about this Kindle edition.

This charm is an incantation used before confronting someone bigger than you if things may get physical. It needs no preparation or special tools except a practitioner who is in practice and can generate the energy and focus necessary for any magical operation. It’s aimed at a man in the book, but I suppose it will work just as well on a big, intimidating woman.

I (N.N.) breathe upon thee. Three Drops of blood I take from thee: the first out of thy heart, the other out of thy liver and the third out of thy vital powers; and in this I deprive thee of thy strength and manliness.

Hbbi Massa danti Lantien. I. I. I.

I copied this out of an old edition (Fulton religious Supplies) I’ve had for years and there may be slight variations in other editions. I have always assumed the final ‘I’s” were just spoken as it sounds, but some people have said it should be pronounced more like “EEEE” and others say it is a closing where a Christian may cross themselves. In most manuals the printers put a cross at the end of charms where you were expected to “cross” yourself but I suppose it’s possible this was a print mistake. But neither argument has ever swayed me. Do what feels right.

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Magical Herbalism The Secret Craft Of The Wise

Book: Magical Herbalism The Secret Craft Of The Wise by Scott Cunningham

Natural magic utilizes the world around us for magical purposes. Herbs are one of the most important tools for natural magic, and the best introduction to this system is found in Scott Cunningham's Magical Herbalism.

This book presents a complete system of magic using herbs. You will learn the theory of magic and the tools you'll need. Then you'll get countless techniques for using herbs for magic. Need a protection method? "Pick several protective herbs and bind the stems together with red thread, then hang them up. This practice dates back to Babylonian times." You'll find a list of over 115 herbs that details their magical powers, so you can easily find which ones are protective in nature.

Complete system of magic that is as easy as it is powerful. It begins with theory and what you need to do to prepare for works of magic. Then it tells you how to harvest, dry, and store the magical herbs. This is followed by information on how to use the herbs you have obtained for such things as getting love, doing divinations, casting protection spells, and healing yourself and others. You'll also learn how to make magical fluid condensers, incenses, perfumes, scented oils, and amulets. The book continues with a listing of over 115 major magical herbs with all of their qualities listed. And there is much, much more, too. The phrase "complete system" really doesn't express how full of information this book really is.
Another reason I think this book has become a classic has to do with Scott's style of writing. It is very gentle and kind. He never talks at you or down to you. Rather, he seems to be talking with you. This makes the book a pleasure and a treasure to read and enjoy.

How about a divination using herbs? "Get a small quantity of dried patchouly, mugwort, or wormwood. Crumble the herb between your hands until it is finely diminished. Next, pour it into a small square pan (glass or ceramic). Light yellow candles and place the pan on your working area. Close your eyes, extend the index finger of your weak hand, and gently touch the center of the pan with its tip. Move it at random in the pan, shifting from one direction to another ... Now, remove your finger, open your eyes, and interpret the symbols you have just written in the herb."
All of the techniques, rituals, spells, talismans, healing methods, and charms are this easy. And most importantly, they work! You'll also find how to make and use incenses, scented oils, perfumes, fluid condensers, and so much more.

This combination of style and depth of content makes Magical Herbalism one of the finest and most important resources you can have. If you are looking to expand your knowledge of herbs, this book is for you. If you are looking to expand your knowledge of folklore, you need this book. And if you are looking to work with the gracious gifts of Mother Nature that can be used to improve your life and the lives of those around you, this book is a must.

Both novice and veteran will find something of interest within its covers with extensive information in an easy-to-read format. You can learn how to make amulets, potions, incenses, oils, sachets, simples, infusions and a garden to be used for magical spells and rituals geared to a variety of purposes. This book is a treasure.

Buy Scott Cunningham's book: Magical Herbalism The Secret Craft Of The Wise

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Witchcraft A Guide To Magic

Book: Witchcraft A Guide To Magic by Anonymous

There are a few techniques that must be utilized for this part of spellworking. Ability to Meditate This is the art of clearing the mind of all mundane thoughts and feelings. It is a state of relaxation and peace, the goal to reach a state of nonthought.

This is not easy and I still haven't mastered the technique yet, but do the best you can. There are several very good books on the subject and even in many of the books on wicca and witchcraft there are simple techniques to help in mastering meditation. This is essential to spellwork. Your mind must be at peace so that you can focus on what you're trying to accomplish. Ability to Visualize This is the ability to see with your mind, not with your senses. Although it is called visualization, remember, use all your senses!

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The Trinity Is It Christian Or Pagan

Book: The Trinity Is It Christian Or Pagan by Anonymous

Almost ten years ago I overheard two men talking to eachother about 'the nonsense of 'believing in a God'. According to this men the trinity-doctrine already existed long before the Roman-catholics started to write about the holy Trinity. And of course 'the Mother-Son-Gods' already existed according to them.

Though I had not yet become a Christian by immersion at that moment I considered their remarks a threat and very insulting indeed. With this paper I get a chance of setting the record straight.

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Chelmsford Witches

Book: Chelmsford Witches by Frank Luttmer

The Examination and Confession of Certain Witches at Chelmsford in the County of Essex, before the Queen Majesty's Judges, the 26th day of July Anno 1566 (London, 1566)

The examination of them with their confession before Doctor Cole and Master Foscue at the same Assize verbatum as near as could be gathered, and first of Elizabeth Francis who said as here followeth.

First she learned this art of witchcraft at the age of twelve years of her grandmother whose name was Eve of Hatfield Peverell deceased. Item when she taught it her, she counselled her to renounce God and his word, and to give of her blood to Satan (as she termed it) which she delivered her in the likeness of a white spotted Cat, and taught her to feed the said Cat with bread and milk and she did so, also she taught her to call it by name of Satan and keep it in a basket.

When this mother Eve had given her the Cat Satan, then this Elizabeth desired first of the said cat (calling it Satan) that she might be rich and to have goods, and he promised her she should, asking her what she would have, and she said sheep for this cat spake to her as she confessed in a strange hollow voice, (but such as she understood by use) and this Cat forthwith brought sheep into her pasture to thenumber of twenty-eight black and white, which continued with her for a time, but in the end did all wear away she knew not how.

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Yule Celebrations In Great Britain

Yule or Yule-tide is a winter festival that was initially celebrated by the historical Germanic peoples as a pagan religious festival, though it was later absorbed into, and equated with, the Christian festival of Christmas. The festival was originally celebrated from late December to early January on a date determined by the lunar Germanic calendar. The festival was placed on December 25 when the Christian calendar (Julian calendar) was adopted. Some historians claim that the celebration is connected to the Wild Hunt or was influenced by Saturnalia, the Roman winter festival.

Terms with an etymological equivalent to “Yule” are still used in the Nordic Countries for the Christian Christmas, but also for other religious holidays of the season. In modern times this has gradually led to a more secular tradition under the same name as Christmas. Yule is also used to a lesser extent in English-speaking countries to refer to Christmas. Customs such as the Yule log, Yule goat, Yule boar, Yule singing, and others stem from Yule. In modern times, Yule is observed as a cultural festival and also with religious rites by some Christians and by some Neopagans.

In Britain and other parts of the British Influenced world, the modern Yule or Yuletide is more commonly associated with Christmas (along with Christmastide) which generally supplanted it around the 11th century other than in North East England where it remained the usual word (and had the variants of yel and yul), possibly being reinforced by the Norse influence (see Danelaw) on that region. It was revived in regular use in standard English during the 19th century however the name Yule log was recorded earlier in the 17th century.

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So My Kid Is A Witch

Book: So My Kid Is A Witch by Anonymous

How to deal with your teen’s new faith. Book's Topics:

- Introduction
- Brief witchcraft Overview
- Strongly Opposed?
- References
- Closing

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Watchtowers Spirits Elementals Guardians Or You Name It

In the tradition of the Church of Wicca, we call elementals in the four directions. To those we have added grandfather Sky, Mother Earth, and the Center. The Gardnerian tradition calls lords of the watchtowers. When we first heard this, we thought it was chauvinistic; to be quite honest, we still don't understand it. We don't know what a psychic watchtower is.

Nor do we understand people who think of themselves as Celtic calling such entitites as Raphael, Asasael, Gabrial, Michael ... and the rest of that set -- straight from Hebrew tradition. That's like saying 'Amen' when you could say 'So let it be.' But be that as it may. . . .

I hear that some groups are now calling 'guardians of the watchtowers.' We think that this being gender non-specific (inclusive) and being more in tune with what we are doing makes more sense.

But why just call guardians? If we are going to call guardians, why don't we give those guardians some attributes? Of course, that gets us back into thinking about the eastern blue sylphs (if you think air belongs in the east); about the southern fiery salamanders (if you think fire belongs in the south); about western watery undines (if you think water belongs in the west); and about Northern earth gnomes (if you think earth belongs in the north). Or you can quite happily switch north and west. Se we of the Church of Wicca put the worker gnomes in the west and the watery undines in the north -- which we personally are comfortable with. Anyone for a schism?

When we construct a circle, aren't we asking for the presence of guardians? We are not demanding the presence of a god-ess force. But we could select a deity for each of the directions and reverently ask for the protection of that deity while we work. If we want protection, should we then use the most powerful deity we can for each of the diretions? Perhaps a god from one panteon and a Goddess from another pantheon.

If all this confuses you, it confuses us too. If we could define some basic ideas about what we are trying to do, then maybe we could develop some underlying guidelines about what it is we are doing. Then we could decide what is most appropriate to call and to dismiss.

As usual, we invite your comments. We are not trying to offend anyone or scorn their tradition, so please be constructive. Our hope is that we all may arrive at a shared understanding of what we are doing. If you know a better way and the reasons behind it, please share that better way with the community at large.

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A Dialogue Concerning Witches And Witchcraftes

Book: A Dialogue Concerning Witches And Witchcraftes by George Gifford

To the Right Worshipfull Maister Robert Clarke, one of her Majesties Barons of her Highnes Court of Eschequer.

Certaine yeares now past, right Worshipfull, I published a small Treatise Concerning Witches, to lay open some of Sathans sleightes, and subtill practices, least the ignoranter sort should be carried awry and seduced more and more by them. The errors be farre more grosse, and the finnes much greater, into which by meanes of Witches he seduceth multitudes, then in common opinion they be esteemed. It falleth out in many places even of a suddaine, as it seemeth to me, and no doubt by the heavy judgement of God, that the Diuels as it were let loose, doe more prevail, then ever I have heard of. For when as men have set so light by the hearing of Gods voice to be instructed by him, they are justly given over to be taught by the Diuels, and to learn their waies. Sathan is now hearde speake, and beleeved. He speaketh by conjurors, by sorcerers, and by witches, and his word is taken. He deviseth a number of things to be done, and they are put in practice and followed. The high providence of God Almighty and soveraigne rule over all, is set forth so unto us in the Scriptures, as that without Him a Sparrow can not fall upon the ground. All the haires of our head are numbred. The devils would hurt and destroy with bodily harmes, both men and beastes and other creatures: but all the Devils in Hell are so chained up and brideled by this high providence that they can not plucke the wing from one poore little Wrenne, without special leave given them from the ruler of the whole earth.

And yet the Witches are made beleeve that at their request, and to pleasure them by fulfilling their wrath, their spirits do lame and kill both men and beastes. And then to spread this opinion among the people, these subtill spirites bewray them, and will have them openly confesse that they have done such great things, which all the Devils at any mans request could never doe. For if they could, they would not stay to be intreated. God giveth him power sometimes to afflict both men and beastes with bodily harmes: If he can, he will doe it, as intreated and sent by Witches, but for us to imagin either that their sending doth give him power, or that he would not doe That Which God hath given him leave to do, unless they should request and send him, is more absurd. There may be diseases in the bodies of men and beastes which he seeth will breake forth unto lameness or unto death, he beareth the witches in hand he doth them: He worketh by his other sort of Witches, whom the people call cunning men and wise women to confirme all his matters, and by them teacheth many remedies, that so he may be sought unto and honored as God. These things take root in the hearts of the people, and so making them afraide of the Witches, and raising up suspitions and rumors of sundry innocent persons, many giltles [guiltless] are upponmens othes [oaths] condemned to death, and much innocent blood is shed.

How subtilly he continueth these matters, I have to my smal skill laide open in this slender Treatise. I have done it in a way of a Dialogue, to make the fitter for the capacity of the simpler sort. I am bolde to offer it unto your Worship, not unto one as needeth to be taught in these thinges, being zealously affected to the Gospell, & so grounded in the faith of the high providence, that I have been delighted to heare and see the wise and godly course used uppon the seat of Justice by your Worship, when such have been arraigned. I offer it therefore as a testimony of a thankeful mind for favours and kindnesse shewed towardes me: and so intreat your Worshippe to accept of it. If it may doe good unto any of the weaker sort in Knowledge I shall be glad. If I erre in any thing being shewed it, I will be ready to correct it. Your Worships in all dueties to commaund. (George Giffard.)

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The Prophecies Of The Brahan Seer

Book: The Prophecies Of The Brahan Seer by Alexander Mackenzie

"Kenneth Mackenzie, also known as Coinneach Odhar or the Brahan Seer, was a legendary Scottish clairvoyant. Tradition dates his birth to the early 17th century in Uig, on the island of Lewis. This is the northernmost island of the Outer Hebrides, a chain of islands to the west of Scotland's Northern coast. Legend has it that he came into his talent after napping on a fairy hill and finding a small stone in his coat, which allowed him to view the future. Predictably, legend has it that he was eventually burned to death as a sorcerer by being immersed in a barrel of burning tar. Before his death he forespoke the doom of the noble Mackenzie family who had him executed: the last male heir of this line would be deaf. In the 19th century this came true, as the last of the Mackenzies lost his hearing in his youth.

He is inevitably compared with Nostradamus. However, unlike Nostradamus, many of predictions attributed to the Brahan Seer are very straightforward and literal, instead of being cloaked in word games, riddles and allegory. For instance, a typical prediction is that a specific Church roof would collapse when a magpie made a nest in it for three years running. There are predictions of the birth of a two-headed calf, a boulder falling over, and the plaintive death of a French expatriate in the Isles, mourned by a local woman. Other reputed predictions were of "a chariot without horse or bridle", and "fiery chariot[s]" which could interpreted as a premonition of railroads or automobiles (p. 35), and "hills strewn with ribbons", (p. 10) which sound like powerlines, but this is about as futuristic as he gets. Unlike Nostradamus, none of his predictions are about geopolitics, global war, or the distant future.

The problem with the Brahan Seer is that there is no contemporary or historical record of any such individual ever existing. This is not surprising given the paucity of Scottish written sources from that period. This book, written by the noted Scottish folklorist Alexander Mackenzie, is the primary source for the Brahan Seer legend, and it was written in the late 19th century. The fact is, there are no Brahan Seer manuscripts or old editions with known provenance which could be used to back-test his predictions, as with Nostradamus. These accounts are oral tales which doubtless 'grew in the telling.' Given the Scottish fascination with 'second sight' and story-telling, it is not impossible that the Seer's best predictions were invented after the fact to match up with events, and a generation or two later ended up as being accepted as fact. Indeed, it appears that people are still creating Brahan Seer lore. Some of the material you will find elsewhere on the Internet about him doesn't appear in this book: draw your own conclusions.

However, the narrative is a gripping tale with a punchline delayed by two centuries. There is definitely a subversive subtext in the story arc of a man of humble origins who gains magical powers, and foretells the doom of the landed nobility before his brutal execution. Whether or not he was 'The Scottish Nostradamus,' the tale of the Brahan Seer can be a source of national pride for Scottish people everywhere." (Quote from sacred-texts.com)

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