A Treatise Of Witchcraft

Book: A Treatise Of Witchcraft by Alexander Roberts

I find the idea of rating an historical publication like Alexandr Roberts' A Treatise of Witchcraft difficult, so I have opted not to do so. However, the content itself is very interesting. In his 1620 writing Roberts moves through a series of topics related to witchcraft: he begins by insisting that witches are real (and references historical sources like The Odyssey and the Bible as support), and then outlines exactly why witchcraft is to be abhorred by the Christian community. Roberts speaks of the spiritual salvation of witches (which would ideally come just before their execution), defends the sentencing of witches, and details a specific example of witchcraft that occasioned the writing of his Treatise. The discussion of the contemporary case was intriguing, but I found Roberts' focus on gender roles particularly interesting. Throughout the text he assures his readers that not all witches are women, but he then goes on to explain why women are more susceptible to the Devil, and why the majority of magic Practitioners are therefore women. As you can imagine, Roberts references everything from Eve to physical differences to an inclination towards the passionate as reasons why women are more likely to fall into Satan's grasp.

While the ideas presented would be familiar to anyone with even a passing knowledge of Witchcraft Trials, Roberts' treatise makes for a clear and forward primary source for the discussion of the occult.

Download Alexander Roberts's eBook: A Treatise Of Witchcraft

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Michael Harrison - The Roots Of Witchcraft
George Lyman Kittredge - Notes On Witchcraft
Allen Greenfield - A True History Of Witchcraft
Alexander Roberts - A Treatise Of Witchcraft

Unicorn Tradition Of Wicca

Book: Unicorn Tradition Of Wicca by Bylaws

The Unicorn Tradition is an eclectic one, rooted in a family tradition through which our founders, Lady Galadriel and Lord Athanor, received their training and Initiations.

Goddess and God are honored as essential to the sacred dance we call life, and as emanations of the One Source from which the universe is created. We are a working and teaching tradition which celebrates the Eight Sabbats (solar festivals), the New Moons, and the Full Moons. We are an initiatory mystery tradition, with a five level, three degree system of training and attainment. Common beliefs and practices unite our family, so that no individual trained in one branch of the Unicorn Tradition should ever feel a stranger among those other branches.

As you explore our home on the web, you will get a sense of who we are. You will find information about our founders and some of the core teachings that unite us. You’ll get to know our Elders, Priests and Priestesses as well as connect with the groups that practice our lineage. Writings by our members can be found in the library and portals to interesting information can be found in links and Recommended reading.

Download Bylaws's eBook: Unicorn Tradition Of Wicca

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Anders Sandberg - Asatru The Nordic Subtradition Of The Verbena
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Michael Bailey - Historical Dictionary Of Witchcraft
Alexander Roberts - A Treatise Of Witchcraft
Bylaws - Unicorn Tradition Of Wicca

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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White Magic Spells

Book: White Magic Spells by Anonymous

White magic spells are always a must-have for any new witch, and you can find them for pretty much anything. This section is dedicated to white magic, but the truth is that there is no real reason to divide spells up this way. The differences between black and white magic spells are not as important as what is in your own heart when you are casting them. So the page of white magick spells isn't going to be different from the regular Witchcraft Spells page.

Download Anonymous's eBook: White Magic Spells

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A Version Of The Wiccan Rede

We belief that sharing as much as we knew about the Rede would be helpful as well as checking out what others know. This is not a version of the Rede we use, as we follow the simpler one, but this is an interesting and enlightening poem. Blessed be

Bide the wiccan Laws we must
In Perfect Love and Perfect Trust.
Live and let live.
Fairly take and fairly give.
Cast the Circle thrice about
To keep the evil spirits out.
To bind the spell every time
Let the spell be spake in rhyme.
Soft of eye and light of touch,
Speak little, listen much.
Deosil go by the waxing moon,
Chanting out the Witches' Rune.
Widdershins go by the waning moon,
Chanting out the baneful rune.
When the Lady's moon is new,
Kiss the hand to her, times two.
When the moon rides at her peak,
Then your heart's desire seek,
Heed the North wind's mighty gale,
Lock the door and drop the sail.
When the wind comes from the South,
Love will kiss thee on the mouth.
When the wind blows from the West,
Departed souls will have no rest.
When the wind blows from the East,
Expect the new and set the feast.
Nine woods in the cauldron go,
Burn them fast and burn them slow.
Elder be the Lady's tree,
Burn it not or cursed you'll be.
When the Wheel begins to turn,
Let the Beltane fires burn.
When the Wheel has turned to Yule,
Light the log and the Horned One rules.
Heed ye Flower, Bush and Tree,
By the Lady, blessed be.
Where the rippling waters go,
Cast a stone and truth you'll know.
When ye have a true need,
Hearken not to others' greed.
With a fool no season spend,
Lest ye be counted as his friend.
Merry meet and merry part,
Bright the cheeks and warm the heart.
Mind the Threefold Law you should,
Three times bad and three times good.
When misfortune is enow,
Wear the blue star on thy brow.
True in Love ever be,
Lest thy lover's false to thee.
Eight words The Wiccan Rede fulfill:
An ye harm none, do what ye will.


We would love to have your version or a link to the Rede, especially if you have one that has been passed down from person to person. Hope you enjoy!

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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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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.

Download Al Selden Leif's eBook: Pagan Potions Brew Magic Formula

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An Open Letter To Selena Fox

Book: An Open Letter To Selena Fox by Isaac Bonewits

From:THE DRUIDS PROGRESS, Report #7. The DRUIDS PROGRESS is published seminannually (Gods Willing) and is sent primarily to the subscribing members of ADF. For Further information write: ADF, PO Box 9420, Newark, DE, USA 19714 (include a SASE). All Items acredited to "the Archdruid" have been written by and are (C) 1990 by P.E.I. Bonewits. All items created by other parties are (C) 1990 by them. All opinions expressed, save those specifically attributed to the Board of Trustees, are the opnions of the individuals expressing them and are Not official ADF policy.

Reprint Procedure: Neopagan, Druidic, Midievalist and all cultural publications may reprint any material written by P.E.I. Bonewits, but his copyright notice must appear in full. If more than 250 words are excerpeted, one cent per word should be donated to ADF.

Download Isaac Bonewits's eBook: An Open Letter To Selena Fox

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Isaac Bonewits - An Open Letter To Selena Fox

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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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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Lakes Area Pagan Fall 2008 Vol 2 No 2

Book: Lakes Area Pagan Fall 2008 Vol 2 No 2 by Anarchistbanjo

The Lakes Area pagan is published as a service to the local pagan and wiccan community. Contributors have been asked to use pen names or Craft names for security reasons. No profit is made on the publication of this magazine other than the small profit the bookstore makes for distributing it. There is no advertising. There is only the willingness to share. I have done minor editing of spelling and grammar to make the issue more readable.

Download Anarchistbanjo's eBook: Lakes Area Pagan Fall 2008 Vol 2 No 2

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Anarchistbanjo - Lakes Area Pagan Fall 2008 Vol 2 No 2

Yule Celebrations In Denmark

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.

Danes celebrate on December 24, which is called Juleaftensdag (literally, Yule Eve Day), or simply Jul. An elaborate dinner is eaten with the family in the evening, consisting of roast pork, roast duck or roast goose with potatoes, red cabbage and gravy. For dessert is rice pudding with a cherry sauce, traditionally with an almond hidden inside. The lucky finder of this almond is entitled to a small gift. After the meal is complete, the family gather around the Juletrea to sing Christmas carols and dance hand in hand around the tree. Then the children often hand out the presents which are opened immediately.

This is followed by candy, chips, various nuts, clementines, and sometimes a mulled and spiced wine with almonds and raisins called Glogg is served hot in small cups. Following the main celebration of Jul or Juleaften on December 24, December 25 and December 26 are, respectively, celebrated as Forste Juledag and Anden Juledag, both holidays, and are generally filled with relaxed familial socializing and the enjoying of leftovers from the Juleaften meal. Some Danish families also celebrate December 23 as Lillejuleaften (Little Christmas Eve). Traditions for this day might include decoration of the Juletr?, enjoying roast duck, and caroling.

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Starting A New Coven Looking At Yourself

Book: Starting A New Coven Looking At Yourself by Anonymous

Before you go a step further, take a good long look at your desires, motivation and skills. What role do you see yourself playing in this new group? "Ordinary" member? Democratic facilitator? High Priestess? And if the last -- why do you want the job?

The title of High Priestess and Priestess are seductive, conjuring up exotic images of yourself in embroidered robes, a silver crescent (or horned helm) on your brow, adoring celebrants hanging on every word which drops from your lips... Reality check...

Download Anonymous's eBook: Starting A New Coven Looking At Yourself

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Imagining A Virtual Religious Community Neo Pagans On The Internet

Book: Imagining A Virtual Religious Community Neo Pagans On The Internet by Gregory Price Grieve

Anyone who has spent time exploring the Internet cannot help but notice the prevalence of Neo-Paganism. This paper answers the seeming paradox of why neo-Paganism, a self-proclaimed nature religion, pervades cyberspace. What defines the social space opened up by the Internet is lack of 'presence,' the face-to-face interaction of oral communication which is generally consid-ered necessary for the formation of authentic communities, reli-gious or otherwise (c.f. Benjamin 1968: 217-251; Eliade 1954: 141-147; Eliade 1957: 111-113, 141-147, 164; Eliade 1978: 162; Levi-Strauss 1970: 286-298; Levinas 1985: 85-92; Ong 1967). Yet, in Benedict Anderson's terms, other media besides speech enable human beings to imagine communities which transgress the hori-zons of face-to-face interaction — "all communities larger than primordial villages of face-to-face contact (and perhaps even those) are imagined" (1983: 15). What is unique about neo-Pagan practitioners is that they are able to imagine a religious community which is not dependent on presence. Instead of presence their Internet communities are sustained by the notion of a religious 'energy' which is created and circulated by 'personal rituals.' It is their shared 'feeling of energy' which binds them together in cyberspace, and enables them to imagine a virtual religious community.

Methodologically, my research on the Internet religious groups and neo-Paganism was collected as a 'virtual ethnographer.' I observed four religious Usenet newsgroups — alt.pagan, soc.religion.bahai, soc.religion.christian and soc.religion.eastern — on the Internet between October 1, 1993 and April 1, 1994. I concentrated on 'alt.pagan,' which exists "for the discussion of paganism and witchcraft in their various forms and traditions; for sharing ideas and ritual and completed liturgy" and "for sharing within a larger community than one might find at home." (FAQ: Frequently Asked Questions document)1 Beyond observing reli-gious newsgroups on the Internet, I also compared the ethno-graphic data from alt.pagan with interactions I had with neo- Pagans at the 1993 World Parliament of Religions, especially with members of Circle — a 'Shamanic Wiccan Church' headquartered near Madison, Wisconsin; and Covenant of The Goddess — a Wiccan Coven headquartered in Berkeley, California.

Download Gregory Price Grieve's eBook: Imagining A Virtual Religious Community Neo Pagans On The Internet

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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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Witchcraft Dictionary Of Craft Terms

Book: Witchcraft Dictionary Of Craft Terms by Athena Gardner

Athena Gardner is a High Priestess in the wiccan Tradition. She has been an active member her entire life. She has been writing on the Wiccan Tradition for 10 years.

Download Athena Gardner's eBook: Witchcraft Dictionary Of Craft Terms

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Athena Gardner - Witchcraft Dictionary Of Craft Terms

The Outer Temple Of Witchcraft Circles Spells And Rituals

Book: The Outer Temple Of Witchcraft Circles Spells And Rituals by Christopher Penczak

This is one of the few books on witchcraft that didn't leave me feeling dumbed-down and dizzy. Most Witchcraft 101 books spend a good deal of time going over what have become well-known and relatively obvious facts about pagan deities, nature and its energies, the sabbats, and the very basics of magical tools and techniques. In this book, however, Penczak chooses a few of the more intriguing (and, for beginners, often intimidating) practices and explores them in depth.

Rather than the usual cursory chapter on magic--which is often no more than the repetition of warm-fuzzy affirmations about how "anything goes" and the power is "all within you" anyway--Penczak devotes two chapters to a detailed explanation of the theory of spellwork, discussing first the guiding principles of energy and the "science" behind magic, and then turning to a treatment of spellwork as artistic crafting. This is the only book that didn't take me from "it's easy!" to a "sample spell" of five or more exotic ingredients and astrological correspondences in one giant leap. Step by step, Penczak builds on knowledge in an intelligent and instructive way, without implying either a dumbed-down make-believe approach or an all-or-nothing game of calculations and memorizations.

Penczak, a New Hampshire-based witch and teacher, is one of the most prolific and esteemed authors in the Wiccan community. In The Inner Temple of Witchcraft, he helped readers go inward—mastering the interior state of consciousness needed to create magick. This sequel is a logical follow-up, with Penczak teaching readers how to bring the sacredness of the inner world into the outer, visible world. As he did with Inner Temple, he organizes this guidebook into a 12-part lesson plan, designed to be completed month-by-month over the course of a year. (Traditional training in witchcraft lasts a year and a day.) Whether or not readers follow the monthly time line, this still makes an excellent grimoire of spells, recipes and rituals. Lessons include an extensive discussion of the Gods and goddesses of witchcraft that helps practitioners understand why it's important to honor and work with them. Consistent with the nature-based foundation of witchcraft, Penczak devotes a lesson to the elements, explaining how to integrate them into rituals and cleansings. Like any good reference book, this one offers an abundance of exercises and visual examples throughout. But what makes this an exceptional resource is Penczak's ability to offer deeper philosophical discussions while simultaneously giving practical advice. One doesn't have to relate to the word "witch" to appreciate this guidebook; all it takes is willingness to create through intention, honor the cycles of nature and be ready to take personal power and responsibility over one's life. Once again Penczak proves himself to be a gifted teacher and a witch of the highest order.

In 'The Inner Temple of Witchcraft' author Christopher Penczak helped readers discover their inner divinty. In his follow up, 'The Outer Temple of Witchcraft', Penczak helps readers reconize the outer divinity through rituals and spells. Like the first book in the 'Witchcraft Temple series', 'The Outer Temple of Witchcraft' is composed of 12 chapters that are suggested to be covered one per month, ending with and intitiation ritual into the priesthood of Witchcraft.

Like the first, 'The Outer Temple' begins with four introductory chapters covering the sacred space, Witchcraft ethics, the history and use of magick, and the meaning of the Wiccan priesthood. From there, Penczak dives right into a through discussion of the Gods of Witchcraft, describing the five-fold divinty, archetypal beings, and relationships with the Gods. From there, the author uses three chapters to discuss the elements of Wicca explaining the what, why, and how of each element.

Similar to most Witchcraft 101 books, Penczak discusses divination, ritual, tools, sabbats, and spells. Unlike most Witchcraft 101 books, the author explains the why of the various topics above. Penczak believes that in order to practice truely effective Witchcraft, we must know the why. One of the most enjoyable and interesting topics of 'The Outer Temple of Witchcraft' was the author's explaination of why spells work using astrological timing and correspondence.

Many would say that the information within this text is covered in other books on Modern Witchcraft. Much of the information is, but never have I seen a book that has all of this information in one place or explains it so well. Honestly, it has to be one of the best books I've seen on the market. If you're new to the Craft, don't hesitate to pick this one up. While you're at it, check out the first one in the series, 'The Inner Temple of Witchcraft'. I promise you will not regret it.

This is also one of the few books that does not place visualization as the primary tool of magic. I found this immensely comforting, as I have worked intuitive magic for years without hardly any visualization or "mystic experiences" (and always felt I must somehow be "doing it wrong"--even if it worked!). Overall, his approach is a scientific one, primarily, and yet it incorporates the foundations of personal and thoughtful spirituality as a necessary building block for (and ultimately the goal of) witchcraft. A great book, well worth the read.

Buy Christopher Penczak's book: The Outer Temple Of Witchcraft Circles Spells And Rituals

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Lesser Banishing Ritual Of The Pentagram

This ritual will surround and protect you with the power of the Almighty aspects of God and his Archangels. This ritual should be done every day in the morning and at the end of the day. Try not to do it right before bed , because it will energize you to where you won't be able to go to sleep. This ritual is exactly what it says... it banishes all spirits or influences good or bad that may be around you. It gives you an open channel to God with no interference! When you do this you are in the presence of God! So treat it with respect. After a period of time you will notice a difference in your life. You will have that Glow! It strengthens your Aura so that you are like a shinning sun. This ritual is also one of the first ones you would do after conjuring a spirit or using the Ouija board.

Download 's eBook: Lesser Banishing Ritual Of The Pentagram

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Order Of The Golden Dawn - Lesser Banishing Ritual Of The Pentagram

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.

Download Paul Huson's eBook: Mastering Witchcraft

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George Moir - Magic And Witchcraft
Paul Huson - Mastering Witchcraft

Solstice

Solstice is an astronomical term regarding the position of the Sun in relation to the celestial equator. The name is derived from Latin Solstitium (from sol: "sun" and sistere: "stand still"). During the year, the position of the sun seen from earth moves North and South. When it changes direction it stands still momentarily. So Solstices are those moments of the year when the sun reaches its southernmost or northernmost position, at the Celestial Tropic of Capricorn or Tropic of Cancer, respectively.

The Solstice is related to the axial tilt of the planet. A common misconception is that the Solstice occurs at the Solar apsides (aphelion and perihelion) of the planetary orbit. Since the orbital eccentricity of the earth (and most other solar system planets) is close to zero, the orbit is nearly circular. Therefore, the amount of sunlight received for the earth as a whole is nearly the same throughout the year. Seasons are, incidentally, caused by the tilt of the earth, which causes one hemisphere to receive more solar energy each day, at the expense of solar energy received by the other hemisphere. The solstices mark the points of greatest imbalance in energy received by the different hemispheres.

The dates of the Winter solstice and Summer solstice are reversed for the northern and southern hemispheres. The dates of the solstices in the most widely used Gregorian calendar shift in a regular pattern. On the Thelemic Calendar, however, this problem is nonexistent.

Solstice festivals were common (and held primacy) in most cultures of the ancient world.

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