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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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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Old Naumkeag An Historical Sketch Of The City Of Salem

Book: Old Naumkeag An Historical Sketch Of The City Of Salem by Charles Webber

"Old Naumkeag" appears to be a work which will greatly interest the readers of the present day. The researches of Felt, Bentley, and others, embody much of what is known of the topography and ancient history of Salem and vicinity; but the compilers of this work appear not only to have adduced other facts gathered from authentic sources, but also to have presented them in a most attractive manner. Looking back over the days of our ancestors we cannot but admire the virtues and wisdom that carried them through the bitter disappointments and sufferings incident to a pioneer people. The history of Salem from the early days of Conant and Endicott, down to the present time, is replete with incidents of the most thrilling character.

The aim of the authors of "OLD NAUMKEAG" has been ocly to write an "historical sketch" of that portion of Essex County originally known as Naumkeag, but now divided into the city of Salem, and the towns of Marblehead, Peabody, Danvers, Beverly, Manchester, "Wenham, Topsfleld and Middleton; giving brief accounts of the more interesting events in the history of each, and descriptions of the places of interest to the stranger and to the native. The whole territory is replete with historical associations, and dotted with land-marks of the past—buildings or localities directly associated with some of the most important events in the history of America. To these shrines of antiquity, whose shadows lengthen and deepen with each departing year, come, annually, thousands of strangers ; while the young are growing up in our midst nearly as ignorant of their historic surroundings as the stranger is. We have neither guides nor guide-books, nor local histories such as the visitor seeks. The most valuable of our local works are now almost if not quite out of print; such as are not, are rare and costly. Eealiziug this, the authors have sought to prepare a work which should in some measure supply the want. At the same time, it has been so extended, we trust, as to make it interesting and useful to our own citizens. The young reader, it is hoped, will find information as well as entertainment; and the more ad vanced in life, find pleasure in retracing steps, leading back to the days of their youth, reviviug recollections and associations ever dear, at the same time affording valuable information concerning their ancestry.

We make no special claims to originality of material. On the contrary, we acknowledge our indebtedness, for most of the facts embodied in this work, to the antiquarians, living and dead, from the Rev. John Fiske, and the Eev. John Higginson, down to the present. We have searched the voluminous collections and writings of these painstaking recorders of the past and endeavored to present, in a popular shape, such portions of them as are of the greatest interest at the present time. Limited space precludes the publication of very much more which is of deep interest. With more time and space the book could have been made better. Such as it is we submit it to the public, asking only that all should bear in mind that (Charles Webber)

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Checklist For A Well Working Group

1. We are clear about our goals and how we intend to achieve them.
2. We know and respect each other well enough to feel very comfortable and attuned working together.
3. Our magick is ethical, designed for our growth and fulfillment and the benefit of those who request help, and never used to harm others.
4. We share the responsibilities of making the group work; every individual's
contribution is important.
5. We see each other socially outside the group, and support each other through difficulties.
6. We enjoy. There is fun and laughter at our meetings.
7. We work at Learning magick. We dig deep, compare different sources, try new techniques, ask pointed questions, do it until we get it right.
8. We keep ourselves healthy and fit in order to more readily channel power and receive insight.
9. We keep our Ritual Area and tools orderly and clean.
10. We constantly seek Knowledge From many sources -- people, books, workshops, other paths...
11. We do not make a virtue of authority and obedience, but treat each other as respected equals (regardless of the formal structure of the coven).

We raise genuine power and channel it; our rituals are not tame readings or rote gestures, but filled with energy, vitality, will and purpose.

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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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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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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.

Download Jennifer Walters's eBook: Magical Revival Occultism And The Culture Of Regeneration In Britain 1880 To 1929

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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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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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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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Cleansing And Purifying Your Magickal Tools With Sage

Yes you should always cleanse and purify your Magickal Tools. especially if one of your friends with their curiosity has handled them. This will get rid of their energy that they may have put forth on them. You only want to have your energy into your Magickal Tools. You should also use it to cleanse and purify your Alter and your Crystals. Simply light the Smudge Stick and hold it in one hand and take the Magickal Tool in the other hand. Wave the Smudge Stick around the Tool cleansing and purifying ita. imagining all the unwanted energy leaving it and pure white light entering it. If you?re going to do thisa. go ahead and do all your tools and crystals and such. I know I have to do this because my Alter is out in the open and one of my friends or family will come by and always touch or pick up something on my Alter out of their own curiosity. You can?t blame them. If I was mainstream thinking and went to someone's house and saw these thingsa. I would want to touch them too. Curiosity killed the cat!

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!

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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.

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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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Al Selden Leif - 6 Questions On Wicca And Paganism

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 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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Diane Purkiss - The Witch In History Early Modern And Twentieth Century Representations

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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Pagan Herbs By Use

Book: Pagan Herbs By Use by Al Selden Leif

Herbs are used extensively in doing magick. In this book you’ll learn about Using Herbs in Your magick Making, Herbs properties and Their Magickal Uses.

Herbs are used in many religions – such as in Christianity (myrrh (Commiphora myrrha), ague root (Aletris farinosa) and frankincense (Boswellia spp)) and in the partially Christianized Anglo-Saxon pagan Nine Herbs Charm. In Hinduism a form of Basil called Tulsi is worshipped as a Goddess for its medicinal value since the Vedic times. Many Hindus have a Tulsi plant in front of their houses.

Drugs and plants with psychoactive substances have been used world wide as entheogens to induce spiritual experiences. An example of this are the shamans in Siberia who used herbs and fungi such as the fly agaric mushroom (Amanita muscaria).

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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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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.

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Gregory Price Grieve - Imagining A Virtual Religious Community Neo Pagans On The Internet