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.

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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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Fallacy Of Ghosts Dreams And Omens With Stories Of Witchcraft Life In Death And Monomania

Book: Fallacy Of Ghosts Dreams And Omens With Stories Of Witchcraft Life In Death And Monomania by Charles Ollier

Publisher: C. Ollier Publication date: 1848 Subjects: Occultism Supernatural Ghosts Dreams Hallucinations and illusions History / General Juvenile Fiction / Horror

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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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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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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.

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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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Witchcraft Mythologies And Persecutions

Book: Witchcraft Mythologies And Persecutions by Gabor Klaniczay

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

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

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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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Is Wicca Really Supported By The Us Taxpayers

It is not obvious exactly why people believes that Wicca (a.k.a. Witchcraft) and other minority religions are taxpayer-funded. In fact, a case can be made for the reverse: Wiccan soldiers are probably funded to a lesser degree than are Roman Catholics, Protestants and Jews.

Large armed forces bases frequently have one or more Protestant ministers, Roman Catholic priests, and a Jewish rabbis on staff. The military usually pays clergy salaries, provides chaplains with offices and support staff, etc. Fort Hood has 42,000 military personnel and 96 chaplains. Assuming that each chaplain (with office staff) costs a $75,000 per year, the government allocates $171 per year for the spiritual support of each Christian or Jewish soldier. But there are no Wiccan Priests, Priestesses, or chaplain office at Fort Hood. Wiccans are expected to fend for themselves, and provide their own priests and priestesses from within their own membership. (One reader reports that there is a major concentration of Wiccans in the army stationed in Germany that are served by a Neopagan Priestess.) The cost per Wiccan for spiritual support in Fort Hood is essentially nil.

Some news sources stated that the Army had increased security at Fort Hood "in order to deter members of Christian groups from intimidating the witches, who meet in campgrounds..." 9 The army would certainly incur costs due to this increased security. Perhaps a bit of gas would be used by some military police vehicles while they protected the Wiccans. Probably a few sheets of paper would be consumed by the MPs while preparing reports. MPs are not paid overtime, so there would be no increased cost due to salaries. The total cost of protection would be minimal. These trivial costs are not the fault of the Wiccans. They are caused by perceived danger due to local religious intolerance by a minority of Christians.

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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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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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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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Modern Magick Eleven Lessons In The High Magickal Arts

Book: Modern Magick Eleven Lessons In The High Magickal Arts by Donald Michael Kraig

Modern Magick is the most popular, most complete, step-by-step instruction manual on how to do real magick that has ever been published. Already over 100,000 people are using it. What does it cover? Rituals, healing, initiation, talismans, astral travel, creative visualization, psychic self-defense, evocation of spirits, the Kabalah, physical exercise, and magical tools such as wands. Want more? You'll also learn the secrets of true meditation, how to use the Tarot, how to remember your dreams, how to do the rituals of Western Magick, including rituals of the Pentagram, Hexagram, Middle Pillar, Rose Cross, and Watchtower. You'll learn how to manipulate magical energy, secrets of relaxation, Wicca, pathworking, Tantra, and sex magick. Once you have finished working your way through this book you will be an accomplished magician. You will be able to perform real magick. Then this book will become the most valuable reference tool in your collection of books.

What if you want to know even more about a subject? No problem. Each chapter has a bibliography so you can go even deeper into any topic. There is an annotated bibliography at the end with even more resources.

In the new, second edition the contents pages contain more information so it is even easier to find what you need, but there is also an entirely new appendix with answers to many of the most frequently asked questions that Kraig has received over the years. This book is a must!

I still remember reading the manuscript of Modern Magick. Today, as I look over the second edition of this book, I remember why I was so impressed with it back then and remain impressed now: format and breadth.

After all those years of wondering about magick and trying to find a book which really teaches you the REAL secrets of magick, this book wins the ultimate MUST HAVE. Very good for those who are starters in Magick. This book lets you understand and learn the Whats, the Hows, and the Whens of Magick. You will be able to understand other books on the Occult once you have finished reading this book. Most of the beginners would like to jump to COOL Magick like Goetia - then upon reading it and trying to summon things - nothing happens - then you start wondering if you have to read between the lines, well, in a way yes. So, before jumping to those more advance versions of Magick, this book will be your guide to understand what Magick is and how to use other Magickal or Occult books.

The breadth of this book is amazing. It covers so many topics that you will be astounded. From witchcraft to Kabalah, from reincarnation to astral travel, from charging talismans to pathworking up the Tree of Life, this book has it all. Do you need to know rituals for banishing? They're here. Do you want to learn how to make magical tools? It's in this book. Do you want the secrets for safely calling up spirits from the famous grimoires? You can learn it here, too, along with the secrets of sex magick and Tantric sexuality.

But all of these exercises, rituals, and techniques — all of this information — is no good unless you can make use of it and understand it. That is an area where this book really excels. Instead of simply throwing out all of the material at once, this book has a progressive format. What you learn in lesson two is based on what you learned in lesson one. What comes is later lessons is based on your study of the previous ones. Because it is progressive, Don doesn't have to waste space by repeating what came earlier. But because you constantly use everything, you can go much deeper into every subject.

If you have a first edition of this book, be sure to get a copy of the second edition. It adds a section on answers to common questions and more informative contents pages. I think you will be excited with it, too. I know of many people who have worn out two or three copies of this book. Entire magical orders use it as their text. Isn't it time for you to begin?

Author Donald Michael Kraig wrote this after teaching the information in classes for ten years. It is refined, tested, and easy to understand. It is filled with exercises, techniques, and rituals to help you. It is presented in a series of eleven lessons. Follow the lessons, practice the rituals and techniques, and by the end of your work you will be a magician.

I know many who likes to skip chapters just to learn what one wants to learn. If you are serious in Magick, take your time to go from the beginning. You need to build up sufficient knowledge of how to let Magick happen. As for experienced Magicians, I would say that this is a good reference. This book is mainly based on Kabbalistic Magick and a few Low Magick (nature magick). Too bad there isn't much on Enochian. I've been followin the lessons in the book and I can say that: its not complicated and Magick WORKS (this statement are for those who are sceptics)!! All in all this book provides you with good history in Magick though not in detail but still not too boring. For those serious in this, I would also recommend the audio tape to pronounce the difficult words there are in the book.

Buy Donald Michael Kraig's book: Modern Magick Eleven Lessons In The High Magickal Arts

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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

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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Salem Witchcraft And Cotton Mather A Reply

Book: Salem Witchcraft And Cotton Mather A Reply by Charles Wentworth Upham

Charles Wentworth Upham (1802-1875) was a member of the Massachusetts State House of Representatives in the 19th century. He was the cousin of George Baxter Upham and Jabez Upham. A classmate and former friend of Ralph Waldo Emerson, Upham was an opponent of the burgeoning Transcendentalism movement and later engineered for Nathaniel Hawthorne to be dismissed from his job at the Salem custom house. He also arranged for Jones Very to be institutionalized at McClean Asylum. Senator Charles Sumner once referred to Upham as "that smooth, smiling, oily man of God." His works include: Life, Explorations and Public Services of John Charles Fremont (1856), Salem witchcraft (1867) and Salem Witchcraft and Cotton Mather: A Reply (1869).

Download Charles Wentworth Upham's eBook: Salem Witchcraft And Cotton Mather A Reply

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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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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)

Download Alexander Mackenzie's eBook: The Prophecies Of The Brahan Seer

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Alexander Mackenzie - The Prophecies Of The Brahan Seer