Wicca For One: The Path Of Solitary Witchcraft

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Author: Raymond Buckland

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• AST

i

^ e ^ f j j of S o f e k r i j Wifec h c r a \n inexhaustible resource for the modern-day practitioner." — A n t h o n y Paige, a u t h o r of Rocking the Goddess

RAYMOND BUCKLAND Author

icca for

Life

W I C C A ^ ONE The TPath of Solitary

Witchcraft

Raymond Buckland

• C I T A D E L PRESS Kensington Publishing Corp. www.kensingtonbooks.eom

CONTENTS

to my wife, Turn

Introduction

vii

C I T A D E L P R E S S B O O K S are published by

PART O N E : T H E C A S E F O R S O L I T A R I E S Kensington Publishing Corp.

1.

F r o m Endor to Endora, and Beyond

2.

Whence Came Covens?

16

Copyright © 2004 Raymond Buckland

3.

Religion or Practice? Coven or Solitary?

20

All rights reserved. No part of this book may be reproduced in any form or by any

4.

Beliefs

26

850 Third Avenue New York, N Y 10022

3

means without the prior written consent of the publisher, excepting brief quotes used in reviews.

PART TWO: S O L I T A R Y P R A C T I C E All Kensington titles, imprints, and distributed lines are available at special quantity discounts for bulk purchases for sales promotions, premiums, fund-raising, educational,

5.

Tools

43

6.

Consecration of Tools

59

7.

Temple

61

8.

Ritual

68

9.

First Step

79

10.

Esbats

84

11.

Rites of Passage

92

Printed in the United States of America

12.

Sabbats

103

Library of Congress Control Number: 2004106006

13.

Magic (General)

123

I S B N : 0-8065-2554-1

14.

Magic (Specific)

144

or institutional use. Special book excerpts or customized printings can also be created to fit specific needs. For details, write or phone the office of the Kensington special sales manager: Kensington Publishing Corp., 850 Third Avenue, New York, N Y 10022, attn: Special Sales Department; phone 1-800-221-2647. C I T A D E L P R E S S and the Citadel logo are Reg. U.S. Pat. & T M Off. First printing: September 2004 10 9 8 7 6

vi

I ('ontentt)

15.

Divination

187

16.

Healing

203

17.

Solitary Ethics

215

18.

Prayer and Meditation

218

19.

Development

222

20.

Final Thoughts

225

APPENDICES Glossary of Wiccan and Magical Terms

231

Magical Properties o f Herbs

245

Magical Properties o f Stones

261

Magical Alphabets

263

INTRODUCTION

H

here can be no doubt that television, the movies, and the Internet have all contributed to the everyday person's awareness o f W i t c h c r a f t as a viable, modern, religious

J path. This is thanks to the depictions o f Witchcraft over

the past five or ten years. I t used to be that anything shown on the

screen — small or large—that touched on the subject, presented i t i n the now-outdated form o f devil worship and black magic. But thanks

Bibliography Index

265

to show a little o f the authentic side o f Witchcraft, we n o w have

269

A b o u t the A u t h o r

to the early Wiccan pioneers, and to a H o l l y w o o d finally w i l l i n g

278

movies w i t h characters talking (more or less) knowledgeably about "the Craft." 11 seems not so many years ago that I w o u l d deliver a lecture on Witchcraft and be greeted w i t h such questions as " D o Witches really lly on broomsticks?" Those days are more or less gone, w i t h today's ipirstions much more likely to be dealing w i t h the relationship between the worshipper and the O l d Gods, and w i t h the finer points ol Sabbat presentation. Hooks have also played their part in this change, of course. I n fact it was books that initiated the change. The first book on Witchcraft 11i.i I was actually w r i t t e n by a W i t c h d i d not appear until as recently tin 1964 (Witchcraft Today, by Gerald B . Gardner), published i n E n gland. The first book w r i t t e n by an American practicing W i t c h appeared in 1970 (Witchcraft From the In.iide, by Raymond Buckland). Siii< c- those days there has been a rapidly increasing library on the Ktibjcct, covering every possible aspect o f the Craft. In the belief that

viii

/ Introduction

Introduction

I

ix

there can never be too much information made available, I add this

has been adopted by some as an alternate to "Solitary," for the W i t c h

present volume to the score.

alone.

One major confusion that seems to remain for the non-practitioner,

In the first part o f this book, I ' l l give y o u some idea o f the back-

is between religion and magic. Magic is a part o f many religions,

ground to Solitary Witchcraft and some o f the famous Witches w h o

including the major ones. Roman Catholicism's transubstantiation, for

were never associated w i t h covens. I'll go on to show how the whole

example, is pure magic; albeit that magic is just a small part o f the

idea of covens was leapt upon by D r . Margaret M u r r a y , in the early

whole Catholic religion. Magic is also used by Witches. But as w i t h

part of the twentieth century, and took hold from there. I ' l l then tell

Roman Catholicism, Witchcraft is first and foremost a religion and

of the b i r t h o f Wicca, or neo-Witchcraft, w i t h Gerald Gardner's pres-

any magic done by Witches is but a small part of the whole.

entation o f the w o r k i n g o f a modern W i t c h cult, and examine the var-

Magic in itself is a practice; anyone may do magic or at least attempt

ious beliefs o f Wicca. I ' l l also look further at the difference between

it. You don't have to be a Witch, Jew, Buddhist, Catholic, or anything

Witchcraft and magic. I n the second part o f the book, I give the par-

in particular to do magic. I n fact, even atheists practice magic. If, then,

ticulars o f becoming a Solitary Witch, w h a t is involved and how to

y o u r sole interest is i n w o r k i n g spells and doing magic, y o u don't

study and eventually practice. I ' l l look at the tools used, the varieties

need to become a W i t c h . I recently read someone's statement that

of practice, rituals and celebrations, and the ethics and responsibilities

the difference between a Wiccan and a W i t c h was that a Wiccan

of Witchcraft. W c c a is not a part-time hobby; it is a daily regimen. I t

practiced the O l d Religion and a W i t c h just d i d magic. Nonsense!

is something that y o u live. I t is a belief system and a life path that, i f

Anyone w h o "just does magic" is simply a magician. " W i t c h " and

followed diligently, brings tremendous rewards. This is not a book o f

"Wiccan" is basically the same thing, but I w i l l talk more about that

instant spells to make y o u greatly desired and incredibly popular (and

later. Anyone can be a magician but, in my view, it takes someone

especially not to make y o u feared). I t is a gateway to a way of life that

special to be a W i t c h .

places y o u among those special ones . . . the Solitary Witches.

WiccaAVitchcraft is also k n o w n as the " O l d Religion," since it pre-

I conclude w i t h a bibliography o f those books I feel w i l l really

dates Christianity (the N e w Religion). It's also sometimes referred to

help y o u . There are hundreds, i f not thousands, w r i t t e n on the sub-

as "the Craft"; a shortened form o f "Witchcraft." The oldest type o f

ject but few that are useful in the practical sense. These are w o r t h

Witchcraft is that practiced by Solitary Witches. Covens —groups

acquiring, i f necessary seeking out those w h i c h have gone out o f

1

of Witches w o r k i n g together —did not begin to appear until the fif-

print. I f y o u haven't already, start a collection o f books on this sub-

teenth and sixteenth centuries. Admittedly, since that time the idea o f

ject. You can't read too much. The more y o u read, the more y o u w i l l

Witches always w o r k i n g i n covens has taken hold to the point where,

ascertain those books w h i c h make sense for y o u (we are all individ-

even today, many practicing Witches themselves believe that the only

uals, w i t h our o w n preferences; our o w n preferred ways o f doing

"authentic" W i t c h is one w h o is part o f a coven. But this is incorrect.

I lungs), those w h i c h are just not y o u r true path, and those w h i c h

There have always been Solitary Witches and, I'm sure, there always

y o u consider a waste o f time. Read, study, learn, and make y o u r life

w i l l be. I n England they are sometimes referred to as "Hedge"

I ">ili enjoyable and worthwhile.

Witches, because many o f them specialized in herbal law, gathering w i l d herbs from the hedgerows. The w o r d "solitaire" can be applied to a person who lives alone, though mostly as a recluse. This term

I'jityclt'f'ffhti ' '• l

lull

of

I I ttchcruft,

If uvti,

iiti<) Nc<>-I\ujtinLwi

I ' r r . - i s . '.'00'.') l o r a m o r e ( < i n i | i f c l i e t i s i v i - l>il>liop,i . i p l i y .

by Raymond

Buckland

Part One

THE CASE FOR SOLITARIES

1

1 From Endor to Endora, and Beyond How sweet, how passing sweet is solitude! - W i l l i a m Cowper (1731-1800), Retirement

lthough many people t h i n k o f Witches as part o f a group k n o w n as a coven, some o f the better k n o w n ones o f fact, fable, and fiction were solitary Witches, w o r k i n g w i t h o u t a coven. I n fact, Solitary W i t c h c r a f t is m u c h . •!• li-r than Coven W t c h c r a f t . Let's have a look at some o f these early IIIIII

workers.

One o f the best k n o w n was, i n fact, not a W i t c h at all . . . the n • idled " W i t c h " o f Endor. I n the K i n g James translation and ver1011 o f the Bible, James heads the chapter Samuel 1.28: "Saul, I' > in," destroyed all the witches, and n o w i n his fear forsaken o f ( liiil, seeketh to a witch . . ." Yet nowhere in the actual biblical text is 11" word " W i t c h " used. The woman is simply described as having a I m n l i . n spirit." Although there is no description o f her, o f her age, or I " i limine, later writers continue to refer to her as a Witch and depict I " ' in an old hag living in a hovel. Indeed. Montague Summers, a

4

I

The Ccue for Solitaries

From Endor to Endora, and Beyond

supposed authority on Witchcraft, said o f her, " I n a paroxysm o f rage

I 5

on the west side o f the island, and it has been said that she was a

and fear the haggard crone turned to h i m (Saul) and shrieked out."

moon goddess. I t seems more likely, however, that she was a god-

Where he got the idea that she was a "haggard crone" we do not

dess of love. She was, in many ways, comparable to the Babylonian

know. I n the Bible she is described simply as "a w o m a n that hath a

Ishtar. Homer, i n the Ody
familiar spirit at Endor." Endor is a small hamlet on the northern

lovely hair . . . singing in a lovely voice . . . [in] a white shining robe,

slope o f a hill, four miles south o f M o u n t Tabor. Saul, despite the

delicate and lovely, w i t h a fine girdle o f gold about her waist."

fact that he had tried to purge the land o f her sort, went to consult

I f any men ever landed on her island, it was Circe's custom to

her on the eve of the battle o f Bilboa, because he was afraid o f the

change them into swine. This she accomplished by getting them to

massed armies o f the Philistines. She immediately recognized h i m ,

drink a potion from her magic cup. W h e n Odysseus landed there she

despite his disguise, but Saul assured her he w o u l d cause her no

I lied the same treatment on h i m and his companions, managing

harm. The woman o f Endor was, in fact, no more than a spiritualist

to change all b u t Odysseus himself. The god Hermes had given

medium and psychic —not a W i t c h at all. She described to Saul what

()dysseus a magical herb called moly, and this protected h i m . Odys-

she saw clairvoyantly and she was able to connect him w i t h the spirit

Krus lorced Circe to restore his men to their normal shape and then

of Samuel. Reginald Scott, as early as 1584, doubted the existence of

I D t n l the next year living w i t h her. Circe later gave b i r t h to

Witches and suggested that Saul actually saw nothing but "an illu-

Odysseus's son Telegonus. W h e n Odysseus finally left the island i t

sion or cozenage."

W U thanks to the warnings that Circe gave him that he was finally able to reach his home. Circe may be related to the ancient Mediter-

We shall define a Classic Witch as follows: a person (usually an older female) who is adept in the uses

ranean goddess k n o w n as the "Lady o f the Beasts," whose likeness in depicted engraved on M i n o a n gems. She was finally slain by lelemachus, Odysseus's son by Penelope.

of herhs, roots, harks, etc., for the purposes of hoth

Another famous w o m a n w h o could accurately be described as a

healing and hurting (including the making of poisons,

Witch was Medea. She was the W i t c h o f Colchis, i n Greek myth,

aphrodisiacs, hallucinogens, etc.) and who is familiar

m J was a priestess o f Hecate, goddess o f the moon. She was also a • to Circe in Greek mythology. Medea was the daughter of

with the basic principles of hoth passive and active

*ten, king of Colchis and was famed for her magical arts. Like Ker-

magic, and can use them for good or ill—as she chooses.

in I wen (discussed later), she possessed a magic cauldron and there — I s a a c Bonewits, Witchcraft: A Concise

Guide

Art itories o l kings and others being boiled in i t and then being M born. These included King Minos, K i n g ^Eson, and Pelops, son of

But there were other well-known figures described as Witches for

Hit liing o f Phrygia. Medea fell in love w i t h Jason and, w i t h magic,

w h o m the label w o u l d seem appropriate. First o f these was Circe.

In 11ltd him acquire the Golden Fleece from her father. Jason said

The fair-haired Circe was the daughter o f Oceanid and the sun god

" I her that "[her] loveliness must surely mean that she excels in Mini

Helios. She became famous for her magical arts. Her brother was iFe'tes, wizard king o f Colchis and lather o f Medea. For poisoning her husband, Circe was banished to the island ol Ac.ca. She lived

lesy." However, when Jason betrayed

her,

Medea

DfOUght about the death o f their two children and also the death of 1

• "it • tecond wile. Medea married King /logons and by him had a

6

I

From Endor to Endora, and Beyond

The Ciue for Solitaries

/ 7

son, Medus. She later married Achilles, in the Elysian Fields, and was honored as a goddess at C o r i n t h , though the chief seat o f her

The Great Goddess

cult was Thessaly, the home o f magic. She was made immortal by

Feminine Self that unfolds in the history of mankind

Hera and became k n o w n as "the Wise One."

as in the history of every individual woman; its

The goddess Artemis was daughter o f Zeus and Leto, and t w i n

. . . is the incarnation of the

reality determines individual as well as collective life.

sister of Apollo. Artemis was one o f the twelve great Greek gods and

— E r i c h N e u m a n n , The Great

goddesses o f Olympus. As a goddess, she was mainly associated w i t h

Mother

w i l d life and w i t h human b i r t h . She was originally one o f the great M o t h e r Goddesses, w i t h emphasis on her aspect o f virgin huntress

was also a music goddess and lover o f singing and dancing. M o s t

and patroness o f chastity. As t w i n sister to Apollo, she is regarded

Wiccans honor Artemis/Diana as part o f the triple goddess aspect o f

as a divinity o f the light, albeit the light o f the moon, and, as such,

t h e moon, and as a n u r t u r e r and protector. She has inspired the

has been an influential archetype for Witches. H e r symbol is the

I tianic, strongly feminist, tradition o f Wicca.

female bear and she is associated w i t h the constellation Ursa Major.

Another W i t c h was K e r r i d w e n , the ancient Welsh fertility and

Legend has it that she was born (on the sixth day o f the month o f

mother goddess w h o , like Medea, possessed a magic cauldron. She

Thargelion) a day before her brother. As she grew up in her favorite

was also referred to as a goddess o f the underworld and as "the god-

Arcadia, she w o u l d h u n t accompanied by sixty y o u n g Oceanids and

dess o f various seeds." M a n y Welsh-tradition Wiccans give their

twenty nymphs. A r m e d w i t h bows and arrows, given to her by Zeus,

goddess the name o f K e r r i d w e n (or Cerridwen). M y t h says that she

she gained the epithet Apollousa, "the destructress," and was a deity

lived w i t h her two children on an island in the middle o f Lake Tegid.

of sudden death. She was especially venerated i n Arcadia but w o r -

I l e i daughter was Creirwy, the most beautiful o f girls. H e r son was

shiped throughout Greece, Crete, and Asia M i n o r .

Alagdu, the ugliest o f boys. To compensate for her son's ugliness,

Artemis's Roman equivalent is Diana, described as "the eternal feminist." She is the source o f magical power for Witches, w h o gather to adore her at the full moon. The Canon Ep'ucopi, o f the tenth

Kerridwen brewed a magic potion i n her cauldron, w h i c h w o u l d MI.ike

him the possessor o f all knowledge. This potion was made from

is herbs and had to boil for a year and a day.

century, condemned those w h o "believe and profess themselves, i n

While she went o f f collecting herbs, K e r r i d w e n had a mortal boy,

the hours o f the night to ride upon certain beasts w i t h Diana, the

Owion, sit and stir the mixture. As G w i o n stirred the cauldron, the

goddess o f the pagans." She is the slim, beautiful v i r g i n , usually

liui

depicted w i t h her hair d r a w n back and wearing a short tunic — a

BUI ning him. He put his scalded finger in his mouth and, by tasting

D o r i a n chiton. She is frequently accompanied by either a y o u n g h i n d

llu drops ol the potion, gained knowledge. He could suddenly hear

or a dog. As goddess o f fertility, she is sometimes depicted w i t h many

i• \ r i \ tiling in the w o r l d . Frightened that Kerridwen w o u l d be angry,

breasts. Artemis made chastity a strict law, though she did fall in

< iwinii

love w i t h O r i o n . Unhappily, Apollo later tricked her into shooting

li id happened and pursued h i m . He shape-shifted, t u r n i n g into a

O r i o n i n the head. She had a dark and vindictive character and

h tre, but Kerridwen changed into a greyhound and continued the

many were punished by death or torment when they crossed her or

puiNiiil.

forgot to pay her reverence. Yet s h e c o u l d be gentle a n d loving. S h e

In bei

liquid bubbled and three drops splashed out onto his finger,

ran off. When Kerridwen found him gone, she guessed what

When G w i o n turned into a fish, she became an otter; when • a bird, she became a hawk. Finally, exhausted, he spied a

8

/

From Endor to Endora, and Beyond

The Case for Solitaries

I

9

pile o f wheat grain, j u m p e d into the middle, and turned himself into

i n t w o aspects: as a y o u n g girl and an old woman. According to some

a single grain. As a hen, K e r r i d w e n scratched h i m out and ate h i m .

legends, she was

As a result o f eating G w i o n , the goddess became pregnant and even-

M o r g a n le Fay was usually presented as adept in the healing arts.

sister to M e r l i n . Whatever her true identity,

tually gave b i r t h to a boy, w h o m she abandoned to the waves i n a

O n the one hand she was w o r k i n g against A r t h u r yet on the other

tiny coracle. H e was rescued by a prince and grew up to be Taliesin,

hand she magically healed his wounds after the battle o f Camlan.

the greatest poet; a Welsh bard. I t is in The Book of Taliesin that the

She was certainly a most powerful Solitary W i t c h .

story o f Kerridwen is found. Lewis Spence feels that the Cauldron o f

A n o t h e r person generally t h o u g h t to have been a W i t c h — or

Kerridwen must have been the same as the Cauldron o f Inspiration

accused o f Witchcraft—was J o a n o f Arc, or Jeanne d'Arc (1412— 1431). She didn't cast spells or w o r k magic, nor d i d she w o r k w i t h a

alluded to i n the myths o f A n n w n n . O t h e r perhaps lesser-known female Witches were Canidia and

coven, so i n many senses o f the w o r d she was not a W i t c h . B u t she

Erichthoe, both o f w h o m were described as beautiful women. Cani-

was described in the trials as "a liar and w i t c h " and also described by

dia was the W i t c h from Naples, Italy, w h o had a conversation w i t h

the Bishop o f Beauvais as having committed such crimes as "sor-

the Roman poet Horace, i n the Epodes of Horace.

Lucan's W i t c h

ceries, idolatries, calling-up evil spirits and many other instances

Erichthoe, according to the Roman historian i n his Pharsalia, was a

touching and opposed to our faith." She d i d display some signs that

Thessalian w h o sent V i r g i l to Hades and advised Sextus Pompey

might have been interpreted as Witchcraft, such as communicating

d u r i n g the Civil Wars.

w i t h spirits. W h e n only thirteen she was i n her father's garden when

L i l i t h features i n J e w i s h folklore, deriving f r o m a Babylonian-

she heard a voice that she believed came from G o d . D u r i n g the next

Assyrian spirit named Lilit, or L i l u . I n the rabbinical literature, L i l i t h

five years she heard voices t w o or three times a week. She also saw

was Adam's first wife but, being his equal, she refused to lie under-

visions o f the people communicating. D u e to her upbringing, she

neath h i m d u r i n g intercourse. W h e n he tried to force her, she fled.

interpreted the voices as those o f God and some o f the saints. F r o m

Some Witches regard L i l i t h as a patroness and as a moon goddess,

these visions and voices, she determined that her mission was to

whose beauty is more than human. Charles Godfrey Leland identifies

place the dauphin (the King's eldest son) on the throne o f France.

L i l i t h w i t h Herodias, or Aradia. M o r g a n le Fay was K i n g Arthur's sister i n A r t h u r i a n legend. H e r name comes from the French M o r g a i n la Fee, where fee, or fay, means " o f the fairies." H e r character has been assimilated from the Welsh M o d r o n , daughter o f Avallach, and from a water n y m p h o f Breton folklore. There are also ties to the ancient river goddess

This she managed to do but was later betrayed by the D u k e o f Burgundy and handed over to the Bishop o f Beauvais. W h e n she went to trial she was charged as being a diviner, prophetess, sorceress, Witch, and conjurer o f evil sprits, but she was finally burned at the stake for heresy and for the "sin" o f wearing men's clothes. This took place on M a y 30, 1431, i n the O l d M a r k e t square at Rouen.

Matrona, and the goddess k n o w n to the Irish as M o r r i g h a n . Such

A more genuine W i t c h w h o was similarly accused and brought to

w r i t e r s as Geoffrey o f M o n m o u t h , Chretien de Troyes, Giraldus

t r i a l i n 1324 was Dame Alice Kyteler, focus o f the most famous

Cambrensis, and Guillem Torrella o f Majorca have sullied the waters

Witch trial in Ireland. Dame Alice was a woman o f substance. There

to the extent that there is no unequivocal pedigree for the lady. She

is some evidence that there was a group ol Witches operating in the

appears as a noblewoman, a temptress, an enchantress, as Arthur's

county o f Kilkenny at the time but Dame Alice seems to have been

sister, Guingamor's mistress, and as a "good fairy." She also appears

of an independent nature. The bishop, Richard de Lediede, who was

10

I

From Endor to Endora, and Beyond

The Ciuie for Solitaries

I

11

an unpopular man, became convinced that Dame Alice was a sor-

1485. I n this story, M e r l i n helps raise the y o u n g A r t h u r and, on

ceress involved i n Witchcraft and, in 1324, charged her w i t h hereti-

Arthur's accession to the throne on the death o f his father, U t h e r

cal sorcery. H e indicted her on the following counts: that she denied

Pendragon, becomes the y o u n g king's magical advisor. A l t h o u g h

the faith o f Christ; sacrificed animals at a crossroads (always con-

more recent portrayals of M e r l i n show h i m as an old man—usually

sidered a meeting place for Witches); used sorcery to communicate

bearded — earlier representations depict h i m as a y o u n g , beardless

w i t h demons; attended nightly meetings to "blasphemously imitate

man. I t seems possible that features from the Scottish Lailoken, a

the power o f the church"; caused disease and death and aroused love

w i l d man o f the woods w i t h powers o f prophesy, became incorpo-

and hate; used potions, powders, candles, and ointments; had an

rated into the essentially Welsh M e r l i n .

incubus demon lover named Robin Artison; and that she caused her

I n many respects, the Greek god Apollo, t w i n brother to Artemis,

previous husbands (she was married four times) to bequeath all their

might have been considered a male W i t c h . The son o f Zeus and Leto,

money to her son W i l l i a m . The bishop wrote to the chancellor and

Apollo assumed various functions i n c l u d i n g god o f divination and

asked for the arrest o f Dame Alice, but i t so happened that the chan-

prophecy and, in that capacity, resembled the Assyro-Babylonian sun

cellor was related to Alice's first husband. The seneschal o f Kilkenny,

god Shamash. Apollo was also patron o f healing. H e was connected

Sir A r n o l d Le Poer, was related to her fourth husband. The bishop

with the sun, being frequently referred to as Phoebus, "the shining

proceeded to excommunicate Dame Alice but she, i n t u r n , used her

one." As a solar deity, Apollo made the fruits o f the earth ripen and

influence to have h i m arrested. H e served seventeen days in jail.

also protected the crops by destroying mice that infested the fields.

Dame Alice then moved to England where she spent the rest o f her

Raven Grimassi says that A p o l l o was also k n o w n as Lycius, a w o l f

life. Meanwhile, the bishop was himself later accused o f heresy by

god, and as Smintheus, the mouse god, saying that "the mouse

the Archbishop o f D u b l i n and was exiled for almost twenty years.

appears in tales o f Italian Witchlore where it is related to Diana, the

A l t h o u g h the t e r m w i z a r d is more generally applied to a male

•tars, and to the souls o f Witches."

W i t c h (the true term is "Witch," whether male or female), there have

Joan

o f Arc's bodyguard

Gilles de

Laval,

B a r o n de

Rais

been a number o f w e l l - k n o w n solitary male practitioners throughout

i I 104-1440), was descended on his father's side from Tiphaine d u

history, myth, and fiction. M e r l i n is probably the best k n o w n . The

Guesclin, w h o m many considered to be a fairy. H e fought bravely

name M e r l i n is a Latinized form o f the Welsh name M y r d d i n . H e

against the English and, at Charles's coronation, was appointed M a r -

was a magical figure w h o appears i n literature ranging from medieval

K h a l i

manuscripts to modern novels. References to h i m may also be found

enialcs where he enjoyed his tremendous wealth and, among other

o f France at the age o f twenty-five. I n 1432, he retired to his

i n a wide variety o f place names and specific sites throughout Great

dungs,

amassed a library o f rare manuscripts. H e dabbled in alchemy

B r i t a i n . H e was a w i z a r d , or W i t c h , frequently l i n k e d w i t h K i n g

I, it was said, Witchcraft. F r o m his alchemical w o r k , and being

A r t h u r , though Rosemary Guiley suggests he may have originated

n u f.uided by a Florentine priest named Francesco Prelati, Gilles de

as a version o f the Celtic god M a b o n , the British Apollo. According

Mar. rapidly went through his fortune and had to start selling off his

to Geoffrey o f Monmouth's life o f M e r l i n , the great wizard together

I " " I and buildings. Prelati guided his employer by claiming to be

w i t h the bard Taliesin took the wounded King A r t h u r to the F o r t u -

able to conjure a demon h e called Baron. This demon made a variety

nate Isles. One o f the best known portrayals o l M e r l i n is found in Sir

"I demands, including blood sacrifices, w h i c h were obtained b y

Thomas Mallory's Le Morte d'Arthur, w h i c h was first published in

li

/•. i

liililren

i n t o the

castle. Eventually Gilles

de

Rais was accused

12

/

The Ccue for Solitaries

From Endor to Eridora, and Beyond

/ 13

o f a v a r i e t y o f crimes a n d forty-seven charges w e r e b r o u g h t against

w e a l t h y w o u l d t r a v e l f r o m as f a r a w a y as L o n d o n t o g e t his a d v i c e

h i m , i n c l u d i n g being a "heretic, apostate, c o n j u r e r o f

a n d m a k e use o f h i s s e r v i c e s . H i s h e r b a l k n o w l e d g e w a s v a s t a n d

demons,"

a m o n g o t h e r s . A f t e r h i s s e r v a n t s h a d been t o r t u r e d i n t o confessions,

he w a s also a g r e a t healer, s o m e t i m e s b y t h e l a y i n g o n o f his h a n d s

de Rais w a s f o u n d g u i l t y ; o n O c t o b e r 26, 1-440, he w a s s t r a n g l e d a n d

a n d s o m e t i m e s b y t h e use o f m a g i c , a m u l e t s , a n d / o r t a l i s m a n s . M u r -

his b o d y p l a c e d o n a p y r e . I t w a s n o t b u r n e d , h o w e v e r , as r e l a t i v e s

r e l l h a d a h u g e w o o d e n chest i n w h i c h h e s t o r e d his m a n y b o o k s a n d

were allowed to remove it for proper burial.

i n s t r u m e n t s . I t w a s r e f e r r e d t o as a " w i z a r d ' s c h e s t . " M u r r e l l r a r e l y

F o r several centuries W i t c h e s w e r e persecuted b y t h e C h r i s t i a n

c h a r g e d m o r e t h a n a s h i l l i n g f o r h i s services, e v e n i f a s k e d t o w o r k

c h u r c h . M o s t o f those initially accused w e r e solitary people, acting

c o m p l i c a t e d magic. F o r m i n o r miracles he c h a r g e d o n l y

alone. I t wasn't u n t i l the sixteenth c e n t u r y t h a t the idea o f W i t c h e s

t h o u g h this was still a considerable sum f o r the laborer o f the time.

f o r m i n g i n t o covens w a s accepted. T h e first such coven,

sixpence,

so-called,

T h e c l i e n t w a s a l w a y s a s k e d i f h e o r she r e q u i r e d " h i g h " o r " l o w "

w a s m e n t i o n e d i n t h e t r i a l o f Bessie D u n l o p , i n A y r s h i r e , S c o t l a n d ,

assistance. T h e f o r m e r w a s s p i r i t u a l w h i l e t h e l a t t e r w a s m a t e r i a l .

i n 1567. P r i o r t o t h a t , those c h a r g e d w i t h W i t c h c r a f t w e r e c h a r g e d as

F o r " h i g h , " M u r r e l l w o u l d n e e d t o c o n j u r e g o o d a n g e l s t o fight t h e

individual, or solitary, W i t c h e s . T h e y ranged f r o m v e r y y o u n g t o

forces o f e v i l .

very old. "Cunning M a n " Murrell

A s t r o l o g y w a s a m a j o r p a r t o f M u r r e l l ' s business. H e consulted solitary

t h e t o m e s he k e p t i n his w o o d e n chest a n d cast h o r o s c o p e s . H i s p r e -

W t c h . A C u n n i n g M a n w a s n o t u n c o m m o n i n E n g l a n d f r o m t h e fif-

(1780-1860) was

a notable

d i c t i o n s w e r e so a c c u r a t e t h a t m a n y p e o p l e w h o c o n s u l t e d w i t h h i m ,

teenth t h r o u g h the nineteenth centuries, a n d even into the t w e n t i e t h

o f a l l classes, r e t u r n e d a g a i n a n d a g a i n . A f t e r his d e a t h , Q u e e n V i c -

century. T h e y were sought out for a n y t h i n g f r o m the removal o f a

toria's h o r o s c o p e w a s f o u n d a m o n g his possessions. S k r y i n g w a s also

w a r t o r t r a c i n g lost p r o p e r t y t o t h e c u r i n g o f a m a j o r disease. C u n -

part o f M u r r e l l ' s stock i n trade. H e h a d a gazing m i r r o r h a n g i n g o n

n i n g M e n i n v a r i a b l y w o r k e d alone, w e r e q u i t e often p r o f i c i e n t

the w a l l , w h i c h he u s e d m o s t o f t e n , b u t he w o u l d also u t i l i z e a p a i l o f

a s t r o l o g e r s , a n d h a d a n i m m e n s e k n o w l e d g e o f h e r b s a n d t h e i r uses.

w a t e r o r o t h e r r e f l e c t i v e s u r f a c e . H e w o u l d t r a v e l t o w h e r e he w a s

M a n y c l a i m e d t o be t h e s e v e n t h c h i l d o f a s e v e n t h c h i l d , as d i d some

n e e d e d a l t h o u g h , i n l a t e r y e a r s , he c a m e t o i n s i s t t h a t t h e c l i e n t c o m e

Witches. Such a person was believed t o have i n h e r e n t psychic a n d

t o h i m . T h e r e is a s t o r y o f M u r r e l l u s i n g a W i t c h b o t t l e t o c o u n t e r a n

magical p o w e r s . T h e w o r d " c u n n i n g " came f r o m the O l d E n g l i s h

evil spell p u t o n a f a r m g i r l . T h e g i r l h a d been cursed b y an o l d

kenning,

m e a n i n g " w i s e . " J a m e s M u r r e l l o f H a d l e i g h , Essex, E n g -

w o m a n a n d w a s h a v i n g fits. M u r r e l l p l a c e d a v a r i e t y o f i t e m s i n a

l a n d , w a s p e r h a p s t h e best k n o w n C u n n i n g M a n . A s a y o u n g m a n ,

s m a l l m e t a l b o t t l e , a l o n g w i t h some o f t h e g i r l ' s u r i n e . T h e b o t t l e w a s

he w a s a p p r e n t i c e d t o a s u r v e y o r a n d l a t e r w o r k e d f o r a chemist's

p l a c e d o v e r a fire a n d h e a t e d . T h i s r e s u l t e d i n t h e p e r p e t r a t o r —

s t i l l m a n , b u t e n d e d u p as a s h o e m a k e r .

I t is s a i d t h a t h e f a t h e r e d

an o l d w o m a n — b e a t i n g o n the d o o r a n d c r y i n g o u t f o r h i m t o stop

t w e n t y c h i l d r e n . M u r r e l l l i v e d i n a small cottage opposite the c h u r c h

w h a t he w a s d o i n g . T h e n t h e b o t t l e e x p l o d e d a n d t h e s o u n d s o f t h e

i n H a d l e i g h . Bunches o f d r y i n g herbs h u n g f r o m the beamed ceil-

old w o m a n died away.

ings a n d o l d , colored bottles,

w i t h mysterious liquids, lined

A l t h o u g h M u r r e l l h o p e d t h a t o n e o f his c h i l d r e n w o u l d c a r r y o n h i s

filled

The young girl immediately

recovered.

shelves a n d mantelpieces. T h e house b e c a m e t h e c e n t e r f o r w h a t E r i c

w o r k , n o n e o f t h e m d i d . I n fact, w h e n M u r r e l l d i e d , his s o n B u c k

M a p l e d e s c r i b e s as " t h e M u r r e l l c u l t . " F r o m s i m p l e b e g i n n i n g s , h i s

proceeded

r e p u t a t i o n as a C u n n i n g M a n g r e w t o t h e p o i n t w h e r e e v e n t h e

n o v e l i s t A r t h u r M o r r i s o n c a m e across the c o t t a g e i n 1880 a n d w a s

(o

burn

imisl

ol

(he c o n t e n t s of (he w i z a r d ' s chest. T h e

M

I

The COM for Solitaries

From Endor to Endora, and Beyond

/

15

j u s t i n t i m e t o see w h a t r e m a i n e d o f t h e i t e m s , m o s t l y b o o k s o n

t h e t e l e v i s i o n f a m i l y o f W i t c h e s w h o is b a s i c a l l y s o l i t a r y is S a b r i n a ,

astrology a n d herbalism.

i n t h e series Sabrina, the Teenage Witch.

I n l i t e r a t u r e , one o f t h e m o r e f a m o u s W i t c h e s is t h e R u s s i a n B a b a Y a g a ( o r B a b a J a g a ) , w h o is a n a l o g o u s t o F r a u B e r c h t a ( o r B r e c h t a ) o f Germany. Baba Y a g a was a female W i t c h w h o l i v e d i n a h u t i n a

Witchcraft

is more

f o r e s t b e y o n d a r i v e r o f f i r e . T h e h u t s t o o d o n c h i c k e n s ' legs a n d

philosophies.

w a s f o r e v e r s p i n n i n g a r o u n d . I t w a s s u r r o u n d e d b y a p i c k e t fence

within

t o p p e d w i t h h u m a n s k u l l s . B a b a Y a g a l i k e d t o steal y o u n g c h i l d r e n ,

hut can change

c o o k t h e m i n h e r o v e n , a n d t h e n eat t h e m . She o f t e n t r a v e l e d w i t h

nature,

D e a t h , w h o p r o v i d e d h e r w i t h h u m a n souls o n w h i c h she

also

feasted. She r o d e t h r o u g h t h e a i r i n a n i r o n c a u l d r o n , c o n j u r i n g u p

than just

a religion

or a set of

It is a way of life, a way of

the Universe. with

hut can laugh

It comes the times; at

from

existing

ancient

it is very

sources,

serious

in

itself

— J e n n i f e r H u n t e r , 21st

Century

Wicca

t e m p e s t s w i t h h e r m a g i c w a n d . She s w e p t a w a y h e r t r a c k s w i t h a besom. Baba Yaga was a guardian o f the fountains o f the w a t e r o f

T h e r e is, t h e n , q u i t e a c a t a l o g o f p r o m i n e n t s o l i t a r y W i t c h e s f r o m

l i f e . S o m e t i m e s she is p r e s e n t e d i n t r i p l e f o r m , w i t h t w o sisters, a l l o f

earliest t i m e s u p t o t h e p r e s e n t , p r o v i n g t h a t t h e r e is as m u c h " v a l i d -

w h o m are c a l l e d B a b a Y a g a , b u t m o s t o f t h e t i m e she acts alone. T h e

i t y " i n t h e S o l i t a r y W i t c h as t h e r e is i n t h e C o v e n W i t c h . I t t h e r e f o r e

u s u a l a t t i t u d e i n w h i c h she is f o u n d is l y i n g o n h e r b a c k i n t h e h u t ,

f o i l o w s t h a t a n y o n e w i s h i n g t o b e c o m e a W i t c h c a n d o so

a f o o t i n e a c h o f t w o c o r n e r s , h e r h e a d t o t h e d o o r , a n d h e r nose

without having to join w i t h a group.

either t o u c h i n g the ceiling o r even g r o w i n g u p o u t o f the chimney. T h e e v i l q u e e n o f Snow

White is a n o t h e r w e l l - k n o w n

Solitary,

a l b e i t o f t h e m o s t n e g a t i v e v a r i e t y . T h e r e are also t h e W i t c h e s o f Hansel

and Gretel a n d o f Sleeping Beauty, b o t h o f w h o m w o r k as S o l i -

taries. W i t c h e s — one g o o d a n d one b a d — a p p e a r i n L . F r a n k B a u m ' s The Wizard of Oz as t h e G o o d W i t c h o f t h e E a s t a n d t h e W i c k e d W i t c h o f the West. P e r h a p s t w o o f t h e b e s t - l o v e d W i t c h e s are t h o s e o f t h e t e l e v i s i o n series Bewitched, w h i c h r a n i n t h e 1960s. I t w a s based o n t h e T h o r n e S m i t h n o v e l The Paddlonate Witch ( w h i c h i n t u r n i n s p i r e d t h e P a r a m o u n t m o v i e I Married

a Witch).

1942

T h e lead i n the Screen Gems'

comedy television show was the W i t c h Samantha, played b y Elizabeth

Montgomery.

Her

mother was

Endora,

played

by

Agnes

M o o r e h e a d . Samantha, m a r r i e d to a m o r t a l , tried h a r d to live w i t h out using her powers b u t invariably weakened and resorted to them. H e r mother, w h o intensely disliked Samantha's husband D a r r i n , d i d n o t hesitate t o use h e r p o w e r s , u s u a l l y a g a i n s t D a r r i n . A n o t h e r o f

alone,

Whence Came Covens?

/

17

to receive a n a d v a n c e d d e g r e e i n t h e subject, so i n s t e a d she o b t a i n e d a degree i n linguistics. T h i s i n t u r n led her to the s t u d y o f E g y p t i a n h i e r o g l y p h i c s a n d t o s p e c i a l i z i n g i n E g y p t o l o g y . She Flinders Petrie i n his excavations

2

joined

Sir

at A b y d o s , i n E g y p t . T h e n , i n

1899, she b e c a m e a F e l l o w a n d t h e n a j u n i o r l e c t u r e r i n E g y p t o l o g y . She r e m a i n e d a t U n i v e r s i t y C o l l e g e , as a n A s s i s t a n t Professor, u n t i l h e r r e t i r e m e n t i n 1935. The w o r k s o f Sir James Frazer led M u r r a y to take an interest i n W i t c h c r a f t , w h i c h she e v e n t u a l l y c a m e t o v i e w as p o s s i b l y b e i n g a

Whence Came Covens?

p r e - C h r i s t i a n p a g a n r e l i g i o n . She s t u d i e d t h e r e c o r d s o f t h e W i t c h trials d u r i n g t h e p e r s e c u t i o n s a n d , i n 1 9 2 1 , p u b l i s h e d h e r findings i n the b o o k The Witch Cult in Western Europe.

[Wicca

is] for

enchanted trees; sublime daily

who

have

world life,

circles,

that

and

the

the altar

choice Silver

lies

out their

God

and

through

beyond in

as

M i d d l e Ages b u t h a d , i n fact, been a r e l i g i o n i n its o w n r i g h t . Its

the

adherents,

the

the fabric to greet

the candles

th ose

who, meet

of

the Horned

God

said,

formed

into

groups

known

as

"covens."

(1890), h a d dis-

cussed t h e p o s s i b l e p r e h i s t o r i c o r i g i n s o f W i t c h c r a f t r i t u a l s (he m a d e no m e n t i o n o f covens), a n d Charles G o d f r e y L e l a n d i n his b o o k

the

Aradla, the Gospel of the Witches ( 1 8 9 9 ) , h a d e x a m i n e d t h e w o r k i n g s

flicker

nl Italian W i t c h e s , n o one h a d p r e v i o u s l y done the detailed e x a m i -

through with

she

A l t h o u g h S i r J a m e s F r a z e r , i n The Golden Bough

smoke-shrouded

hands

or circumstance, Lady

become

to investigate

stand

. . . for

have

shining

begun

aloft

and

who

moon

who

raising

Goddess on

hy the

those

T h e r e she p r o p o s e d t h a t

Witchcraft was not merely a p r o d u c t o f the Christian C h u r c h o f the

n a t i o n t h a t M u r r a y d i d , n o r d r a w n q u i t e t h e same c o n c l u s i o n s .

the

r e f e r r e d t o t h e c u l t as a " D i a n i c " one (as d i d L e l a n d ) , c e n t e r i n g o n

alone.

— Scott Cunningham, Living Wicca The

historical

Witchcraft r. M a r g a r e t A l i c e M u r r a y

(1863-1963),

according

to

M i c h a e l J o r d a n , w a s "a p i o n e e r i n t h e s t u d y o f a s u b j e c t w h i c h had, hitherto, been v i r t u a l l y devoid o f academic research."

That

subject

was

Witchcraft.

Margaret

M u r r a y w a s b o r n i n C a l c u t t a , I n d i a , o n J u l y 13, 1863. A t t h e age o f t h i r t y - o n e she e n t e r e d U n i v e r s i t y C o l l e g e , L o n d o n . H e r m a i n i n t e r est w a s i n a r c h a e o l o g y b u t at t h a t t i m e i t w a s d i f f i c u l t f o r a w o m a n

16

She

was

presumably rituals

the

is that Old

theology,

. . . and

onslaught power

view

which

w hat

is now

Religion,

occult was

of the emergent

powers, driven Church

known

as

embracing and

ceremonial

underground and

by

associated

politics. — J u s t i n e Glass, Witchcraft: The Sixth Sense—an J

Us

the

18

I

Whence Came Covens?

The Case for Solitaries

I

19

the w o r s h i p o f t h e goddess D i a n a . A c c o r d i n g t o M u r r a y , evidence f r o m the trials showed an organization o f groups led b y a male

This

leader, w h o w a s r e g a r d e d b y t h e C h r i s t i a n c h r o n i c l e r s as t h e D e v i l .

evidence

She saw c o n n e c t i o n s t o W i t c h c r a f t i n a l l s t r a t a o f society. S u c h c o n -

and

clusions, b y a s c h o l a r o f some n o t e , c a u s e d a m i n o r s e n s a t i o n . M a n y w e r e q u i c k t o d i s m i s s h e r f i n d i n g s o u t o f h a n d . O t h e r s w e r e j u s t as q u i c k t o j o i n f o r c e s w i t h her. I n 1931 she p u b l i s h e d a c o m p l e m e n t a r y v o l u m e , The Go? of the Witches, t h a t l o o k e d m o r e c l o s e l y a t t h e

degeneracy

shifting

and

t h e p a g a n c u l t t o Palaeolithic t i m e s .

not

uncovered, f r o m the records o f the early W i t c h c r a f t trials, was v a l i d .

criminal

It's i m p o s s i b l e t o r e a d h e r f i r s t t w o b o o k s o n t h e s u b j e c t w i t h o u t

witchcraft

she w a s herself. I n t h e m i d - 1 9 5 0 s , she w a s t h e p r e s i d e n t o f t h e p r e s t i g i o u s F o l k - L o r e S o c i e t y , a n d she r e c e i v e d a n u m b e r o f a c a d e m i c honors. I n t h e t r i a l o f Bessie D u n l o p , i n A y r s h i r e , S c o t l a n d , i n 1567, t h e r e is t h e f i r s t m e n t i o n o f a c o v e n , w i t h Bessie s p e a k i n g o f t h e r e b e i n g five m e n a n d e i g h t w o m e n i n h e r g r o u p . H o w e v e r , she d i d n ' t a c t u a l l y use t h e w o r d " c o v e n . " T h a t w a s n o t u s e d u n t i l t h e t r i a l o f I s o b e l G o w d i e , i n A u l d e a r n e , i n 1662. A t t h a t t r i a l t h e specific n u m b e r o f thirteen for the g r o u p was given. M u r r a y claimed that "the n u m b e r i n a c o v e n n e v e r v a r i e d , t h e r e w e r e a l w a y s t h i r t e e n , " b u t i t seems she m a d e t h e f i g u r e s fit h e r t h e o r i e s . I n 1932 C e c i l L ' E s t r a n g e E w e n figures

for the alleged covens for

E n g l a n d a n d f o u n d t h e lady's ( M u r r a y ' s ) g r o u p s o f t h i r t e e n h a d i n e a c h case b e e n o b t a i n e d b y a n u n w a r r a n t e d o m i s s i o n , a d d i t i o n , o r i n c o n c i n n o u s d i s p o s i t i o n . " H o w e v e r , l a t e r w r i t e r s s u c h as

Montague

S u m m e r s p i c k e d u p on M u r r a y ' s w o r d s and referred to covens o f thirteen.

of flying,

rather little

those

itself

until in

educated

shapethe bloodshed classes

magistrates

did

administered connection

with

of the Inquisition

normal when

involved. History

was

g e n u i n e . M a n y o f h e r d e t r a c t o r s are n o w h e r e n e a r as q u a l i f i e d as

"checked over the corresponding

were

as

as

and

of

confessions,

— R o n a l d H o l m e s , Witchcraft in

craft being an organized, pre-Christian, pagan religion. H e r argum e n t f o r covens was w e a k b u t the evidence f r o m the trials

cases

but

had

procedures

a c k n o w l e d g i n g t h a t t h e r e is a c o r e o f t r u t h t o h e r t h e o r y o f W i t c h -

of the

the judges

justice, which

purged

most

taking

to obtain

to continue

of Protestantism

dispense

the

of evidence

was

Because

system,

tricks

acceptance

in witches

procedures

legal

the

familiars,

regicide.

believed

she

bland

fanaticism

male deity, a h o r n e d god, a n d a t t e m p t e d t o trace b a c k the origins o f

M u r r a y remains a controversial figure, y e t m u c h o f w h a t

of children,

the

and

of the

T o d a y m a n y m o d e r n W i c c a g r o u p s feel t h a t t h e o n l y " v a l i d " w a y for a W i t c h t o w o r k is i n a c o v e n . Y e t , as w a s s h o w n i n c h a p t e r 1, there is a b s o l u t e l y n o r e a s o n w h y c o v e n w o r k i n g s h o u l d be c o n s i d ered a n y m o r e v a l i d t h a n s o l i t a r y w o r k i n g . T h a t c o v e n s are h e r e t o May is d e f i n i t e a n d t h e m a j o r i t y o f t o d a y ' s W i t c h e s seem t o p r e f e r t h e m . B u t t h e t r a d i t i o n o f t h e W i t c h a l o n e is f a r o l d e r a n d , a l t h o u g h H I m a n y w a y s i t is a m o r e d i f f i c u l t p a t h t o t r e a d , i t is e q u a l l y as sati s f y i n g . S o l i t a r y W i t c h c r a f t is t h e o l d e s t f o r m o f W i t c h c r a f t . S o l i taries are W i t c h e s i n t h e i r o w n r i g h t ; t h e y are n o t s i m p l y w o r k i n g alone u n t i l s u c h t i m e as t h e y c a n l o c a t e a n d j o i n a c o v e n . D e s p i t e today's e m p h a s i s o n covens, t h e r e is a place, i f n o t a need, f o r s o l i t a r y Witches.

J*

Religion or Practice? Coven or Solitary/

I

21

a n y W i t c h e s s t i l l s u r v i v i n g c o u l d finally c o m e o u t i n t o t h e o p e n o n c e m o r e , free o f t h e f e a r o f p e r s e c u t i o n . B u t those f e w W i t c h e s w h o had s u r v i v e d h a d l e a r n e d t h e i r lesson; t h e y w e r e c o n t e n t t o c o n t i n u e i n secret, a w a y f r o m p r y i n g eyes. A l l , t h a t is, e x c e p t D r . G a r d n e r .

3

T h r o u g h o u t his l i f e , G e r a l d G a r d n e r w a s f a s c i n a t e d b y , a n d s p e n t t i m e i n v e s t i g a t i n g , r e l i g i o - m a g i c . H e l i v e d t h e m a j o r i t y o f his l i f e i n the F a r E a s t a n d t h e r e h a d b e c o m e a c q u a i n t e d w i t h t h e D y a k s , t h e headhunters o f Borneo, and w i t h m a n y local native tribes learning o f t h e i r p r a c t i c e s a n d beliefs. O n his r e t i r e m e n t a n d r e t u r n t o his h o m e -

Reli £ion or Practice? Coven or Solitary?

l a n d o f E n g l a n d , i n t h e 1930s, t o h i s g r e a t s u r p r i s e a n d d e l i g h t G a r d ner encountered a s u r v i v i n g coven o f W i t c h e s , i n the area o f the N e w Forest. T h e y made themselves k n o w n t o h i m because o f his b a c k g r o u n d a n d r e l i g i o - m a g i c a l e x p e r t i s e , p l u s t h e fact t h a t a n ancestress o f his h a d b e e n b u r n e d at t h e s t a k e as a W i t c h , i n S c o t l a n d i n

One

day draweth

in my being the mind

on another,

here, for methinhs

as shutting

the eyes

— Sir Francis Bacon

and I am well solitariness doth

the

1640. H e w a s i n v i t e d t o j o i n t h e g r o u p a n d w a s s u b s e q u e n t l y i n i t i -

pleased

ated. F i n d i n g t h a t W i t c h c r a f t was a c t u a l l y t h e s u r v i v a l o f an ancient

collecteth

p r e - C h r i s t i a n r e l i g i o n , a n d n o t at a l l t h e d a r k , e v i l p r a c t i c e he h a d

sight.

a l w a y s b e e n l e d t o b e l i e v e i t t o be, G a r d n e r w a s d e l i g h t e d . H e

(1561-1626)

w a n t e d t o r u n o u t a n d t e l l t h e w o r l d h o w w r o n g i t w a s . O f course, he w a s n o t a l l o w e d t o . I t w a s e x p l a i n e d t h a t t h e g r o u p h a d o n l y m a n aged t o r e m a i n a l i v e b y k e e p i n g q u i e t a b o u t its e x i s t e n c e . B u t s o m e y e a r s later, o n t h e d e a t h o f t h e g r o u p ' s l e a d e r a n d w i t h t h e last l a w

BSHpn)

a r g a r e t M u r r a y ' s t h e o r i e s w e r e no m o r e t h a n t h e o r i e s ,

HvlviB '' b' m i d - 1 9 5 0 s . I n 1954, t h e b o o k HjMDj Witchcraft Today, b y G e r a l d B r o u s s e a u G a r d n e r ( 1 8 8 4 mmM^M] 1964), w a s p u b l i s h e d . T h i s w a s t h e v e r y f i r s t b o o k a b o u t u n t

a s

r e c e n t

a s

t

n

e

Witchcraft that was actually w r i t t e n b y a practicing W i t c h .

Until

t h e n — f r o m the v e r y b e g i n n i n g o f p r i n t i n g i n the mid-fifteenth cent u r y — e v e r y t h i n g w r i t t e n o n the subject h a d been w r i t t e n b y the per-

against W i t c h c r a f t finally repealed, G a r d n e r p u b l i s h e d a b o o k (Witchcraft Today, R i d e r , L o n d o n 1 9 5 4 ) , w h i c h w a s t h e first b o o k a c t u a l l y w r i t t e n b y a W i t c h a n d g i v i n g t h e W i t c h e s ' side o f t h e s t o r y . T h i s was t o be t h e s t a r t o f t h e w h o l e r e - e m e r g e n c e o f W i t c h c r a f t as a r e l i g i o n a n d t h e e v e n t u a l e s t a b l i s h m e n t o f W i c c a as a n a c c e p t e d e v e r y d a y p r a c t i c e a r o u n d t h e w o r l d . T o d a y i t is t h e fastest g r o w i n g religious movement i n A m e r i c a .

s e c u t o r s o f W i t c h c r a f t , o r b y t h o s e w h o s e o n l y sources o f r e f e r e n c e

If G e r a l d G a r d n e r h a d n o t s o w n t h e seeds t h a t s p a r k e d t h e r e v i v a l

w e r e such biased w r i t i n g s . T h e p u b l i c a t i o n o f Gardner's b o o k was to

ol i n t e r e s t i n W i t c h c r a f t , i t is a l m o s t c e r t a i n t h a t t h e O l d R e l i g i o n

change a l l t h a t a n d its appearance was o n l y made possible b y the

w o u l d h a v e e v e n t u a l l y d i e d o u t . I n t h e U n i t e d States i t w a s m y s e l f ,

repeal o f the o l d B r i t i s h W i t c h c r a f t A c t i n 1951. W i t h this repeal,

a protege" o f G a r d n e r , w h o i n t r o d u c e d W i c c a a n d s t a r t e d t h e

V

first

22

/

The Case for Solitaries

Religbn or Practice? Coven or Solitary?

m o d e r n A m e r i c a n coven. W h e n Gardner's b o o k w e n t o u t o f print, I w r o t e Witchcraft From the Inside

o f W i c c a . I t is i n t e r e s t i n g t o s p e c u l a t e , w i t h h i n d s i g h t , o n h o w

IIIIN

( L l e w e l l y n : St. P a u l , 1 9 7 0 ) t o fill

/ 23

ti. Ii laster t h e O l d R e l i g i o n m i g h t h a v e s p r e a d h a d S o l i t a r y r a t h e r

the gap a n d continue t h e line o f i n f o r m a t i o n f r o m t h e source.

i l . ... C o v e n W i t c h c r a f t b e e n t h e i n i t i a l l y a c c e p t e d f o r m . T h e b o t t l e -

T h e r e a c t i o n t o G a r d n e r ' s r e v e l a t i o n s w a s m i x e d , as m i g h t be

I 11M t h e s p r e a d a n d t h e d e v e l o p m e n t w a s u n q u e s t i o n a b l y t h e

•

e x p e c t e d . H o w e v e r , i n w h a t h e h a d t o say, a l a r g e n u m b e r o f p e o p l e saw t h e t e m p t i n g g l i m m e r o f a w a y o f life t h e y h a d n o t previously dared hope for. A p p a r e n t l y there were a great m a n y people w h o

tit'i'd l o r

i n i t i a t i o n b y o t h e r s a n d , f o r m a n y systems, t h e d e g r e e p r o -

lii.iin

advancement. W i t h sell-initiation, or "self-dedication," a l l

Hp

w e r e dissatisfied w i t h organized r e l i g i o n o f the C h r i s t i a n persuasion,

ol

Ho s t r o n g l y d e s i r e d t o b e a p a r t o f t h e m o v e m e n t , c o u l d have <.

a n d they had — consciously o r unconsciously—been seeking such an

. a n d w i t h f a r g r e a t e r a l a c r i t y . I n fairness, i t m u s t b e p o i n t e d

t o i l t h a i it w a s n ' t j u s t a q u e s t i o n o f i n i t i a t i o n , o f b e i n g " m a d e " a

honest, e a r t h - o r i e n t e d r e l i g i o n as W i t c h c r a f t w a s n o w s h o w n t o be.

There w a s t h e w h o l e W i t c h c r a f t e d u c a t i o n t o be c o n s i d e r e d

^ Hi Ii

A d d i t i o n a l l y , w h e n G a r d n e r p r e s e n t e d h i s w o r k a n d e x p r e s s e d his

i i that t i m e , t h i s w a s d e f i n i t e l y b e t t e r t a u g h t i n c o v e n s t y l e .

'•••I

b e l i e f t h a t t h e c o v e n t o w h i c h he b e l o n g e d w a s p r o b a b l y t h e last still a l i v e , h e w a s s u r p r i s e d a n d d e l i g h t e d t o t h e n h e a r f r o m o t h e r scatt e r e d g r o u p s across E u r o p e , each i n t u r n b e l i e v i n g t h a t they w e r e t h e

W hat is Witchcraft

last. I t seemed t h a t W i t c h c r a f t h a d n o t b e e n c o m p l e t e l y s t a m p e d out

/••'..•.

after a l l b u t h a d , i n fact, m a n a g e d t o s t a y a l i v e , i f h o l d i n g o n o n l y b y

a supernatural

failing and incantation,

a thread. People started w r i t i n g t o Gardner,

through

thai power

expressing t h e i r desire to

• • l u l l il is that

p r e f e r r e d t o c a l l i t ( m o r e u s u a l l y s p e l l e d Wicca these d a y s ) , w a s a

•I that power.

into

they

use.

with So

control

power? conjuring,

and use it—without

b e c o m e a p a r t o f t h e O l d R e l i g i o n . W i t c h c r a f t , o r Wica, as G a r d n e r religion o f initiation a n d , i n Gardner's experience, organized

hut the human

actually

Witchcraft

of

. . .

With

men

snare

knowing is the

— T h e d a K e n y o n , Witches Still

covens. T h e r e w a s a h i e r a r c h y , w i t h t h e leaders r e p r e s e n t i n g t h e g o d

natural

science

Live

a n d g o d d e s s o f t h e O l d R e l i g i o n . A s G a r d n e r e x p e r i e n c e d i t , there w a s a degree s y s t e m o f a d v a n c e m e n t . A l l t h i s m e a n t t h a t i t t o o k t i m e to a b s o r b n e w c o m e r s .

I . . i l . . . i l o i m a t i v e y e a r s ( a n d t h i s is o f t e n s t i l l t h e case t o d a y )

P a i n f u l l y s l o w l y ( f o r t h o s e w a i t i n g t o enter

Were m a n y w h o b e l i e v e d t h a t W i t c h c r a f t w a s n o t h i n g b u t

t h e C r a f t ) , e x i s t i n g c o v e n s e x p a n d e d a n d n e w ones c a m e i n t o b e i n g , G a r d n e r r e c e i v e d m a n y q u e r i e s f r o m t h e U n i t e d States b u t k n e w o l n o e x i s t i n g c o v e n s t h e r e t o w h i c h he c o u l d send p e o p l e . H e therefore p r e v a i l e d u p o n m e t o a c t as h i s c l e a r i n g h o u s e i n t h e U . S . a n d t o start t h e A m e r i c a n l i n e o f W i c c a . I n 1963, I w e n t t o S c o t l a n d t o stay fot a w h i l e w i t h G a r d n e r ' s H i g h Priestess, w a s e v e n t u a l l y i n i t i a t e d a n d , w i t h m y w i f e , raised t o t h e a p p r o p r i a t e d e g r e e t o d o t h i s . I t t o o k m a n y years l o r W i t c h c r a l l t o establish i l s e l l i n A m e r i c a , m a i n l y because o f t h e s t r u c t u r e o l C a n l n c i ian a n d o t h e r i m i t a l i v i

m a g i c : t a s t i n g spells a n d , p e r h a p s , h e a l i n g a n d d i v i n i n g the

liin/i

\s m e n t i o n e d earlier, i f t h a t w e r e t h e case w e w o u l d b e t a l k -

1

ii.|.

.I

i in.i,..ic a n d magicians rather t h a n W i t c h c r a f t a n d W i t c h e s . H

'' I

I

always

be b o r n e i n m i n d is t h e fact t h a t W i t c h c r a f t is a

t h e " O l d R e l i g i o n . " A s a r e l i g i o n , i t s p r i m a r y f o c u s is w o r -

' • li|

l i i | . i l l i l i r deities. T h i s a p p l i e s j u s t as m u c h t o t h e S o l i t a r y W i t c h as 11" 1

i - I ledge W i t c h e s a n d o t h e r s w h o , f o r w h a t e v e r reason, .

1

I " Inn/', i n

a coven, still believe i n the o l d gods. T h e y still p r a y

. I nig them for w h a t they need a n d t h a n k i n g t h e m for w h a t

24

I

The Case for Solitaries

t h e y r e c e i v e . S p e c i f i c r i t u a l s o f c e l e b r a t i o n are u s u a l l y p r a c t i c e d

at

set t i m e s t h r o u g h o u t t h e y e a r . I t m u s t be a c k n o w l e d g e d t h a t t h e r e m a y be v a r y i n g degrees o f p r o p o r t i o n of r e l i g i o n t o m a g i c . S o m e d i d i n t h e past, a n d some d o t o d a y , p u t f a r m o r e e m p h a s i s o n

the

...That Which

inward is the

eye

bliss

m a g i c a l side t h a n o n t h e r e l i g i o u s aspects, b u t t h e r e l i g i o u s side is

of

solitude.

— W i l l i a m Wordsworth (1770-18'5n»

s t i l l t h e r e ; t h e G o d a n d G o d d e s s are a l w a y s a c k n o w l e d g e d . B a c k i n

I Wandered lonely

as a

Cloud

t h e M i d d l e A g e s t h e f a r m e r a n d his w i f e m i g h t h a v e b e e n m o r e c o n cerned w i t h scraping together a l i v i n g — s u r v i v i n g — t h a n w i t h perf o r m i n g rituals to deity and immersing themselves i n liturgy. B u t t h e y still asked the gods f o r a g o o d harvest, i f o n l y i n the f o r m o f a

w i s h t o be a p a r t of, t h e n t h e o n l y r e m a i n i n g q u e s t i o n is: C o v e n o r Solitary?

m u m b l e d prayer w h i l s t p l o w i n g , and they t h a n k e d the gods w h e n

C o v e n s are u s u a l l y p a r t o f a s p e c i f i c t r a d i t i o n o f W i t c h c r a f t . J u s t

they harvested the crops. The g r o w i n g o f the crops, the b i r t h i n g

as i n C h r i s t i a n i t y t h e r e are v a r i o u s d e n o m i n a t i o n s , t h e same is t r u e i n

o f t h e a n i m a l s , a n d t h e h u n t i n g f o r f o o d w e r e a l w a y s associated w i t h

W i t c h c r a f t . M a n y o f these are o n l y f o u n d i n c o v e n f o r m ; f o r e x a m -

t h e g o d o f h u n t i n g a n d t h e goddess o f f e r t i l i t y .

ple, y o u w i l l n e v e r f i n d a S o l i t a r y G a r d n e r i a n W i t c h , because G a r d ncrian is a t r a d i t i o n t h a t has a v e r y r i g i d c o v e n s y s t e m . B u t

there

are o t h e r s , s u c h as S a x o n , w h e r e t h e W a t c h e s m a y j o i n t o g e t h e r i n a

The

cycle

of light and

dark,

of leaves

budding,

harvesting,

an ever-turning end.

It rolls

landscape

of planting opening

wheel that has

through

and

influencing

way

we feel.

Each

own

particular

and,

if we allow

changing

the things

time of the year

feelings,

smells,

and falling,

no beginning

the seasons,

is special,

Coven

is

and

no

Solitary

W i t c h c r a f t , then y o u can start r i g h t a w a y a n d " i n i t i a t e "

• ' i n s e l f (see

with

its

lives. of the Witch

I f y o u h a v e t h e d e s i r e t o be a p r a c t i c i n g W i t c h , t h e n y o u need t o e x a m i n e y o u r s e l f a n d f i n d e x a c t l y w h a t i t is y o u w a n t . I f y o u have absolutely no interest i n religion, or perhaps have no belief i n deity i n a n y f o r m , y e t w a n t t o w o r k m a g i c , t h e n y o u d o n o t need W i t c h c r a f t . T h e r e are m a n y f o r m s o l m a g i c that y o u can focus u p o n

c h a p t e r 9 ) . T h e r e are a d v a n t a g e s a n d d r a w b a c k s t o

POth systems, as y o u ' l l

the

atmospheres—

— G a i l D u f f , Seasons

W i t c h c r a f t , then y o u w i l l have to f i n d a coven and persuade

i h e m t o a c c e p t y o u a n d i n i t i a t e y o u i n t o i t . I f y o u r p r e f e r e n c e is f o r

the

we do and

and

it, its effect on our

COven o r w o r k e q u a l l y w e l l as S o l i t a r i e s . I f y o u r p r e f e r e n c e is f o r

and

and

that w i l l serve y o u r p u r p o s e , l i u l il W i t c h c r a f t is d e f i n i t e l y w h a t y o u

see.

Beliefi

s

J

27

o m e o f t h e basic beliefs o f W i c c a i n c l u d e t h e W i t c h ideas o f deity, of G o d and Goddess; a belief i n h o n o r i n g the e a r t h ; i n r e i n c a r n a t i o n ; i n r e t r i b u t i o n i n t h i s life; i n t h e ability to w o r k "magic"; and a belief i n spirits of various

types. M o s t , i f n o t a l l , o f these d e p e n d u p o n n o m o r e t h a n c o m m o n sense. T h e r e is n o d o g m a here; n o t h i n g t h a t d e p e n d s solely o n " f a i t h " p r o p o u n d e d b y a s t e r n p r i e s t h o o d , w i t h a d m o n i t i o n s t h a t i t is a s i n not t o b e l i e v e !

G o d a n d Goddess M a n y have been b r o u g h t u p i n a C h r i s t i a n w o r l d , w i t h a concept o f

THE

LORD

one ( m a l e ) d e i t y . I f y o u s t o p t o c o n s i d e r l i f e i n o u r w o r l d , y o u

see

ili.it i n e v e r y t h i n g t h e r e is a c t u a l l y a d u a l i t y : m a l e a n d f e m a l e

are

necessary f o r life. T h i s is so w i t h h u m a n s , a n i m a l s , b i r d s , f i s h , a n d

B e h o l d ! I a m he w h o is at t h e b e g i n n i n g a n d t h e e n d o f t i m e . I a m i n t h e heat o f t h e S u n a n d t h e coolness o f t h e hreeze. T h e spark o f life is w i t h i n me as is t h e darkness o f d e a t h ;

even w i t h p l a n t s a n d trees. W h y , t h e n , w o u l d i t n o t be so w i t h t h e gods? I t m a k e s f a r m o r e sense t o b e l i e v e i n a G o d and a G o d d e s s ( i f it w e r e t o be a s o l i t a r y f i g u r e , t h e n w h y w o u l d n ' t i t be a

female,

H I \ w a y ? ) . A l t h o u g h t h i s i d e a o f m a l e a n d female, w i t h t h e deities, is

F o r I a m t h e cause o f existence

v e r y a n c i e n t i t is a b s o l u t e l y r e l e v a n t t o t o d a y ' s society, w h e r e t h e

A n d t h e Gatekeeper at t h e end o f t i m e .

female is f i n a l l y b e i n g r e c o g n i z e d as e q u a l t o t h e m a l e . W i t h e a r l y h u m a n k i n d , g o i n g b a c k t o t h e cave d w e l l e r s , t h e r e w a s

L o r d - d w e l l e r i n t h e sea, Y o u hear t h e t h u n d e r o f m y hooves u p o n t h e shore

A v e r y real feeling f o r t h e gods. I n o r d e r t o s u r v i v e i t w a s necessary t o

A n d see t h e fleck o f f o a m as I pass hy.

be successful i n h u n t i n g f o r f o o d a n d , later, successful i n g r o w i n g

M y s t r e n g t h is such t h a t I m i g h t l i f t t h e w o r l d t o t o u c h

Crops. F e r t i l i t y o f b o t h w i l d a n d d o m e s t i c a n i m a l s w a s p a r a m o u n t .

t h e stars,

W i t h a belief, a t t h a t t i m e , i n m a n y deities, t h e p r o m i n e n t ones

Yet gentle, ever, a m I , as t h e lover.

became the g o d o f h u n t i n g a n d the goddess o f fertility. A s

time

passed, a n d h u m a n s l e a r n e d n o t o n l y t o g r o w f o o d b u t also t o store i t I a m he w h o m all m u s t face at t h e a p p o i n t e d h o u r ,

l " i i he w i n t e r , success i n h u n t i n g became o f less i m p o r t a n c e . T h e G o d

Yet a m I n o t t o he feared, f o r I a m hrother, lover, son. D e a t h is h u t t h e b e g i n n i n g o f l i f e

m i n a t e w i t h o u t t h a t m a l e element? T h e c o n c e p t o f g o d a n d goddess

A n d I a m he w h o t u r n s t h e key. — Raymond B u c k l a n d , Buckland* Complete Book of

26

Ml ill r e m a i n e d , h o w e v e r , f o r h o w c o u l d t h e a n i m a l s a n d t h e c r o p s ger-

r e m a i n s e v e n today, f o r t h a t same reason, even t h o u g h o u r f o o d m a y Witchcraft

i nine to us b y w a y ol t i n - s u p e r m a r k e t a n d fast-food r e s t a u r a n t s .

28

I

The Ctue for Solitaries

Beliefs

T h e b e l i e f i n d e i t y is t h e c o r e o f r e l i g i o n , a n d t h e r e h a v e b e e n m a n y a t t e m p t e d d e f i n i t i o n s o f i t . S i r J a m e s G . F r a z e r (The

/ 29

r e a s o n f o r c o m p r o m i s e . S o m e o n e w h o s e b a c k g r o u n d is, f o r e x a m p l e ,

Golden

S c a n d i n a v i a n m i g h t n o t feel c o m f o r t a b l e t r y i n g t o r e l a t e t o d e i t i e s

d e f i n e d r e l i g i o n as " a p r o p i t i a t i o n o r c o n c i l i a t i o n o f p o w e r s

w i t h a n c i e n t G r e e k n a m e s . S u c h a p e r s o n w o u l d b e f a r m o r e a t ease

s u p e r i o r t o m a n , w h i c h are b e l i e v e d t o d i r e c t a n d c o n t r o l t h e c o u r s e

c o m m u n i n g w i t h t h e g o d s u s i n g n a m e s s u c h as T h o r , O d i n , a n d

o f n a t u r e a n d o f h u m a n l i f e . " C e r t a i n l y r e l i g i o n is a b e l i e f i n p o w e r s

F r e y j a . S i m i l a r l y , someone o f C e l t i c b a c k g r o u n d w o u l d be b e t t e r able

t h a t m a y be b e y o n d t h e c o m p r e h e n s i o n o f h u m a n k i n d , a n d those

t o relate t o t h e names Belenos, L u g h , D a g d a , Scathach, a n d E p o n a .

p o w e r s m a y need t o b e p e t i t i o n e d o r s h o w n g r a t i t u d e f o r a p p a r e n t

So t a k e t i m e t o d e c i d e o n those n a m e s t h a t h a v e r e a l m e a n i n g t o y o u

b o o n s . B u t i n o r d e r t o d o so, h o w a r e these " p o w e r s "

perceived?

p e r s o n a l l y . T h i s is a n o t h e r b e n e f i t o f b e i n g a S o l i t a r y W i t c h ; y o u d o

M a n y say t h e y are a v a s t , i n c o n c e i v a b l e e n e r g y f o r c e t h a t is so

not have t o c o m p r o m i s e even o n the names of the gods. T h r o u g h o u t

m i g h t y i t w o u l d be i m p o s s i b l e e v e n t o d e s c r i b e i t . Y e t , i f t h i s is so,

t h i s b o o k I a m g o i n g t o use t h e n a m e H e m e f o r t h e G o d a n d E p o n a

h o w c a n y o u relate t o i t ? Y o u c a n ' t p r a y t o s o m e t h i n g y o u c a n ' t e v e n

f o r t h e G o d d e s s . H a v i n g b e e n b o r n a n d r a i s e d i n E n g l a n d , these are

Bough}

c o n c e i v e of. I n r e l i g i o u s r i t e s , a l t h o u g h y o u m a y u n d e r s t a n d i t t o be

names I c a n feel c o m f o r t a b l e w i t h . B u t y ^ w choode your own named. F e e l

s u c h a t r e m e n d o u s e n e r g y force, y o u d o n e e d t o r e l a t e t o i t i n o r d e r

free, s h o u l d y o u use t h e r i t u a l s g i v e n i n t h i s b o o k , t o s u b s t i t u t e y o u r

t o ask f o r w h a t y o u w a n t a n d t o g i v e t h a n k s f o r w h a t y o u receive. T o

o w n choices w h e r e H e m e a n d E p o n a are s h o w n .

do this y o u must personalize

it — usually anthropomorphizing it

T h e W i c c a n G o d d e s s is u s u a l l y v i e w e d i n t h r e e aspects: M a i d e n ,

also — so t h a t y o u c a n see i t i n y o u r m i n d a n d e v e n m a k e images of

M o t h e r , a n d C r o n e , a n d s o m e t i m e s r e f e r r e d t o as t h e T r i p l e G o d -

i t , i n o r d e r t o relate t o i t . I n W i c c a , since w e relate t h i s " A l l - T h a t - I s "

dess. She is a s s o c i a t e d w i t h t h e m o o n . A s t h e M a i d e n , she is l i n k e d

t o life as w e k n o w i t o n e a r t h , w e see i t i n t h e f o r m o f a male a n d a

(o t h e n e w m o o n ; as t h e M o t h e r t o t h e f u l l m o o n ; a n d as t h e C r o n e

female: a g o d a n d a goddess. T o these w e even g i v e names, t h e b e t t e r

to t h e w a n i n g m o o n . A s t h e M a i d e n she is also l i n k e d t o y o u t h a n d

t o relate. A n d here is a n o t h e r o f t h e j o y s o f W i t c h c r a f t : y o u d o n ' t need

freshness,

a n i n t e r m e d i a r y , s u c h as a p r i e s t , t o " a l l o w " y o u t o c o m m u n e w i t h

M o t h e r she is e s p e c i a l l y close t o m o t h e r s a n d t i e d i n t o c h i l d b i r t h . I n

d e i t y . Everyone

her C r o n e aspect she is a g o d d e s s o f w i s d o m , p r o p h e s y , m a g i c , a n d

id hi) or her own priedt/priedtedd, f u l l y a b l e t o c o n n e c t

w i t h deity i n a personal, intimate fashion.

renewal, beginnings, promise, and potential. As

the

nlso r e t r i b u t i o n a n d d e s t r u c t i o n . A b o v e a l l , i n w h a t e v e r aspect, she is

N a m e s are n o m o r e t h a n labels. F o r t h i s reason y o u w i l l find a w i d e v a r i e t y o f names used f o r t h e deities o f W i c c a . T h e r e is n o one set o f

• i g o d d e s s o f l o v e . O t h e r a t t r i b u t e s w h i c h m i g h t be g i v e n h e r are healing, beauty, compassion, a n d concern.

labels. T h e G o d a n d t h e G o d d e s s are k n o w n b y a w i d e v a r i e t y o f

I n t h e same w a y t h e W i c c a n G o d m a y be seen i n t h r e e aspects; as

names; some classical, some l o c a l , some even m a d e u p . A s o n e w r i t e r

u y o u n g m a n , a m i d d l e - a g e d m a n , a n d as a n o l d m a n . H e is associ-

has p u t i t , " [ T h e G o d d e s s ] has m a n y names i n m a n y l a n d s a n d p a n -

ated w i t h t h e s u n , w i t h h u n t i n g , w i t h n a t u r e a n d t h e forest, a n d w i t h

theons. I f y o u e x a m i n e t h e i r m y s t e r y y o u w i l l find n o t names b u t titles,

death a n d whatever follows death. I n m o d e r n day W i c c a there often

a t t r i b u t e s , ' j o b d e s c r i p t i o n s , ' even, spelled o u t i n m a n y t o n g u e s . "

•eems t o be m o r e o f a n e m p h a s i s o n t h e G o d d e s s t h a n o n t h e G o d .

2

R e l i g i o n is, o r s h o u l d be, a v e r y p e r s o n a l t h i n g w i t h t h e i n d i v i d u a l able t o feel c o m p l e t e l y c o m f o r t a b l e i n its f o r m . T h e r e s h o u l d be n o

In I act, t h e r e are some g r o u p s ( m a i n l y f e m i n i s t ) w h o a c t u a l l y d i r e c t their w o r s h i p e x c l u s i v e l y a t t h e G o d d e s s .

T o m y m i n d t h i s is as

u n b a l a n c e d as is t h e C h r i s t i a n c o n c e p t o f a n a l l - m a l e d e i t y . T h e r e is 2

Marian Green, A Witch Atone ([.onclon: Aquarian Press,

c e r t a i n l y r o o m f o r m o r e emphasis t o be p l a c e d o n one o v e r t h e other,

30

I

The Case for

Beliefs

Solitaries

t o s u i t t h e i n d i v i d u a l , b u t b o t h are n e c e s s a r y a n d b o t h s h o u l d be a c k n o w l e d g e d . B o t h deities are associated w i t h t h e e a r t h a n d w i t h

I n w o r s h i p a n d i n m a g i c a l rites, t h e r e a r e u s u a l l y i m a g e s o f t h e deities p l a c e d o n t h e altar. I n i t i a l l y i t m a y be a g o o d i d e a t o use s y m bols rather t h a n actual figures. A n antler o r a pinecone for the a n d a seashell f o r t h e G o d d e s s are p o s s i b i l i t i e s , o r c o l o r e d

God

candles

c a n be u s e d . I suggest t h i s because i t w i l l p r o b a b l y t a k e some t i m e f o r y o u t o f o r m a p i c t u r e i n y o u r m i n d o f e x a c t l y h o w y o u see t h e figures

firmly

in

y o u r m i n d , i t m a y t a k e a v e r y l o n g t i m e t o find statues o r p a i n t i n g s t h a t are t h e same. O f course, i f y o u are a n a r t i s t y o u can create s o m e t h i n g a p p r o p r i a t e , w h i c h is a n i c e i d e a . I f y o u c a n s c u l p t , I f not, then a drawn/painted

figure

31

I ' l l t a l k m o r e a b o u t t h e a l t a r a n d w h a t is o n i t i n c h a p t e r 7,

fine.

c a n be m o u n t e d o n a p i e c e o f

Temple.

A l t h o u g h I h a v e stressed a g o d a n d a goddess, w h i c h w o u l d m a k e W i c c a d u o t h e i s t i c , m a n y a c t u a l l y v i e w t h e C r a f t as

f e r t i l i t y , a n d also w i t h r e b i r t h , c o m p a s s i o n , a n d r e t r i b u t i o n .

G o d a n d the Goddess. E v e n w h e n y o u have their

/

polytheistic;

b e l i e v i n g i n many deities. S o m e see these o n l y as v a r i o u s " a s p e c t s " o f the m a i n G o d a n d G o d d e s s b u t o t h e r s v i e w t h e m as separate deities, a l b e i t p e r h a p s o f lesser i m p o r t a n c e . I t is n o t d i f f i c u l t t o c o n c e i v e o f a w h o l e h i e r a r c h y w i t h s p e c i f i c d e i t i e s i n c h a r g e of, f o r e x a m p l e , h e a l t h , t h e arts, d i v i n a t i o n , t h e a n i m a l s , t h e w a t e r s , d e a t h , a n d so o n . B u t t h i s is one o f t h e j o y s o f W i c c a — t h e r e are n o h a r d a n d fast rules, no l a w s c a r v e d i n t o stone. Y o u w o r k w i t h w h a t is r i g h t f o r you, as a n individual. A l o n g w i t h t h i s b e l i e f i n g o d s i t s h o u l d be p o i n t e d o u t t h a t t h e r e id a non-belief"in

any divine

figure

o f u l t i m a t e e v i l , s u c h as t h e C h r i s -

h.in S a t a n . S a t a n , a n d his m i n i o n s , w a s a n i n v e n t i o n o f t h e C h r i s t i a n I Iuirch — actually an adaptation o f a Persian concept p u t f o r w a r d b y

w o o d or decoupaged to a stand.

Z o r o a s t e r (c. 8 0 0 B.C.E.) i n t h e w r i t i n g s k n o w n as t h e Avesta.

Wic-

t'«ns, t h e n , d o n o t b e l i e v e i n S a t a n . . . a n d m o s t c e r t a i n l y d o n o t Worship h i m !

The Goddess

and God are always with us and their

story is played out within the Wheel of the Year, Over the course of th ousands

of years their

aspects have been turned into a myriad other

different deities,

all of which are parts of the one. — G a i l D u f f , Seasons

of the

Witch

I l o i i o r i n g the Earth. I'IIIM \s s o m e t h i n g t h a t s h o u l d p r o b a b l y be l o o k e d a t w h i l e w e A : Decoupage on Wood

B: Paint on R o c k

D e i t y I ' i g u M - N lor llu- A l t a r

still

It 11 r> the G o d a n d G o d d e s s i n m i n d , since i t is p a r t o f t h e G a i a thesis lliMl the e a r t h s b i o s p h e r e is a l i v i n g b e i n g . H a p p i l y , recent y e a r s h a v e

32

I

The Case for Solitaries

Beliefs

seen a n awareness o f t h e need t o w o r k w i t h t h e e a r t h , t o r e c y c l e a n d

^

/

33

A d d b r e w e r ' s y e a s t a n d g a r l i c t o y o u r pet's f o o d . Fleas h a t e

c o n s e r v e . E v e r y o n e s h o u l d r e c y c l e i t e m s s u c h as paper, n e w s p a p e r ,

it a n d this w a y y o u can a v o i d y o u r pet a b s o r b i n g the nerve-

c a r d b o a r d , p l a s t i c , b o t t l e s — a n y t h i n g t h a t c a n be r e c y c l e d . I f y o u r

d a m a g i n g c h e m i c a l s i n c o m m e r c i a l flea c o l l a r s .

c o m m u n i t y doesn't r e c y c l e , m a k e t h e e f f o r t o f t a k i n g t h e i t e m s t o a r e c y c l i n g c e n t e r y o u r s e l f . W i t c h e s d o n o t p o l l u t e , so d o n ' t t h r o w t r a s h o u t o f t h e car w i n d o w ( o r a n y w h e r e else). I f y o u see

someone

else's t r a s h b l o w i n g a b o u t t h e l a n d s c a p e , p i c k i t u p a n d d e p o s i t i t i n a n a p p r o p r i a t e p l a c e . A l o t o f W i t c h g r o u p s , a n d some S o l i t a r i e s ,

T h e r e are m a n y t h i n g s s u c h as t h e a b o v e t h a t y o u c a n d o t o h e l p the e n v i r o n m e n t . W o r k a t t h e m a n d g e t y o u r f r i e n d s a n d r e l a t i v e s t o d o t h e same. M o s t W i c c a n s also d o a l l t h e y c a n t o h e l p save t h e a n i m a l s . O n e

h a v e a d o p t e d sections o f h i g h w a y t o k e e p c l e a n . T h i s is a n e x c e l l e n t

w o r t h w h i l e a n d e n j o y a b l e t h i n g y o u c a n d o is t o b u i l d a b a c k y a r d

idea. I t n o t o n l y keeps t h a t s e c t i o n c l e a n , b u t i t also d e m o n s t r a t e s t o

w i l d l i f e r e f u g e . I t c a n be as s i m p l e o r as c o m p l e x as y o u l i k e . T h e

others h o w m u c h w e care a b o u t o u r e n v i r o n m e n t , a b o u t M o t h e r

e x t r a b e n e f i t is f o r y o u : y o u g e t t o see a l o t o f w i l d l i f e u p close a n d

Earth. Consider joining or donating to w o r t h w h i l e movements such

enjoy the antics o f birds and animals, w h i c h y o u m i g h t never norm a l l y see. H u m m i n g b i r d s a r e a t t r a c t e d b y b r i g h t l y c o l o r e d p l a n t s ,

as t h e O c e a n C o n s e r v a n c y and/or t h e W o r l d W i l d l i f e F u n d . ( C i t a d e l , 2 0 0 1 ) I g a v e some facts a n d s u g g e s t e d

especially r e d - c o l o r e d ones s u c h as m o r n i n g g l o r i e s . B i r d feeders c a n

some p r o j e c t s t h a t m i g h t be u n d e r t a k e n b y W i c c a n s . T h e y c a n cer-

be set u p w i t h s u n f l o w e r seeds, c o r n , a n d t h i s t l e seeds. H e a t e d b i r d -

I n Wicca For Life

t a i n l y be c o n s i d e r e d b y S o l i t a r y W i c c a n s . T h e s e w e r e t a k e n f r o m

baths are a p p r e c i a t e d i n the w i n t e r . F o o d scraps o f a l l sorts are

t h e b o o k l e t 50 Simple

e n j o y e d b y c r o w s . B l u e j a y s l i k e p e a n u t s ( c r a c k t h e m , i f possible, t o

Things

You Can Do to Save the Earth

(Berkeley:

T h e E a r t h W o r k s G r o u p , E a r t h W o r k s Press, 1989) a n d bear repeat-

help t h e m get

i n t o t h e m ) . C h e c k w i t h y o u r local office

of the

i n g here:

A u d u b o n Society a n d w i t h the N a t i o n a l Federation o f Wildlife, to nee w h a t y o u c a n best d o f o r t h e a n i m a l s n a t i v e t o y o u r area. W h e r e

#

I t takes one fifteen-year-old tree t o m a k e e n o u g h p a p e r f o r

I live, w e get a t r e m e n d o u s v a r i e t y o f b i r d s , p l u s r a b b i t s , c h i p m u n k s ,

j u s t seven h u n d r e d g r o c e r y bags, so save t h a t t r e e b y t a k i n g

w i l d t u r k e y s , deer, foxes, s k u n k s , o p o s s u m s , a n d o t h e r s . W e h a v e a

y o u r o w n c l o t h bags to the store w i t h y o u . Plastic

i m a l l f a r m , a n d w e h a v e c r e a t e d h e d g e r o w s a n d p l a n t e d trees t o h e l p

grocery

bags are not b i o d e g r a d a b l e ( e v e n t h o u g h some c l a i m t o b e ) so d o n ' t use t h e m . #

#

**

P e r m a n e n t press c l o t h e s a n d n o n - i r o n b e d l i n e n s are t r e a t e d

In the cycle of water, we have rain that falls to the

w i t h f o r m a l d e h y d e r e s i n . A v o i d t h e m a n d use n a t u r a l f a b r i c s

earth, is heated by the sun, and evaporates hack into

w h e n e v e r possible.

the sky, forming

U s e w a t e r - b a s e d m a r k e r s a n d p e n s , s i n c e p e r m a n e n t ones

hack down to the earth. These cycles are visible mani-

c o n t a i n h a r m f u l s o l v e n t s s u c h as e t h a n o l , t o l u e n e , a n d x y l e n e .

festations

U s e p a p e r p l a t e s a n d c u p s , n o t s t y r o f o a m ones. S t y r o f o a m is

and karma work in accordance with this Law.

a c t u a l l y p o l y s t y r e n e f o a m m a d e f r o m a c a r c i n o g e n . I t is c o m pletely nonbiodegradable.

clouds again and eventually

of the Law of Cyclicity. Both

— M o n t e Plaisance, Reclaim

raining

reincarnation

the Power of the Witch

34

I

The COM for

Beliefs

Solitaries

I

35

t h e w i l d l i f e . B u t e v e n i n a c i t y e n v i r o n m e n t y o u c a n w o r k at i t . I f

have certain experiences i n t h a t body, eventually reaching an end

n o t h i n g else, b i r d feeders o n balconies a n d heated b i r d b a t h s are g o o d .

a n d g r a d u a t i n g / d y i n g . A t t h a t p o i n t o u r s p i r i t goes b a c k t o t h e g o d s , r e v i e w s w h a t w e h a v e l e a r n e d , a n d p l a n s w h a t needs t o be s t u d i e d i n the n e x t i n c a r n a t i o n . W e are t h e n r e b o r n i n t o a n e w b o d y a n d c o n -

Reincarnation

tinue the l e a r n i n g process.

O n e o f t h e m a i n tenets o f W i t c h c r a f t is a b e l i e f i n r e i n c a r n a t i o n .

E x a c t l y h o w m a n y lives w e g o t h r o u g h , a n d w h a t h a p p e n s at t h e

W i t c h e s a c k n o w l e d g e t h a t t h e y l i v e a n u m b e r o f lives o n t h i s e a r t h .

e n d , w e d o n ' t k n o w . I t h i n k t h e n u m b e r o f lives w o u l d d e p e n d o n t h e

S o m e have f l e e t i n g m e m o r i e s o f past lives, t h o u g h n o t e v e r y o n e does.

i n d i v i d u a l a n d h o w q u i c k l y h e o r she l e a r n s a n d a s s i m i l a t e s .

I like to explain reincarnation by d r a w i n g a parallel w i t h a person

o f t e n h e a r t a l k o f " o l d s o u l s " a n d " n e w s o u l s . " T h e s e are p e o p l e w h o

g o i n g t h r o u g h t h e g r a d e s i n a s c h o o l . A t each g r a d e l e v e l t h e r e is a

have l i v e d e i t h e r a n u m b e r o f p r e v i o u s lives o r are i n t h e e a r l y stages.

c e r t a i n c u r r i c u l u m , w i t h t h i n g s t h a t are t a u g h t a n d have t o

be

As t o w h a t h a p p e n s at t h e e n d , w e w i l l h a v e t o w a i t a n d see. T h e r e

l e a r n e d . T o g e t h e r w i t h these are e x p e r i e n c e s t h a t are g a i n e d , i n t u r n

is t h e t h e o r y t h a t w e " b e c o m e a t o n e w i t h t h e g o d s , " w h a t e v e r t h a t

t e a c h i n g life lessons. A t t h e e n d o f t h e p r o s c r i b e d p e r i o d t h e r e is a

m a y m e a n . T h e r e is a n o t h e r t h e o r y t h a t a f t e r a n u m b e r o f lives o n

You

g r a d u a t i o n , f o l l o w e d b y a short break. T h e n the person comes back

this e a r t h w e g o o n t o a r o u n d o f l i v e s o n some o t h e r p l a n e t o r i n

t o t h e n e x t g r a d e , w i t h its a t t e n d a n t c u r r i c u l u m o f n e w lessons a n d

some o t h e r l i f e - f o r m . B u t t h a t s t i l l begs t h e q u e s t i o n , w h a t h a p p e n s

e x p e r i e n c e s . T h i s c o n t i n u e s o n f o r a n u m b e r o f levels u n t i l t h e f i n a l

at t h e e n d ?

g r a d u a t i o n , w h e n a l l has b e e n a c c o m p l i s h e d . T h i s , t h e n , is h o w o u r lives p r o g r e s s . W e are b o r n i n t o a p a r t i c u l a r b o d y , l e a r n lessons, a n d

A l o n g w i t h r e i n c a r n a t i o n , t h e r e a r e also v a r i o u s t h o u g h t s

k a r m a , o n r e w a r d s a n d p u n i s h m e n t s f o r h o w w e live o u r lives. T h e f o l l o w i n g s e c t i o n discusses t h i s .

It is not particularly reincarnation mankind.

surprising

is among

that

the oldest beliefs held by

As a matter of fact, Stone Age

of "the old religion " . . . reincarnation.

practitioners

It is such a basic part of their

religion,

that man does return time and again, forever

such time as the individual

has fully discharged

toward self, or perhaps

— H a n s Holaer, Born

Again:

or at least toward

The Truth Ahout

and

until his

deity. Reincarnation

even subconsciously,

to study the higher knowledge, opportunity

to do so. life

the training

necessary

finally,

without the firm

that the life cycle continues obligations

Whosoever formulates,

already believed in

that witchcraft is unthinkable conviction

to find

on

if, through

will be given

to fit him for its study,

wish will work through

until

to which

it has still maintained

in his esteem as the one thing worthwhile, subconscious

the

by life, he will be given

all the hard discipline

he has been subjected,

a wish

its place

this

into

consciousness. — D i o n Fortune, The Training

and Work of an

Initiate

36

I

The Case for Solitaries

Beliefs

I

37

T h i s i d e a o f t h e w o r k i n g o f r e t r i b u t i o n c o n t r i b u t e s t o w h a t is t h e

Retribution

o n l y " l a w " o f W i c c a . T h a t l a w , k n o w n as t h e W i c c a n R e d e , is " A n i t A p o p u l a r i n t e r p r e t a t i o n o f k a r m a is t h a t i n t h e n e x t l i f e t i m e y o u w i l l be r e w a r d e d or p u n i s h e d f o r w h a t y o u do i n this lifetime; f o r examp l e , i f y o u k i l l s o m e o n e i n t h i s life, t h e n i n t h e n e x t l i f e y o u w i l l be

harm none, do w h a t t h o u w i l t . " (The meaning o f the o l d w o r d " a n " is " i f . " ) I t is s a y i n g t h a t y o u c a n d o w h a t e v e r y o u l i k e , j u s t so l o n g as y o u do not h a r m anyone. T h a t includes yourself, o f course.

k i l l e d . B u t t h i s does n o t f o l l o w t h e g e n e r a l W i c c a belief, w h i c h is o f r e t r i b u t i o n t a k i n g place during this present lifetime.

O n l y b y s u c h belief,

i t is felt, is t h e r e a n y i n f l u e n c e t o d o g o o d a n d a v o i d t h e b a d . S o m e o t h e r r e l i g i o n s state t h a t t h e r e is a j u d g m e n t , f o l l o w e d b y

Magic

r e w a r d s and/or p u n i s h m e n t s , t h a t w i l l c o m e i n t h e a f t e r l i f e , o r t h e

In W i t c h c r a f t t h e r e is a b e l i e f i n w h a t is t e r m e d " m a g i c . "

n e x t l i f e . H o w e v e r , t h i s seems t o l e a d t o p e o p l e h o p i n g t o " g e t a w a y

e x a c t l y is m a g i c ? T h e o c c u l t i s t A l e i s t e r C r o w l e y d e f i n e d i t is " t h e a r t

w i t h " a c t i o n s , since t h e r e a r e n o i m m e d i a t e c o n s e q u e n c e s .

What

But in

u n d science o f c a u s i n g c h a n g e t o o c c u r i n c o n f o r m i t y w i t h w i l l . " I n

W i c c a t h e r e is t h e b e l i e f n o t o n l y t h a t w h a t y o u d o w i l l r e t u r n , b u t

Other w o r d s , m a k i n g s o m e t h i n g h a p p e n t h a t y o u w a n t t o h a p p e n .

t h a t i t w i l l r e t u r n t h r e e f o l d , in this lifetime.

A n y act o f m a g i c — a n y c l a i m o f m a k i n g s o m e t h i n g h a p p e n — c o u l d be

( T h i s is a v e r y r e a l d e t e r -

rent against h a r m i n g others o r d o i n g a n y t y p e o f i l l deed.) I n other

passed o f f b y a s k e p t i c as " c o i n c i d e n c e . " B u t i f y o u m a k e t h i n g s

w o r d s , i f y o u d o h a r m t o someone, t h a t h a r m w i l l r e f l e c t b a c k o n t o

h u p p e n e n o u g h t i m e s , j u s t as y o u w a n t t h e m t o a n d a t e x a c t l y t h e

y o u , a n d at three times the intensity. H o w e v e r , do g o o d a n d t h a t too

lime y o u w a n t t h e m to, t h e n "coincidence" becomes a v e r y inade-

w i l l c o m e b a c k a t t h r e e t i m e s t h e o r i g i n a l . It's n o t necessarily l i t e r a l l y

quate explanation.

t h r e e t i m e s ; f o r e x a m p l e , i f y o u k n o c k o u t someone's t o o t h i t d o e s n ' t

F r o m w h a t w a s said i n t h e " R e t r i b u t i o n " section, i t s h o u l d be

f o l l o w t h a t y o u ' l l have three o f y o u r o w n teeth k n o c k e d o u t . Rather,

o b v i o u s t h a t t h e o n l y m a g i c t h a t is d o n e i n W i c c a is p o s i t i v e m a g i c .

y o u w i l l s u f f e r s o m e t h i n g t h a t m i g h t be c o n s i d e r e d t h r e e t i m e s as

N o m a g i c is e v e r d o n e t h a t w o u l d h a r m a n y o n e i n a n y w a y . N e g a -

b a d as h a v i n g a t o o t h k n o c k e d o u t . T h e m a i n p r i n c i p l e , here, is t h a t

tive, o r b l a c k m a g i c , is o n l y d o n e b y m a g i c i a n s w h o d o n o t share t h e

the r e t u r n belief reinforces the W i c c a p r i n c i p l e that y o u should do

W i c c a n beliefs.

good and not h a r m anyone (and that includes yourself). N o t all W i c -

T h e t e r m " b l a c k m a g i c " has a b s o l u t e l y n o t h i n g t o d o w i t h race,

cans s u b s c r i b e t o t h e t h r e e f o l d p r i n c i p l e ( t h o u g h t h e m a j o r i t y seem

m i l does i t i n a n y w a y i m p l y n e g a t i v i t y t o w a r d a n y race. I t dates

t o ) b u t a l l s u b s c r i b e t o t h e p a y b a c k i n t h i s l i f e t i m e . T h i s m i g h t be t h e

from p r e - C h r i s t i a n t i m e s w h e n i t w a s f e l t t h a t t h e f o r c e s o f g o o d

place t o m e n t i o n — a n d e m p h a s i z e — t h a t W i t c h e s do n o t do drugs,

" Bre s o m e h o w t i e d t o t h e d a y t i m e a n d t o l i g h t , w h i l e t h e forces o f

or a n y t h i n g t h a t w o u l d h a r m themselves.

evil w e r e tied to n i g h t a n d darkness. F r o m this g r e w reference

Since w e eventually experience all things, over a n u m b e r o f lifetimes, t h e n certainly y o u m i g h t experience

(for example)

killing

to

lifht a n d d a r k magic (meaning positive a n d negative), m o r e generally ntlled w h i t e a n d black magic. H a v i n g been used for over t w o t h o u -

s o m e o n e a n d also b e i n g k i l l e d y o u r s e l f . B u t t h e t w o are n o t l i n k e d

sand y e a r s , these t e r m s are n o t l i k e l y t o g o a w a y . T o d a y ' s W i c c a n s ,

a n d do not f o l l o w f r o m one lifetime i m m e d i a t e l y i n t o the next. I n

however, prefer t o refer to positive a n d negative magic.

o t h e r w o r d s , t h e one is n o t d e p e n d e n t u p o n t h e o t h e r ; i t is t w o sepa r a t e e x p e r i e n c e s t h a t m u s t be g o n e t h r o u g h .

T h e r e are a large n u m b e r o f w a y s t o a c t u a l l y w o r k m a g i c a n d I w i l l be d e a l i n g w i t h m a n y o l t h e m i n P a r t T w o .

38

/

The Case for

Solitaries

Beliefs

I

39

Hy s e e m e d h u n g r y , t h e y w o u l d n ' t eat. E v e n t u a l l y t h e y w e r e p e r -

In times past, those who followed village witch or Cunning

the work of the

Man started gaining

knowledge from their cradles, learning questioning

by

ftded t o eat some beans. T h e b o y f o r e v e r r e m a i n e d d e p r e s s e d a n d

their

• i niually died b u t the g i r l survived, her greenish coloring g r a d u -

watching,

«lly l a d i n g . A s she l e a r n e d t o speak E n g l i s h she e x p l a i n e d t h a t she

wherein

• m. I her b r o t h e r w e r e f r o m a c o u n t r y she d e s c r i b e d as b e i n g b e n e a t h

and taking part in those tasks

the psychic skills are developed and brought

|In . a r t h . T h e y h a d b e e n d r a w n o u t b y t h e s o u n d o f bells, b u t t h e n

into

I..mid t h e y c o u l d n ' t g e t b a c k . B e i n g b e n e a t h t h e e a r t h , t h e l a n d h a d

use . . . You can learn h o w from a book,

controlled

Mi i Hiinshine b u t w a s l i t w i t h a l i g h t m u c h l i k e t w i l i g h t .

where, even when, but you cannot turn that information

into real understanding

Most practical knowledge

There are m a n y elements o f t h i s s t o r y t h a t h a v e been repeated t i m e

without d o i n g it.

is remembered

. . . I again, o v e r h u n d r e d s o f y e a r s . D i f f e r e n t people, v a r i o u s l y k n o w n

because of

.

what we did, rather than what we saw or heard. — M a r i a n G r e e n , A Witch

I.iiries o r s i m i l a r , are said t o d w e l l " u n d e r g r o u n d . " S o m e

are

d#«cribed t o be o f a g r e e n i s h color. I t is i n t e r e s t i n g t h a t o r i g i n a l l y s u c h ..(in its w e r e i n v a r i a b l y o f h u m a n size. I n fact, e v e n

Alone

Shakespeare

• I. •. I i b e d t h e m t h a t w a y i n his e a r l i e r w o r k s . I n The Merry II uhbor

Wives of

he has A n n e Page, a g r o w n w o m a n , dress as a f a i r y a n d

•pect t o be t a k e n as one. Later, however, he w a s t o b e c o m e one of t h e i p r o m o t e r s w h o s h r a n k fairies t o b e c o m e d i m i n u t i v e c r e a t u r e s .

Spirits

T h e p o i n t h e r e is t h a t t h e r e seems t o be s o m e e v i d e n c e f o r t h e D o y o u b e l i e v e i n fairies? O r elves? G n o m e s , s p r i t e s , h o b g o b l i n s ,

• i lence o f " s p i r i t s , " for w a n t o f a better t e r m , f r o m some o t h e r

l e p r e c h a u n s , buccas, b r a g s , selkies, o r s i m i l a r ? M o s t , t h o u g h n o t a l l , Witches

believe i n a spirit realm. M a n y

c l a i m t o h a v e seen o r

e n c o u n t e r e d s p i r i t s o f o n e s o r t o r a n o t h e r . T h e n a t u r e s p i r i t s are o f t e n r e f e r r e d t o b y t h e g e n e r a l t e r m devas. I t is g e n e r a l l y that very y o u n g children, w h o

have n o t been

accepted

browbeaten

into

a c c e p t i n g t h a t s u c h t h i n g s a r e " n o t p o s s i b l e , " o f t e n see a n d s p e a k

• I Id or, p e r h a p s , p a r a l l e l u n i v e r s e . C e r t a i n l y m a n y g a r d e n e r s

say

I hey have seen n a t u r e s p i r i t s a m o n g t h e f l o w e r s a n d vegetables. I n ili.

1960s, P e t e r C a d d y f o u n d e d a c o m m u n i t y k n o w n as F i n d h o r n

nil the b a r r e n , w i n d s w e p t coast o f I n v e r n e s s , S c o t l a n d , a n d w a t c h e d it U o s s o m i n t o a r i c h , f e r t i l e p a r a d i s e w o r k e d b y fairies a n d e l v e s .

3

W h e n Peter C a d d y a n d his w i f e E i l e e n s t a r t e d t o w o r k t h e a r e a i t

w i t h spirits or devas.

u t r u l y i n h o s p i t a b l e place, w i t h s a n d y soil a n d l i t t l e , i f any, sparse

I n E n g l a n d one o f t h e e a r l i e s t r e c o r d e d cases o f a n e n c o u n t e r

l l e n e i t l i k e l i f e . B u t i n a f e w s h o r t y e a r s t h e C a d d y s , a n d some f e w

w i t h s p i r i t s w h o m i g h t be c a l l e d f a i r i e s o c c u r r e d i n t h e m i d d l e o f t h e

Others w h o j o i n e d t h e m , w e r e p r o d u c i n g h u g e v e g e t a b l e s ( f o r t y - t w o -

t w e l f t h c e n t u r y , i n t h e c o u n t y o f W e s t S u f f o l k , at a p l a c e k n o w n as

I

W o l f p i t s , a b o u t five m i l e s f r o m B u r y St. E d m u n d s . A s m a l l b o y a n d h i s sister w e r e f o u n d w a n d e r i n g t h e r e b y some v i l l a g e r s . T h e p a i r w a s d e s c r i b e d as o f n o r m a l size a n d a p p e a r a n c e , e x c e p t f o r a g r e e n i s h h u e t o t h e i r s k i n . T h e y d i d not speak unknown

to

anyone

there.

They

were

English but a taken

to the

language house

i d cabbages a n d s i x t y - p o u n d b r o c c o l i plants), b e a u t i f u l flowers,

twenty-one types o f fruit, f o r t y - t w o herbs, a n d a total o f sixty-five d i f f e r e n t vegetables. T h e focus o f t h e i r w o r k , t h e y said, w a s t h r o u g h JVC, a n d i t w a s a l w a y s a c k n o w l e d g e d

that w h a t was done

About w i t h t h e h e l p o f t h e s p i r i t s o f t h e l a n d : fairies a n d elves.

of

S i r R i c h a r d de C a l n e , at W i l k e s , a n d g i v e n f o o d a n d d r i n k . A l t h o u g h

"...

//>,•, ;/,„/,; • of I'mSbnm

l.v I ' - . . . I l l . i w l i i ' n ( L o n d o n : S o u v e n i r P r e s s . 1 9 7 5 ) .

came

40

/

The Case for Solitaries

T h e r e is p l e n t y o f e v i d e n c e f o r s u c h s p i r i t s . T h e r e is e v i d e n c e t h a t o t h e r s , besides P e t e r C a d d y , h a v e s u c c e s s f u l l y c a l l e d o n t h e m f o r h e l p w h e n n e e d e d . A s a W i t c h , y o u are n o t e x p e c t e d t o a u t o m a t i cally believe i n t h e m . . . b u t the more people y o u meet w i t h similar interests t o y o u r o w n , the better the chance t h a t y o u w i l l eventually c o m e i n t o c o n t a c t w i t h o t h e r s w h o b e l i e v e i n t h e m . D o n ' t be a s k e p tic, simply keep an open m i n d .

A L T H O U G H I N M A N Y W A Y S i t is easier t o be p e r s o n a l l y t a u g h t

by

5

a n o t h e r , w h e n i t comes t o S o l i t a r y W i t c h c r a f t i t is p o s s i b l e t o l e a r n f r o m a book. W i t h the gradual spread o f i n f o r m a t i o n o n w h a t W i t c h c r a f t r e a l l y is (as o p p o s e d t o h o w p e o p l e w e r e l e d t o b e l i e v e i t t o be, t h r o u g h c e n t u r i e s o f m i s r e p r e s e n t a t i o n ) , t h o u s a n d s o f p e o p l e h a v e r e c o g n i z e d t h a t t h i s a l t e r n a t e r e l i g i o n is t h e one t h e y

Tools

h a d been searching for — consciously or unconsciously — for m u c h o f t h e i r lives. H e r e , t h e n , a r e t h e d e t a i l s t h a t c a n t e a c h y o u a l l y o u need to k n o w to become a p r a c t i c i n g W i t c h . A n y o n e w h o is sincere i n t h e i r desire t o b e c o m e a W i t c h , w i l l h a v e n o h e s i t a t i o n i n s t u d y i n g t o b e c o m e t h e best p o s s i b l e W i t c h t h e y can become. D o n ' t let the w o r d " s t u d y " f r i g h t e n y o u . It's n o t like g o i n g back t o school, w i t h a n enforced c u r r i c u l u m a n d p e r i o d i c g r a d i n g a n d tests. T h i s is s t u d y f o r y o u r o w n e n j o y m e n t a n d f u l f i l l m e n t . Y o u set t h e t i m e scale, o r s c h e d u l e ; y o u d e c i d e w h e n y o u are r e a d y t o m o v e o n t o o t h e r t h i n g s ; y o u d e c i d e w h e n i t is t i m e t o " g r a d u a t e . " Y o u w i l l find t h a t t h e r e is s u c h p l e a s u r e i n t h i s s t u d y t h a t i t w i l l be o n g o i n g . I h a v e b e e n a W i t c h f o r o v e r f o r t y years, y e t I still read a n d research w h e n a n d w h e r e I can; I

It is an old belief that the best substances for making tools are those that have once had life in them, as opposed to artificial substances. Thus, wood or ivory is better for a wand than metal, which is more appropriate for swords or knives. Virgin parchment is better than manufactured paper for talismans, etc. And things which have been made by hand are good, because there is life in them. — Gardnerian Book of Shadows

still look for f u r t h e r i n f o r m a t i o n . L e a r n i n g o f the Craft becomes such a pleasure t h a t y o u d o n ' t ever w a n t it t o stop.

s a W i t c h y o u w i l l n e e d c e r t a i n t o o l s . Y o u w o n ' t necess a r i l y n e e d ail

t h e ones l i s t e d h e r e . Y o u

can choose,

d e c i d i n g w h a t y o u w a n t t o use a n d w h a t y o u

don't.

( C h o i c e w i l l be discussed a l o n g t h e w a y . ) I n fact, y o u c a n a c t u a l l y p r a c t i c e as a W i t c h w i t h o u t any t o o l s ! B u t t h e use o f s o m e t h i n g t a n g i b l e helps i m m e a s u r a b l y , a t least i n t h e e a r l y stages, so I Mti'inigly s u g g e s t u s i n g t h e m . T o s t a n d a n d m a n i p u l a t e a w a n d o r illiame' as an i n t e g r a l p a r t o f y o u r r i t u a l s r e a l l y b r i n g s p o w e r t o w h a t

45

44

I

Solitary

Practice

Tools

I

45

y o u d o a n d say, so I r e c o m m e n d i t . Y o u c a n a l w a y s d i s c a r d a n y tools sometime i n the future, i f y o u find y o u don't really need t h e m .

The symbolism

W i t h a l l o f t h e t o o l s u s e d i n W i t c h c r a f t , t h e v e r y best — b y w h i c h

of the athame connects

I mean the most " p o w e r f u l , " the most capable o f h o l d i n g a n d dis-

Moon, the silver blade representing

pensing e n e r g y — a r e the tools y o u make yourself. D o n ' t immediately

the black handle representing

t h i n k , " B u t I c o u l d never make a k n i f e ! " It's n o t too d i f f i c u l t really,

also a representation

a n d y o u d o n ' t necessarily

4

h a v e t o m a k e t h e whole k n i f e . T o e n d u p

the masculine

w i t h a m a g i c a l l y p o w e r f u l t o o l y o u j u s t n e e d t o h a v e put some of your

attribute

own energy into it. T h e m o r e e n e r g y y o u c a n c h a n n e l i n t o t h e t o o l , t h e

and

the new moon. It is Some

to the element

— M o n t e Plaisance, Reclaim

better, so the g r e a t e r p e r c e n t a g e o f t h e t o o l t h a t y o u m a k e , t h e better.

the full moon

of the male phallus and

aspect of nature.

the athame

it to the

thus

traditions

air . . .

the Power of the

Witch

B u t it's a case o f a n y is b e t t e r t h a n n o n e . F o r t h i s r e a s o n y o u can s i m p l y b u y a n a p p r o p r i a t e c o m m e r c i a l l y p r o d u c e d k n i f e t o use as y o u r r i t u a l t o o l . I f y o u c a r v e signs, s y m b o l s , sigils, o r j u s t y o u r i n i tials, i n t o t h e h a n d l e , y o u w i l l have p u t s o m e t h i n g o f y o u r s e l f i n t o the knife. Y o u r o w n personal energies w i l l have gone i n t o it, m a k i n g i t a v e r y d i f f e r e n t k n i f e f r o m a n y other. A l l t h e t o o l s y o u m a k e , w i l l be c o n s e c r a t e d b e f o r e y o u a c t u a l l y use t h e m i n r i t u a l , m a k i n g t h e m even Athame

m o r e special a n d m a k i n g t h e m v e r y m u c h " s a c r e d " t o o l s . T h e consec r a t i o n w i l l be d e t a i l e d at t h e e n d o f t h i s s e c t i o n .

T h e t y p e o f k n i f e y o u use is a g a i n a m a t t e r o f choice. T r a d i t i o n a l l y , n

Athame T h e m o s t c o m m o n W i c c a t o o l is a r i t u a l k n i f e c a l l e d a n a t h a m e , p r o n o u n c e d SLtham'ay.

l i o u l d be a k n i f e w i t h a s t r a i g h t , d o u b l e - e d g e d b l a d e . T h e

double-

rdgcd b l a d e is r e c o m m e n d e d because o f t h e w a y i t is u s e d i n r i t u a l

I h a v e h e a r d v a r i o u s o t h e r p r o n u n c i a t i o n s used,

some o f w h i c h are p e c u l i a r t o p a r t i c u l a r t r a d i t i o n s a n d s o m e j u s t o u t o f i g n o r a n c e . T h i s p r o n u n c i a t i o n is t h e one I r e c o m m e n d b u t i t is u p to y o u . O f course, y o u can call the knife s o m e t h i n g completely

dif-

f e r e n t i f y o u w i s h . I n t h e S a x o n t r a d i t i o n , f o r e x a m p l e , i t is t h e seax, a n o l d S a x o n w o r d f o r k n i f e . Y o u c o u l d call i t a b o d k i n , needle, s p i k e , r o w e l , b r i s t l e , t u s k , t i n e , lancet, o r a n y one o f a n u m b e r o f o l d terms. Y o u can even make u p y o u r o w n name for it. Keep i n m i n d t h a t t h i s is a t o o l r a t h e r t h a n a w e a p o n ( a d e f i n i t e d i s t i n c t i o n ) . F o r t h e sake o f t h i s b o o k , h o w e v e r , I w i l l s t i c k t o a t h a m e as i t s n a m e .

Work, w h i c h w i l l be e x p l a i n e d m o r e f u l l y . S i n c e , as I ' v e said, it's a tool a n d n o t a w e a p o n , t h e b l a d e does n o t n e e d t o be s h a r p . It's n o t Used f o r a n y a c t u a l , p h y s i c a l c u t t i n g . T h e b l a d e is u s u a l l y m e t a l (died, i r o n , brass, c o p p e r ) b u t i t c o u l d be stone ( f l i n t is a n i n t e r e s t ing c h o i c e ) , bone, w o o d , o r w h a t e v e r . T h e h a n d l e s h o u l d be o f a n a t n i il m a t e r i a l , s u c h as w o o d o r b o n e , r a t h e r t h a n p l a s t i c o r a n y t h i n g s y n t h e t i c . M a n y W i t c h e s say t h e h a n d l e s h o u l d be b l a c k o r s o m e o t h e r d a r k color. T h i s is a g o o d i d e a since a d a r k c o l o r h e l p s a b s o r b | o u r energies. T h e size o f t h e k n i f e is u p t o y o u . S o m e l i k e t o h a v e n L u g e , i m p r e s s i v e one w i t h a l o n g blade, w h i l e o t h e r s p r e f e r somet h i n g small a n d delicate. A s t o w h a t t o c a r v e o n t h e h a n d l e , t h i s a g a i n is y o u r c h o i c e . V a r -

•"Set RuektaniKi Complete Book of Witchcraft

by Raymond Buckland (St. Paul: Llewellyn, 2002).

• **'•-• W i c c a t r a d i t i o n s are v e r y specific a b o u t w h a t is o n t h e athame^

46

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Solitary

Practice

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/ 47

so i f y o u are a c o v e n m e m b e r y o u m u s t f o l l o w t h e r u l e s o f t h a t t r a -

a l w a y s possible. I f i t m u s t be c u t f r o m a l i v i n g tree, t h e n p e r m i s s i o n

d i t i o n . G a r d n e r i a n W i c c a n s , f o r e x a m p l e , use v a r i o u s s y m b o l s t a k e n

s h o u l d be a s k e d o f t h e t r e e a n d a n e x p l a n a t i o n g i v e n as t o w h a t t h e

f r o m c e r e m o n i a l m a g i c . B u t as a S o l i t a r y , t h e d e c i s i o n is y o u r s . O n e

b r a n c h w i l l be used for. Let's n o t f o r g e t t h a t w e are a l l p a r t o f n a t u r e

p o s s i b i l i t y w o u l d be t o use y o u r W i t c h n a m e

a n d t h a t p l a n t s , f l o w e r s , a n d trees a l l h a v e f e e l i n g s .

(see

chapter

13,

5

I f t h e t r e e is i n a

" M a g i c / W i t c h N a m e " section), y o u r initials, o r p e r t i n e n t astrologi-

p u b l i c p a r k , m a k e s u r e i t is legal t o c u t o f f a b r a n c h . I n o l d b o o k s o f

cal signs. Y o u m i g h t p u t y o u r n a m e ( m a g i c a l o r m u n d a n e ) o n one

magic, t h e l e n g t h o f t h e w a n d is g i v e n v a r i o u s l y as t w e n t y - o n e i n c h e s

side o f t h e h a n d l e a n d t h e signs f o r y o u r s u n s i g n , m o o n s i g n , a n d

or as e q u i v a l e n t t o t h e d i s t a n c e f r o m y o u r e l b o w t o t h e t i p o f y o u r

r i s i n g sign o n t h e o t h e r side. A s I've said, w h a t is i m p o r t a n t is s i m p l y

m i d d l e finger. T h e s e d i m e n s i o n s are a c c o r d i n g t o v a r i o u s c e r e m o n i a l

t h a t y o u d o some w o r k o n t h e t o o l t o i m b u e i t w i t h y o u r e n e r g y .

magic grimoirtv.

B u t as w i t h a l l t h i n g s f o r t h e S o l i t a r y W i t c h , it's w h a t -

ever s u i t s y o u . A g a i n , t h o u g h , p u t s o m e o f y o u r e n e r g i e s i n t o t h e w a n d , whether carving, staining, painting, decorating, or engraving it.

Wand

T h e r e is also a t o o l k n o w n as t h e P r i a p i c w a n d , w h i c h is u s e d i n

M a n y W i t c h e s — S o l i t a r i e s e s p e c i a l l y — see t h e w a n d as a n a l t e r n a -

•.nine r i t u a l s . ( S o m e S o l i t a r i e s use i t a l l t h e t i m e , as t h e i r r e g u l a r

t i y e t o t h e a t h a m e . I n covens, t h e a r r a n g e m e n t is u s u a l l y t h a t a l l t h e

w a n d . ) I t is n a m e d a f t e r t h e G r e e k f e r t i l i t y d e i t y P r i a p u s , s o n o f

W i t c h e s h a v e t h e i r o w n p e r s o n a l a t h a m e s a n d , i n a d d i t i o n , t h e r e is

D i o n y s u s a n d A p h r o d i t e . T h e " t r u e " f o r m o f t h i s is a w a n d w i t h its

one w a n d a v a i l a b l e f o r use i n r i t u a l b y t h e c o v e n leaders. B u t t h e

• n d carved to look like a phallus. O b v i o u s l y i t represents the male

w a n d a n d a t h a m e a c t u a l l y are i n t e r c h a n g e a b l e i n t e r m s o f p r o p e r -

Organ o f g e n e r a t i o n . R a t h e r t h a n a l i f e l i k e p h a l l u s , s o m e p r e f e r t o

ties a n d use, so b o t h are n o t necessary. A n d o f t h e t w o ( a n d f o r S o l i -

i ve t h e e n d i n t h e f o r m o f a p i n e c o n e , o r e v e n a t t a c h a n a c t u a l

t a r i e s e s p e c i a l l y ) , I feel t h e w a n d is t h e m o r e a p p r o p r i a t e W i t c h t o o l .

p i n e c o n e t o i t , as a s y m b o l i c p h a l l u s . T h i s is c e r t a i n l y

I f w e cast o u r m i n d s b a c k t o e a r l y f a i r y stories, w e see W i t c h e s a n d

I i . i v m g b e e n used f o r t h o u s a n d s o f y e a r s .

acceptable,

f a i r y g o d m o t h e r s w a v i n g w a n d s r a t h e r t h a n k n i v e s . F o r these reasons, t h e r i t u a l s i n t h i s b o o k w i l l be d e t a i l e d w i t h t h e W i t c h u s i n g a w a n d . I f y o u are m o r e a t t r a c t e d t o t h e a t h a m e , t h e n s i m p l y s u b s t i t u t e t h a t w h e n e v e r t h e w o r d is u s e d . T h e size, shape, a n d substance o f t h e w a n d are n o t s t r i c t . F i r s t o f a l l , t h e w o o d m a y be a n y t y p e . S o m e f a v o r r o w a n , w i l l o w , ash, o r hazel, b u t o a k , p i n e , w a l n u t , ebony, o r v i r t u a l l y a n y o t h e r w o o d , w i l l w o r k j u s t as w e l l . M a n y s i m p l y b u y a l e n g t h o f w o o d d o w e l f r o m t h e h a r d w a r e store. H o w e v e r , as w i t h a l l t h i n g s c o n n e c t e d t o t h e C r a f t , I feel a l i t t l e effort s h o u l d go i n t o t h e a c q u i r i n g a n d m a k i n g o f t h e tools. Since even those people w h o live in the m i d d l e o f a c i t y can gain access t o a p a r k , o r e v e n a t r e e - l i n e d street, t h e n i d e a l l y a w a n d

Wands

s h o u l d be c u t f r o m a tree b y t h e W i t c h w h o w i l l be u s i n g i t . I f a v o r c u t t i n g a b r a n c h f r o m a felled o r d e a d

tree b u t realize t h a t ' s not

"SPX

the Secret Power of P/anto by Peter Tompkins and Christopher Bird (New York: Harper &

, 1973) ami The Secret Life of PLmto by Brett L. Bolton (New York: Berkley, 1957).

48

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Sword

Burin

M a n y c o v e n s l i k e t o use a s w o r d t o d r a w t h e r i t u a l c i r c l e a n d f o r

Its use is s i m i l a r t o t h a t o f t h e w h i t e - h a n d l e d k n i f e . I t is u s e d f o r

i n i t i a t i o n s a n d o t h e r specific r i t u a l s . A s a S o l i t a r y , y o u w i l l p r o b a b l y

m a r k i n g s u c h t h i n g s as c a n d l e s . I t is a p o i n t e d t o o l , m u c h l i k e a n

h a v e n o c a l l t o use a s w o r d unless y o u p a r t i c u l a r l y h a n k e r f o r one. I f

ii w l . I n fact, m a n y W i t c h e s w i l l s i m p l y a d a p t a n a w l . I t is e s p e c i a l l y

y o u d o , t h e n t h e same a p p l i e s t o i t as I h a v e s a i d o f t h e a t h a m e .

useful w h e n d o i n g c a n d l e - b u r n i n g m a g i c (see c h a p t e r 14, " C a n d l e M a g i c " s e c t i o n ) . O n e w a y t o m a k e a b u r i n is t o t a k e a piece o f w o o d

White-Handled

for the h a n d l e a n d d r i v e a n a i l i n t o i t . T h e n c u t o f f t h e h e a d o f t h e

Knife

nail, a n d s h a r p e n t h e e n d o n a g r i n d i n g w h e e l . Y o u c a n c a r v e o r dec-

A w h i t e - h a n d l e d k n i f e is a n o t h e r c o m m o n c o v e n t o o l t h a t m a y o r

orate t h e h a n d l e as y o u w i s h .

m a y n o t find a h o m e w i t h a S o l i t a r y W i t c h . Y o u m a y p r e f e r a b u r i n (see f o l l o w i n g d e s c r i p t i o n ) . B a s i c a l l y , w h i l e t h e a t h a m e is t h e r i t u a l

Stall'

k n i f e , t h e w h i t e - h a n d l e d k n i f e is t h e u t i l i t a r i a n one, t h e one t h a t is u s e d f o r a c t u a l c u t t i n g . I t c a n be u s e d f o r c a r v i n g t h e signs o n t h e

A larger v e r s i o n o f t h e w a n d is t h e staff. W e ' v e a l l seen w i z a r d s w i t h

o t h e r tools, f o r m a r k i n g candles a n d o t h e r i t e m s w i t h necessary sigils

staffs ( G a n d a l f i n J . R. R. T o l k i e n ' s Lord of the Rings,

f o r r i t u a l s , a n d f o r a n y o t h e r c u t t i n g a n d s h a p i n g t h a t b e c o m e s nec-

I he staff w a s a u s e f u l d u a l - p u r p o s e i n s t r u m e n t i n t h e o l d days, w h e n

essary. I t does n o t u s u a l l y h a v e a n y t h i n g c a r v e d o n its h a n d l e a n d

It c o u l d n o t o n l y be a m a g i c a l t o o l b u t c o u l d also be a h a n d y w a l k i n g

does n o t h a v e t o h a v e a d o u b l e - e d g e d

blade.

for

example).

tick ( n o t t o m e n t i o n a u s e f u l c u d g e l f o r p r o t e c t i o n ) . T o d a y , m o s t o f

A l t h o u g h t h e a t h a m e is r e g a r d e d b y m o s t as a r i t u a l t o o l n o t used

lis d o n ' t d o t o o m u c h w a l k i n g so i t m a y n o t be so a p p e a l i n g . B u t t o

f o r a c t u a l c u t t i n g , t h e r e a r e t h o s e W i t c h e s w h o t h i n k o t h e r w i s e . To

some i t c a n r e p l a c e n o t o n l y t h e w a n d b u t also t h e s w o r d , b e i n g

t h e m , t h e m o r e t h e a t h a m e is u s e d — f o r w h a t e v e r p u r p o s e — t h e m o r e

• I I nl f o r m a r k i n g a n d c o n s e c r a t i n g a m a g i c c i r c l e . I t is a n o t h e r t o o l

o r p o w e r , i t w i l l a b s o r b f r o m its o w n e r , a n d t h e y see n o t h i n g

ilwil deserves t o be w e l l d e c o r a t e d a n d m a r k e d w i t h m a g i c a l signs

mana,

w r o n g w i t h i t s t o t a l use, e v e n f o r t h i n g s o u t s i d e t h e r i t u a l c i r c l e . I

i i " I sigils.

h a v e t o confess t h a t I see a c e r t a i n l o g i c i n t h i s a r g u m e n t . O f course, i f t h e a t h a m e is so u s e d , t h e n t h e r e w o u l d be n o n e e d f o r a w h i t e handled knife.

objects, such as ritual staffs,

wood is a tradition

handed down to

pagans from ancient

Boleen S o m e t i m e s s p e l l e d bolline

(^rafting ceremonial

i'instructing o r boline, t h i s is d i f f e r e n t f r o m t h e w h i t e -

h a n d l e d k n i f e ( t h o u g h m a n y W i t c h e s d o n ' t realize i t ) . W h e r e the w h i t e - h a n d l e d k n i f e is u s e d f o r m a r k i n g a n d c u t t i n g o t h e r t o o l s a n d

In

such an item, you are making a

tacred role in religious

ritual

history and reclaiming

and magical

its

practices.

— E l e a n o r & P h i l i p Harris,

similar, t h e b o l e e n is u s e d s t r i c t l y f o r c u t t i n g h e r b s . I t u s u a l l y has a

The Crafting

s h o r t , c u r v e d b l a d e s i m i l a r t o a sickle. N o t all W i t c h e s are h e r b a l i s t s , so not all W i t c h e s have a b o l e e n .

contemporary

wise men and women.

tool with a thousand-year

from

m.

—

& Use of Ritual

Tools

50

I

Solitary

Practice

Took

Cord/ Cmgfulum

II.

/

51

NOIIl

T h i s is a special c o r d t h a t is used f o r w o r k i n g c o r d m a g i c ( a n d can

\ I n ' H o m is a b r o o m s t i c k . T h i s has a p l a c e i n t h e h i s t o r y o f W i t c h -

also h a v e o t h e r m o r e m u n d a n e uses). I t is u s u a l l y r e d a n d n i n e feet

i t d i , b e i n g l o o k e d u p o n b y m a n y as t h e " t r a d i t i o n a l " i n s t r u m e n t o f

long. The W i t c h w i l l generally keep the c o r d b y d o u b l i n g i t over and

|h< W i t c h . B u t since w e d o n ' t a c t u a l l y f l y o n a b r o o m s t i c k , i t d o e s n ' t

t h e n w r a p p i n g i t a n d t y i n g i t a r o u n d his or her waist. Sometimes

the a p p e a l t h a t p e r h a p s i t s h o u l d . S o m e W t c h e s use a b e s o m t o

r e f e r r e d t o as a c i n g u l u m , i t c a n serve as a b e l t f o r a r o b e o r somet h i n g f r o m w h i c h t o h a n g t h e athame's s h e a t h , i f y o u use a n a t h a m e . The main t h i n g to remember

is t h a t b y b e i n g w o r n i n t h e

magic

c i r c l e a l l t h e t i m e i t does a b s o r b m u c h o f y o u r e n e r g y , m a k i n g i t t h a t

• ' • -p t h e i r m a g i c circles, r i t u a l l y c l e a n s i n g t h e c i r c l e s o f a l l n e g a l l ' ily. O t h e r s use t h e b e s o m l i k e a s t a f f a n d w i l l m a r k t h e c i r c l e w i t h it |ili

m u c h more suitable for c o r d magic w o r k .

because i t is a m a g i c a l n u m b e r .

b e i n g j u m p e d o v e r at a w e d d i n g r i t e ) . F o r m o s t W i t c h e s ,

examhow-

• i . it is a n i n t e r e s t i n g a d j u n c t b u t b y n o m e a n s m a n d a t o r y .

N i n e feet is a g o o d l e n g t h f o r a n u m b e r o f r e a s o n s , 6

11 c a n c e r t a i n l y h a v e a p l a c e i n specific i s o l a t e d r i t u a l s ( f o r

n o t least

A l s o , at t h a t l e n g t h i t c a n be v e r y

h a n d y for m a r k i n g o n the g r o u n d a magical circle o f a n y t h i n g u p to the traditional nine-foot

diameter.

If yo_

stick s o m e t h i n g i n the

\ I'ell is a n o t h e r o f t h o s e t o o l s o r i n s t r u m e n t s t h a t is u s e d b y s o m e

g r o u n d a n d t h e n loop y o u r c o r d a r o u n d i t , y o u can t h e n h o l d a stick

1

o r k n i f e at t h e e x t e n d e d t w o ends a n d w a l k a r o u n d t h e c e n t e r p o i n t ,

i " iIn- charged atmosphere of a magical ritual. Its vibrations w o r k

m a r k i n g the circle. I f y o u have l o o p e d i t at t h e h a l f w a y p o i n t o f the

like t h e o l f a c t o r y v i b r a t i o n s o f b u r n i n g incense, i n c r e a s i n g t h e e n e r g y

c o r d ' s l e n g t h , t h e c i r c l e w i l l b e e x a c t l y n i n e feet i n d i a m e t e r .

b r i n g built for magical w o r k . I f y o u decide to include a bell i n y o u r

By

s h o r t e n i n g t h e l e n g t h y o u c a n get a s m a l l e r c i r c l e .

lot b y a l l . H o w e v e r , t h e s o u n d i n g o f a b e l l c a n a d d t r e m e n d o u s l y

W o r k i n g tools, choose carefully. T h e tone a n d p u r i t y o f the s o u n d

T h e c o r d is u s u a l l y m a d e o f a soft m a t e r i a l s u c h as s i l k . I n t h e t r a -

'I a l o t . Y o u m a y l i k e s o m e t h i n g d e e p a n d g o n g l i k e o r s o m e t h i n g

d i t i o n o f m a k i n g all y o u r tools yourself, y o u can take three long

I"/-h a n d e t h e r e a l . O f c o u r s e , there's n o r e a s o n y o u s h o u l d n ' t h a v e

lengths o f cord a n d plait or b r a i d t h e m together to f o r m y o u r magi-

b o t h and utilize t w o bells.

c a l c o r d . A w o r d o f c a u t i o n i f y o u are p l a n n i n g t o d y e t h e f i n i s h e d p r o d u c t ( r e d , g r e e n , o r w h a t e v e r c o l o r y o u p r e f e r ) : i f i t does h a v e t o be d y e d , t h e n d o t h e d y e i n g first b e f o r e c u t t i n g i t t o l e n g t h . I have k n o w n m a n y W i t c h e s w h o have made beautiful cords, exactly nine feet l o n g , t h e n h a v e d y e d t h e m o n l y t o

" I w i n e (or f r u i t juice) t o toast the gods. Some W i t c h e s refer to the

y o u ' r e r e a d y t o c u t t o l e n g t h , t h e n b i n d t h e ends w i t h t h r e a d so t h e y

Unblct as a " c h a l i c e " b u t t h i s s m a c k s o f t h e E u c h a r i s t i c c u p o f C h r i s -

finished

they shrink!

\ • u p , o r g o b l e t , is essential. I n v i r t u a l l y a l l r i t e s t h e r e is a d r i n k i n g

When

won't unravel. Your

find

I - .Met

c o r d s h o u l d be c o n s e c r a t e d b e f o r e use,

j u s t as w i t h t h e o t h e r t o o l s .

t I . I 11 ily, so I t e n d t o a v o i d i t . T h e shape o f t h e g o b l e t is n o t i m p o r t a n t . It i .in be p l a i n , w i t h a h a n d l e o r t w o , o r e v e n c a n be a d r i n k i n g h o r n ' i i l i r r t h a n a c u p . I t c a n be o f m e t a l , c r y s t a l , p o t t e r y , o r a n y o t h e r m a t e r i a l . L i b a t i o n s are a l w a y s p o u r e d d u r i n g t h e r i t u a l , so a l i b a t i o n

''Three has always been regarded as magical, mainly because of the three aspects of the Goddess: Maiden, Mother, Crone. Nine, then, is especially magical since it is three times three.

I ' l l m i g h t be a n o t h e r r e q u i r e d i n s t r u m e n t . A g a i n , t h i s c a n be o f a n y shape and any material.

52 I

Tools / 55

Solitary Practice

Censer

of all, magic is/should be practiced only w h e n there is a very real

A censer, or thurible, is another essential, since incense is burned at

then, something that is done on a w h i m and so should also be care-

both religious and magical rituals. This can be a store-bought incense

lull V prepared for. A n d that preparation should include dress.

need for i t . ( M o r e on this in chapters 13 and 14, on magic.) I t is not,

burner for powdered incense, stick incense, or cone incense, or i t

I f y o u don't care for special robes, then it's all r i g h t to wear

can be something y o u make; for example, y o u can simply fill a saucer

T-shirt and jeans (my late good friend and fellow W i t c h , Scott Cun-

w i t h sand (to absorb the heat) and b u r n the incense on top o f that.

ningham, never w o r e anything but T-shirts and jeans). However,

I f y o u are really into ritual, I w o u l d recommend using the powdered

hey should not be the same T-shirt and jeans you've been wearing

incense burned on charcoal briquets and having one o f those incense

.ill day, for w o r k i n g i n the office, garage, garden, or wherever. They

burners that y o u swing on a chain — the swinging o f i t adds tremen-

Inuild be a T-shirt and pair o f jeans kept especially for ritual use. The consecrated circle, or other space, is sacred space; it is regarded

dously to any performance o f ritual. There are other tools or instruments that can be used for specific purposes but that are not generally looked upon as major, essential,

M being "between the worlds" — between this w o r l d and the next — MIKI

as such is sacred to the gods and to the W i t c h . Show some

w o r k i n g tools. A n example w o u l d be the skrying mirror, used for

spect for this space by not "contaminating" i t w i t h clothing that

divination (see chapter 15), or the mortar and pestle used i n herbal

ight well carry negativity from the mundane w o r l d . Before stepping into sacred space, Witches usually take a spiritually

preparations.

• li-ausing bath and then either dress i n ritual clothing or step naked into the sacred space. Ritual purification is common among many reli-

Dress

'ous groups. The bath should be o f comfortably warm water—neither

W h a t y o u wear as a W i t c h is important, both i n terms of y o u r clothes

nor cold—to w h i c h a handful o f sea salt has been added. (These

and any jewelry. I ' m not talking about y o u r everyday wear, and don't

s sea salt is available at many supermarkets. I f y o u can't find it

confuse ritual wear w i t h everyday wear. Unfortunately, there are those

re, t r y a health food store. I f all else fails use regular salt, but t r y to

few who, for whatever reason, feel they must wear black robes, heavy

nd sea salt i f y o u can.) This bathing can be made a ritual i n itself,

makeup, and masses o f occult jewelry everywhere they go to show

ou can light one or t w o votive candles and t u r n off electric lights.

they are Witches! These are most often people w h o have no idea

Burn some incense too, i f y o u like. The purpose o f the bath is purifi-

about true Witchcraft and w h o don't k n o w that ritual robes should

.11H iii, so y o u can add herbs or oils to it i f y o u wish. The oils that

be kept for ritual. I n contrast, there are those w h o are Witches and

ry the property o f purification include acacia, cinnamon, clove,

w h o wear their everyday clothing, such as T-shirt and jeans, even

ankincense, jasmine, lavender, m y r r h , olive, and sandalwood. The

when practicing their art, seeing no need to "dress up" at any time.

trbs o f purification include alkanet, anise, bay, benzoin, bloodroot,

Yet for ritual purposes, it's not "dressing u p " ! There are t w o

room, cedar, chamomile, fennel, hyssop, iris, lavender, lemon, lemon

aspects to Witchcraft: one is the religious side and the other is the

•rbena, parsley, peppermint, rosemary, sagebrush, thyme, turmeric,

magical side. Neither should be treated lightly. They both deserve

Brian, vervain, and yucca. You can drop some oil into the water—

respect. Perhaps it's more obvious that there should be respect

e or two (not more than three) o f the ones mentioned—or y o u can

when doing religious

|>i11 not more than three herbs in a piece o f muslin and hang the bag

rituals. Hut magic practice should lie healed with equal respect, first

in the bath water. This is a spiritual cleansing, so y o u don't have to

shown (both to the gods .mil In yourself)

54 I

Toob / 55

Solitary Practice

soap up and rinse off. J u s t relax lor a few moments i n the salted

Jewelry

water, w i t h or without oil or herbs, then get out and d r y off. The majority o f Witches wear special ritual robes. These usually are floor or ankle length w i t h long bell sleeves. They can be w i t h or w i t h o u t a hood and w i t h or w i t h o u t a cord at the waist. There are patterns readily available o r y o u can purchase such robes from a number o f sources these days. Y o u w i l l hear, and should heed, cautions about trailing long sleeves and hems around lighted candles. This should be common sense and is no reason t o reject the traditional robes. The color o f the robe is up to y o u . A l l colors plus black and w h i t e have been and are used b y Witches around the w o r l d . There's no reason w h y y o u shouldn't have more than one robe and perhaps have a different colored one for different seasons. The material of the robe, as w i t h all things connected w i t h the Craft, should be natural: cotton, wool, or silk. A v o i d polyesters and other synthetics. Robes are not the only choice. I have k n o w n many Witches w h o have been captivated by the past, or w h o are fans o f fantasy and have adopted various medieval forms o f dress. M a n y Witches (especially i n Europe) w o r k naked—what is k n o w n as "skyclad"; clad only by the sky — seeing this as the purest and simplest o f methods. Certainly any number o f paintings and illustrations o f Witches from the past show them naked. O f course, the climate i n y o u r area may govern h o w suitable that w o u l d be.

Robes have another interesting effect. They act as a

Along w i t h dress y o u might want to consider jewelry. Again, there may be a distinction between what y o u w o u l d wear i n the mundane world and what y o u might wear only when doing rituals. There are O hard and fast rules. Y o u may wear, for example, a pentagram ring 01 pendant necklace at all times. B u t y o u might feel empowered i n itual by wearing a c r o w n o f some sort, w h i c h y o u w o u l d never wear tit side the circle. W i t h covens there are certain conventions; for I . . m i pie, i n many degree-oriented traditions the H i g h Priestess, as •tider, w i l l wear a particular bracelet as a badge o f office. I f she is I lie leader o f a number o f covens, she m i g h t also wear a c r o w n . ()thcr Witches i n the group w o u l d not wear either bracelet or crown. I lowever, all are encouraged to wear a necklace, w h i c h symbolizes llw circle of rebirth. As a Solitary, y o u can please yourself. I f y o u r pleasure is to wear a crown, then wear one; i f y o u w a n t a bracelet, li.o e one! O v e r the years, the number o f Wicca supply houses and \> welers has increased and they offer a w i d e variety o f beautiful i n i/'s, bracelets, pendants, crowns, and other implements and adornments. Check out W e b sites and the many available catalogs to what is being offered. N o t only do y o u need to feel comfortable in \ our religio-magical environment, y o u also need to feel good about • H I i self, to feel "empowered." As a Solitary, y o u can do whatever DfRt suits y o u and no one—no one — can tell y o u y o u ' r e w r o n g , Invalid, unauthentic, or anything else!

very strong auto-suggestion, which has the power of keying the min d to the operation in hand. Merely to

I i i spoken about the various tools b u t any and all o f them are just

vest onese If in the robes of one's grade automatically

lool

quickens the emotional link . . . During the many

i id items. In the Temple chapter, creating y o u r sacred space w i l l be

magical operations undertaken through the years, the robes become "charged" with a certain etheric energy or "magnetism." —W

I.. Butler, 7/,e M agk-inn: Hits Training and Work

until ihey are consecrated. That act makes them sacred, mag-

dim ussed. This is the place where y o u w i l l do y o u r rituals. This also i . where y o u w i l l do y o u r consecrations, whether o f these initial tools I any luture tools, talismans, amulets, or anything else r e q u i r i n g tin >«mred cleansing treatment. A n d that is what a consecration is. It IK II i leansing ol all negativity and any and all vibrations previously

56 I

Solitary Practice

TooL) / 57

attached to the object, allowing y o u to start using it w i t h nothing but

Some Witches buy commercially produced, blank books and use

the positive energies and designs in it that y o u want there. A Chris-

Oie. Others make the book from scratch, gathering together the

tian baptism is such a consecration (and is done w i t h salted water, as is the Craft consecration). I t is a rebirth—a new beginning. This is also something that y o u w i l l be doing at the start o f any and all rit-

ets o f paper (parchmentlike paper can look really effective) and tilui mg them between handmade covers o f tooled leather or w o o d 'ned plywood. It can be a fun project and one w h i c h , in years to

uals. You w i l l be cleansing yourself o f the vibrations o f the mundane

ic, makes the book very precious to y o u .

w o r l d and making yourself pure for whatever religious and/or magical purposes y o u have in mind.

Book of Shadows Every W i t c h owns a book in w h i c h he or she keeps all the rituals, prayers, chants, spells, and notes on everything pertaining to the Craft. This is traditionally k n o w n as the "Book o f Shadows." The name dates from the time when w h a t had previously been an oral tradition was finally being recorded, but when it was necessary lor Witches to meet "in the shadows," as it were, because o f the persecutions. The tradition is that the book is w r i t t e n in the Witch's own h a n d w r i t i n g and is bound i n a black cover. Today, the cover does not have to be black, but i t is strongly recommended that y o u keep to w r i t i n g the whole thing yourself—no computer printouts or the like! As w i t h all things Wicca, there is a reason for this. Here the reason is "power." I have already discussed doing w o r k on each and every one o f y o u r tools, to put y o u r energy and power into them. It's the same thing w i t h the book. I f y o u w r i t e it yourself, y o u are concentrating on each and every letter that is w r i t t e n on the pages and, in doing so, y o u are i m b u i n g y o u r Book o f Shadows w i t h tremendous energy, w h i c h is actually d r a w n upon w h e n y o u do the rituals or w o r k the particular magic. Y o u don't have to w r i t e it in stylish Spencerian script or in one o f the so-called secret or magical alphabets. Y o u certainly can use an elegant and graceful w r i t i n g il y o u are so inclined, though I caution y o u to use something easily readable when w r i t i n g out rituals that need to be read in candlelight! Be proud o f y o u r book and make it a thing o f beauty, i l y o u can. There also may be a place for using one o f the old alphabets.

II y o u have an interest i n astrology, then y o u can keep all y o u r • 11 ological notes and reference materials i n y o u r Book o f Shadows. Similarly, il y o u r main interest is in herbs, then part of y o u r Book o f ili 11lows becomes y o u r herbological notebook. Incorporate y o u r iH't'tilt interests w i t h y o u r religious rituals and y o u r magical spells. Yum Book o f Shadows becomes a depository o f arcane wisdom. Some Witches lay the Book on the altar for the rituals but i t can I it lie u p a lot of room and, when it's lying flat, it's not easy to read limn.

(It can be very a w k w a r d bending over to read w h i l e at the

line

lime trying to raise an athame or w a n d in salute to the gods.)

I'd recommend getting, or making, some sort o f a stand, much like a ic stand. This can be placed alongside the altar, at the best height l u i reading. Hopefully y o u w i l l get to the point where y o u know all • I \ m i l rituals by heart, b u t i t still helps to have the Book there, i n i une von need to refer to i t . It's better to be able to concentrate on I • • •'" • 11 • • r e a l niliei

the

feeling into w h a t y o u are saying than to struggle to

exact wording.

M o r e

on

that

later.

58 I Solitary Practice

[My Book of Shadows] came from my teacher . . . and, no matter how many other hooks I have read over the years, I always return to it. Like the folk singer, I need to hear or read the original song and develop from that, rather than developing a modem

6

version. This way, I stay close to the tradition and maintain its themes and ideas hut am still able to incorporate my own writing. —Gail Duff, Seasons

of the Witch

Anointing Oil I include this as one o f the tools, though i t is only used occasionally. I t is used at y o u r self-dedication, or initiation, and i f y o u are doing a

Consecration of Tools For all the rhetorician's rules Teach nothing but to name his tools. -Samuel Butler (1600-1680), Hudibras, Part I, Canto I

Wiccaning. There may be other occasions where y o u w o u l d like to use i t . I n fact, some Witches anoint themselves at the start o f every ritual, w h i c h is a nice idea. Here is an old recipe for making the oil:

wo items that are not really "tools" i n themselves, but are

Take a small bottle and fill i t w i t h mint. There are many

always present on a W i t c h altar, are a dish o f water and

different types o f mint, but Catmint, Nepeta cataria, is

a dish o f salt. These are the ingredients o f consecration.

preferable. Pour in enough olive oil to cover the mint and

Salt represents life (it actually symbolizes semen, the

fill the bottle. Again there are many types o f olive oil.

•murine o f life), and has through countless ages and locations. Water,

Choose a good quality, extra-virgin olive oil. Cap the bottle

ill course, is essential to life. A l o n g w i t h these t w o items, y o u w i l l

and let i t stand i n a cool, d r y place for twenty-four hours,

B t r d to have incense b u r n i n g in order to consecrate anything.

t u r n i n g the jar upside d o w n every six hours. A t the end o f

To consecrate an item, i n the circle first place some o f the salt into

the twenty-four-hour period, carefully strain the liquid

ihi' water and mix it. As y o u do this, ask the gods to purify the salt

through a piece o f cheesecloth into a b o w l . Refill the bottle

mill water, making them the objects o f their (the gods') blessings and

w i t h fresh mint and pour i n the oil from the bowl. Again cap it, store it, and t u r n i t every six hours. Repeat this

11 uments to purify and cleanse any and all other objects on w h i c h ihi \ may be used. Y o u can do this in y o u r o w n words, out loud or in

process over at least a three-day period, using the same oil

head. Sprinkle the object (athame, wand, talisman, or what-

but refreshing the mint each time. A t the end o f that time,

• i i ) with the salted water, making sure to cover all sides and angles.

again strain it and this time bottle the liquid. This is y o u r

II \ iMt'd prefer, y o u can d i p y o u r finger into the salted water and

anointing oil.

60 I Solitary Practice then r u b it all over the object. As y o u do this, see the negativity going out o f it and being replaced by white, positive energy. H o l d the object i n the smoke o f the incense, t u r n i n g i t so that all facets gel censed, and see the positivity being sealed i n . N o w , either hold the

7

object between the palms o f y o u r hands or hold it flat to y o u r body over the heart. Concentrate y o u r thoughts on the purpose o f the item: I f i t is a w o r k i n g tool then see it as a powerful, effective tool to aid i n y o u r w o r k ; i f it's a talisman, for protection for example, then see i t as a powerful protector. Ask the gods to bless i t and help il

Temple

w o r k for and w i t h y o u . W h e n you've initially consecrated y o u r first w o r k i n g tools, wrap them i n a piece o f white linen or silk and carefully put them away until y o u are ready to start w o r k i n g w i t h them. D o not let anyone

The purpose of Temples today should he to

else handle them. These are your r i t u a l tools; they are sacred and

provide us with an artificial environment that

special.

will stimulate and strengthen spiritual abilities

^

and create favorable conditions for communication with inner intelligences. —William G. Gray, Temple Magic

j ince Wicca is a religion, its rites are held i n w h a t is flfl^l

described as "sacred space." This is actually no more than the particular area where y o u decide to do y o u r rites and rituals. I t can be as elaborate or as simple as y o u want it

i " be. I term it the "temple," even t h o u g h such a grandiose term m i , lit only be appropriate w i t h i n y o u r o w n m i n d . I n early days, when the farmer walked the fields planting his seeds and asking the n d a to b r i n g good crops, this temple was no more than the plowed furrow ot the field. Over time, it has become a sacred circle o f tooled •tones, a clearing in a forest, a dark cottage standing alone, a corner i ' l i small kitchen, a modern office cubicle. As I've said, i t is simply lh* sacred space where y o u w i l l w o r k .

Temple / 63

62 I Solitary Practice Your temple doesn't even have to be the same place every time.

Candles are placed around the circle. M o s t Wiccans place one

You may be out in the countryside, w a l k i n g along a deserted beach

each at the four "quarters": east, south, west, and north. These direc-

at the seashore, or even sitting on the floor of y o u r bedroom when

tions are associated w i t h the four elements: east —air, south —fire,

you feel the need to commune w i t h the gods; it doesn't matter. A l l are

west—water, n o r t h — earth. I f that's not enough illumination then

appropriate for the Solitary W i t c h .

don't hesitate to add more between those (and these extras can be lit

In Coven Witchcraft there has to be a consecrated circle o f certain

before any ritual actually starts, while the quarter candles are lit as

dimensions that encloses the members of the group. The altar is posi-

part o f the ritual itself). The quarter candles themselves can be white

tioned in the center and the ritual action goes on around that. Let's

or colored. You may like to use the colors associated w i t h the direc-

look at the many different ways that a Solitary may w o r k , enjoying

3ns and elements: y e l l o w to the east, red to the south, blue to the

the freedom o f w o r k i n g alone. I ' l l start w i t h w h a t might be consid-

est, and green to the n o r t h . You may prefer to use all o f one color,

ered the ideal, most elaborate setup and then go on to alternatives

with the color dependent upon the season. There may be one or t w o

that can be called upon to fit y o u r situation.

candles on the altar as well.

The space where y o u have y o u r rituals is indeed sacred; it is a spe-

I f there are reasons y o u cannot use candles, or have no inclination

cial place where y o u commune w i t h the L o r d and the Lady, the God

use them, then there is no reason w h y electric light cannot be used,

and the Goddess o f Wicca. This is the space that is "between the

you use electricity, the lights should be a l o w wattage or be dimmed

worlds." Y o u should feel completely safe there. I t is somewhere y o u

/n through a rheostat. Just as there's nothing to stop y o u doing

can go not only to worship the gods or to do magic, but just to feel

ur rites i n b r i g h t daylight, so there's nothing t o stop y o u from

safe, comforted, and secure. I feel very strongly that such space is very

living bright, blaring lights. For the vast majority o f Witches, how-

special and so is deserving o f some effort. There w i l l certainly be times

IX, low lights, quiet, and a sense o f reverence not only add to the

when it is necessary to w o r k in far from ideal circumstances, perhaps

:k of the setting but actually contribute t o the energy available, so

at short notice, but i f possible, I advise y o u t o plan ahead and do the

I majority use candles.

very best y o u can. Ideally, then, y o u w i l l w o r k in a circle. The size ol it is up to y o u . I w o u l d imagine that a circle roughly six feet in diameter would be sufficient but that will depend on the size o f the centrally

h ,1 r

placed altar, i f you have one. I t might also depend on whether or not

I in useful to have an altar in the circle. This is not a catchall for

you plan to do much dancing around the circle (see chapter 8,

Ritual).

nylhing and everything y o u w a n t to have w i t h y o u but a sacred

M o s t Witches w o r k either at night or at least in the evening hours.

e o f furniture. I t w i l l hold a candle (or t w o ) , the incense burner,

You don't have to, o f course, but it's generally acknowledged that

r athame' and/or wand, goblet and libation dish, salt and water,

the airwaves, or "vibes," are more attuned to things then. (Have you

11 a small bell. Your representations of the God and the Goddess

ever noticed, w h e n traveling by car i n the late evening, h o w it's pos-

Uo will be on the altar. I f y o u use candles to represent the deities

sible to tune in the radio to faraway stations that y o u can never get

l l i r n y o u don't really need any other candle(s) there. B u t i f you have

d u r i n g the day?) You w i l l therefore need illumination; traditionally this is candlelight.

i 'lues

or antlers/seashell, or similar, to represent the gods, then I ' d

ii i I H I I I I H ' I H I a main altar candle in the center of the altar. Place it at

64 I Solitary Practice

Temple I 65

o

a good reason for w h a t y o u choose, as y o u should for all y o u r

o

GOD

ALTAR

FIGURE

o

GODDESS

CANDLE

choices i n Witchcraft. D o n ' t just do something simply because that's the way y o u t h i n k it should be done or because "that's the way they

FIGURE LIBATION

d i d it in that movie." W i t h the altar placement, y o u might prefer to face the east because that's the direction i n w h i c h the sun rises, or y o u might prefer north because that's equated w i t h the element o f earth and y o u feel very earth-oriented (perhaps y o u r astrological sign is an earth one). I f y o u don't have a good reason now, keep i t i n mind and don't be afraid to change things a r o u n d later on. The altar doesn't have to be o f bare w o o d . M a n y Witches like to decorate i t w i t h an altar cloth or cloths (changing the colors for the

Suggested Altar Layout the rear, so y o u are not likely to knock i t over as y o u reach for other items d u r i n g the rituals. A n y incense, matches, spare candles, wine, and so on, should be

different seasons). This can make a b i g difference to the look and feel o f the altar. Some w i l l even decorate the altar cloth w i t h embroidery, paint, and so on. Also, y o u can add to the look by decorating the altar w i t h flowers, branches, and fruit that are appropriate for the different seasons.

kept either underneath or alongside the altar, depending u p o n its

Ideally y o u should have a circle o f about six feet or so in diameter,

design. A n d its design is fluid: y o u could use a cardboard box, i f nec-

w i t h an altar i n its center and candles around to indicate its area.

essary, or a coffee table. A wooden t r u n k or chest o f drawers w i l l

But suppose y o u don't have that luxury? To go to the other extreme,

do. I f y o u can do y o u r rites outdoors, then a flat rock or an old tree

suppose y o u only have a small space alongside y o u r bed? Here again

stump are ideal. I've said that the altar is a sacred piece o f furniture,

is the j o y o f the Solitary. Y o u could simply sit on the edge o f y o u r

and so it is—even i f it's also a cardboard b o x ! W h i l e it's i n use within

bed and "construct" a circle about y o u , i n y o u r m i n d . Y o u can put

the sacred space, i t is a sacred piece o f furniture. W h a t it is and how

y o u r tools on top o f a chest o f drawers or, i f there's not even a chest

it is used otherwise can be quite different.

of drawers, then again imagine the altar there. Y o u w i l l have to do

The shape is also immaterial. I favor a round altar myself, but it

almost everything in y o u r imagination, but it can be done. I t is far from

can be square, rectangular, or irregular. Its height should be one that w i l l be comfortable for y o u . I f y o u are standing before an altar that is too low and w o r k i n g w i t h the objects on it, it can really strain your

Much has been written of the details of various

back after a w h i l e ! M a n y Witches do their rites kneeling, or even

positions of ritual furniture but it is really more

sitting d o w n , while others prefer to stand, so adjust the height of

desirable for each student to experiment for himselj

y o u r altar accordingly. The orientation o f the altar also is up to y o u . M a n y Witches favor the altar facing north (in other words, as y o u stand before i t using the items on it, y o u w o u l d be facing north), while others favor east. It doesn't mallei- which but y o u should have

an dfi nd out how things work best for him. G a r e t h Knight, The Practice of Ritual

Magic

66 I Solitary Practice

Temple / 67

ideal, but it is possible. I t does take tremendous discipline, but i f y o u

I n the days o f the W i t c h persecutions, Witches w o u l d simply set

really want to be a W i t c h despite the most t r y i n g circumstances, y o u

d o w n a variety o f pots and pans on the g r o u n d , in a rough circle, to

can do it. B u t let me leave that scenario for now. I ' d like to treat the

indicate where the line was. This way, i f they were surprised by the

more complete w o r k i n g o f Witchcraft first, and later suggest modifi-

authorities, they could simply kick the pots and pans out o f the way,

cation dependent upon restrictions.

thus getting r i d o f any evidence o f a magic circle.

The circle that we have been discussing is actually the line on the

I f you're lucky enough to be having y o u r ritual outdoors, then y o u

g r o u n d showing where a great, invisible globe o f energy passes

can use something to mark the circle. This was where a coven sword

through the surface o f the earth. W h e n y o u start to construct y o u r

came in handy; the priest or priestess w o u l d w a l k around w i t h it

magic circle, y o u are actually starting to build a large globe, or egg,

stuck i n the ground and thus mark the circle. A s a Solitary, y o u can

of energy that w i l l encompass y o u and y o u r altar and tools. I t is a

use a wand, staff, broomstick, or whatever. B u t indoors, as I've i n d i -

protective shell and forms a space between the mundane w o r l d and

cated, cord, chalk, or similar is good. (A length o f cord is probably

the w o r l d o f spirit. I t is w i t h i n this shell that is "between the worlds."

best.) H a v i n g marked the size and shape o f the circle, place the altar

A l t h o u g h i t is actually more spherical i n shape, i t is generally

in its center, place the tools on it, and position the candles around the

referred to as the "Cone o f Power."

circle's line. A l l this is simply preparation, not part o f the ritual itself. Try to do y o u r rituals at a time when all is quiet and, especially, when y o u are not likely to be interrupted (this is w h y most Witches do their rituals late at n i g h t ) . L o c k the door and disconnect the

Cone or G/obe. of Power

Consecrated C/rc/e The Magic Circle and Cone of Power To start the process, y o u need to physically mark a circle on the ground. This can be done by laying d o w n a length o f cord, drawing the line w i t h chalk, making a circular trail o f sand or salt, and so on.

telephone,

Ritual

I 69

W h y are all these definitions important? So that y o u w i l l get a good sense o f the part that ritual plays i n Wicca. I t is not just a particular, and perhaps peculiar, way of doing things, i t is a very specific act.

8

Classic ritual contains what is termed legomena and dromena; that is, "things said" and "things done," and usually follows a traditional structure. I have mentioned that w i t h i n the sacred, or magic, circle y o u are between the w o r l d s . This is the separation o f w h i c h van Gennep speaks. The actions o f the ritual itself b r i n g about the tran-

Ritual

sition, for y o u w i l l be a different person after the ritual from the one you were before it. The results o f the ritual are then incorporated Into y o u r life, especially into y o u r Wicca life. M o s t effective rituals tncompass such elements as special dress, the altar and its w o r k i n g

It may seem hard to believe that the utterance of a few words or the gathering together of a few items may produce magical effects. Nevertheless, unbelievable as it may seem, that is exactly what happens when a knowledgeable magician casts a powerful spell. — Migene Gonzalez-Wippler, The Complete Book of Spell), Ceremonies e3 Magic

tools, chants, prayers, mystery dramas, song, and dance. These H< I here to a prescribed formula determined b y the purpose o f the lual, though not all elements are present i n every ritual. The very act o f a r i t u a l can give y o u a tremendous feeling o f Dwer. For this reason rites should not be m u m b l e d and h u r r i e d through. I t is a much more magical, empowering r i t u a l to speak loudly

and boldly, to move about the circle, and to use elaborate ges-

tures.

( I always recommend that my students take acting classes, i f

possible, to obtain a good "stage presence.") Kitual can be much easier and far more satisfying for the Solitary i l l i n lor the Coven W i t c h . First o f all, when i n a coven most o f the

rite, or ritual, is a combination o f speech and actions for

ritual is actually done by the coven leaders, w i t h other members

a set purpose. Scott Cunningham defined i t as " A spe-

Maying at the most only minor roles. W h e n other members are called

cific form o f movement, manipulation o f objects or series

Upon, it is easy for them to feel self-conscious or even intimidated.

o f inner processes designed to produce desired effects."

I'm the Solitary, y o u have no call to feel embarrassment, to be at all

(Wicca) H e went on to say that i n religion i t is geared toward union

1

nrivous

or sell-conscious, lor y o u have no "audience" (other than

• gods, w h o love and respect y o u ) . Y o u can shout, i f y o u feel like

w i t h the divine and that i n magic i t produces a specific state o f consciousness that allows the magician to move energy toward needed

'i

goals. Isaac Bonewits said that "the crucial point is to do things in

jfund

the proper order, in the proper way, usually as prescribed by custom

\\ here y o u might never dare to laugh out loud in a Christian church,

or tradition." (RealMagic)

• H I sing off-key, and can dance like a lunatic! This might be a

Arnold van Gennep divides ritual into three

parts: separation, transition, and incorporation. {'The Rites of Passage)

6X

Il

It

lime

to point out that the gods do have a sense o f humor.

-veil

consider telling a joke (least o l all an "off-color" one!) in

11.11,"

hi I.n

ed

surroundings, in Wicca it is recognized that humor

70 I

Solitary Practice

Ritual

/ 71

is a very important part o f life and that the gods enjoy the sound o f

"All hail, L o r d and Lady; H e m e and E p o n a ! [substitute

laughter. This is not to say that y o u can c l o w n y o u r way through the

y o u r o w n deity names i f y o u wish] I alert y o u to the

rites o f Wicca. N o . They are sacred rites and deserve respect. B u t it

building of this temple."

does mean that i f y o u mess up —saying the w r o n g words, or accidentally d r o p p i n g the anointing o i l , for instance—you can have a good laugh about it before continuing. I ' l l get into the details o f magic rituals later, when talking about magic itself. For now, let's concentrate on the religious rituals. These are constructed almost like a sandwich. They have a specific opening and closing (like the t w o slices o f bread) w i t h various "fillers" between those t w o , dependent upon the purpose o f the ritual. For the Sabbats, the fillers are seasonal celebrations. For the Esbats, they are oriented toward healing, divination, or other more mundane purposes. Let's examine the t w o "slices o f bread" first: the opening and the closing o f the ritual.

Move out, around the altar, and go to the east point o f the circle. \Modt Witched dtart their rites in the eadt (vhich u the direction in which the day ft.'df dtartd) though dome few dtart in the north. Think about it and do whatever freld right to you. There id no wrong point at which to dtart.] Take a moment there to gather yourself and to focus y o u r energies on what y o u are about to do, which is to lay the foundation o f the ritual circle. Extend your hand and point the wand at the circle marked on the ground. AH you breathe in, see and feel powerful, positive energies flowing into u from the deities. Feel them filling y o u r body w i t h their power and en moving d o w n y o u r arm and into the wand. From there, direct Oie energies, like a light force, from the end o f the wand into the line the circle. Slowly walk forward, continuing to direct this powerful energy through your body, down y o u r arm, through the wand, and

Opening the Circle (sometimes called "Erecting the Temple") The circle has been marked i n or on the g r o u n d (see chapter 7 , Temple), w i t h candles all about i t and the altar i n its center. The incense, the main altar candle (and deity candles i f y o u have them), and any extra circle candles—though not the four quarter candles — are alight at the start. Y o u r w o r k i n g tools are on the altar. Wine (or fruit juice, or similar, i f y o u don't wish to have anything alcoholic) is handy beside the altar, as is incense for topping-up the censer when necessary. [I'd duggedt also having a taper on the altar, by the main altar candle. Ad you '11 dee, this will be uded for lighting the circle candled. A taper id

• I' • • n into the circle. [You are moving clockwide, known ad deosil (pronounced il"), with your right dhoulder to the altar.] Walk all the way around "mil you arrive back where y o u started. Then y o u can relax and w i t h r*w the extended wand, t u r n i n g away from the circle and moving in li i<> stand at the altar. Lay down y o u r wand then ring the bell once. I ike up the dish o f salt. Take three good pinches o f the salt and Ihtp i h< in into the water. Replacing the dish o f salt, stir the water Itii Lwisc w i t h y o u r forefinger, and ask the gods to bless the resulti mixture. You can say something like the following but again, as Ii ill ol these rituals, feel free to use y o u r o w n words: "Through the blessings of H e m e and Epona, may the life

much more in keeping with the "feel" of the ritual than, day, a lighter or even

energies of the salt join with the life force of the water to

matched.} Y o u have taken y o u r ritual bath and are either naked or

form a sacred union that will cleanse, guard, and protect in

wearing y o u r robe or other ritual garb.

miy way I shall use it."

Ring the bell three times. Take up y o u r wand (or a t h a m £ ) , hold it high, and announce that y o u are about to start the ritual. You can

I •! • up the sacred water and again go to the east. From there,

say something like the following, but feel free to use y o u r own words:

i n wulk slowly around the circle and back to the starting point,

Ritual

72 I Solitary Practice

I

73

this time sprinkling salted water along the length o f the circle. As

Returning to the altar, r i n g the bell three times. Y o u have n o w

y o u w a l k and sprinkle, concentrate on cleansing the circle, and all

erected the magic circle. Y o u are n o w between the worlds, w i t h no

w i t h i n it, o f all negativity. Return to the altar and replace the water.

negativity able to intrude. N o w , standing before the altar, again raise y o u r w a n d and say:

Ring the bell once. Take up the censer [Here is where a swinging censer can be most apt]

" L o r d a n d L a d y ; H e m e a n d E p o n a ! I i n v i t e y o u t o j o i n me

and go to the starting point i n the east. W a l k the circle again, swing-

i n this sacred space. Please u n i t e w i t h me a n d witness

ing the censer along its line and again concentrating on removing all

these rites I p e r f o r m i n y o u r h o n o r . Be w i t h me t o guide

negativity. [If you don't have a swinging censer, then just move what incense

me a n d g u a r d me i n a l l things I d o . So M o t e I t B e ! "

burner you have along the line of the circle.] Go back to the altar and return the censer to its place. L i g h t the taper from the altar candle. W i t h i t i n one hand and y o u r w a n d i n the other, move out and around to the east and light the east candle. Standing and facing east, raise the w a n d and say:

Lower y o u r w a n d and place i t on the altar. Pour some wine into I lie goblet then raise i t i n salute, saying: " L o r d and Lady; H e m e and Epona." Pour a little o f the wine into the libation dish, from the goblet,

" I ask t h a t the Guardians o f the W a t c h t o w e r s o f the East m a y g u a r d t h i s Sacred C i r c l e a n d p r o t e c t i t f r o m a n y negative force t h a t m a y t r y t o enter." Describe a pentagram i n the air and then proceed along to the south. I n the south, light that candle, stand, and raise y o u r wand.

laying "To the gods!" then d r i n k . [After you have finished your ritual, when the circle has been closed, take the libation dish outside and pour the offering to the gods onto the ground, again •.n/11/,/ "To the gods." If you are not able to get out of doors (perhaps you live i n ii high-rue apartment building), then you can pour the libation on a potted

Repeat the call, calling upon the "Watchtowers o f the South," and

lit or into a window box. As a very last resort, pour it down the sink but even

describe the pentagram. Then on to the west and then the north. A l

n say "To the

each point, light the candle and make the call. A n d at each direction,

The circle has n o w been cast and y o u may proceed w i t h the

after you've called, describe a pentagram in the air w i t h y o u r wand.

gods."]

III In" ol the occasion, w h i c h might be w o r k i n g magic, doing heali n g , giving thanks, asking a boon, or celebrating a Sabbat. I ' l l look at

/ /

• II " I these later. Y o u w i l l eventually finish the occasion w i t h Closing i < in Ic, which I w i l l deal w i t h now. Here I might mention that i n the above ritual, when calling upon four watchtowers, some Witches w i l l say something like: "Spirits I iln

I'.isi,

iiuple,

attend!" or will even call upon specific elementals (for

Sylphs, Salamanders, Undines, and Gnomes) and demand

• f t lliey guard the circle. There are two points here that I feel are ' i l i \ . ' I consideration. The first is that nothing and no one should be ' i n itttend or should be demanded to do anything. There should only Describing a Pentagram

In in invitation extended. A n d second, most certainly any elementals,

74 I Solitary Practice

Ritual

or any spirits of any kind, should not be conjured or their presence demanded. You could well end up w i t h something y o u can't get r i d of!

I 75

Moving In and Out of a Consecrated Circle There may be times, while the circle is cast, that y o u need to momentarily move out o f it and then return. Perhaps y o u left some object

Closing the Circle

ou need outside; perhaps y o u just need to go to the bathroom. D o n ' t

A t the end o f the ritual, w h e n y o u have done all y o u wish to do, y o u can't just stop and w a l k away. Y o u have to officially close the circle, being sure to thank the gods for attending and witnessing w h a t you've been doing. Some Witches speak o f "releasing" the deities at the end o f the ritual. This suggests that they have been bound there, w h i c h is nonsense. T h a n k i n g them for their attendance is sufficient. Standing before the altar and facing the east (or whichever direction you've decided is the main one), r i n g the bell three times then

reak the circle unless y o u really have to, b u t i f y o u do have to, here's h o w y o u do it. Stand at the inside edge o f the circle and extend y o u r w a n d (or nli.one) across the line o f the d r a w n circle. I n effect i t is c u t t i n g d m nigh the consecrations. Put it through low down, near the ground, d n n bring it up, over, and d o w n again, as though y o u were literally • iiiting

o u t , through this doorway. Unless y o u are just grabbing something Mild

raise y o u r w a n d and say:

a doorway in the side o f the globe or cone. Y o u can then step

coming immediately back inside, y o u need to close this doorway

behind y o u . Turn and, again w i t h y o u r w a n d or athame, "draw" a

"Hail, H e m e and E p o n a ; mighty ones! T h i s Circle is now

IM to reconnect the line o f the circle y o u cut through. I n fact, there

brought to an end. I thank y o u for attending and for

mi' three circles i n one there: remember,you consecrated the circle by

witnessing these rites. A s we came together in peace and

h u t walking around w i t h the wand, then w i t h the salted water, and

love, so let us leave i n peace and love. M e r r y did we meet.

tally w i t h the censer. So move y o u r w a n d back and forth to recon-

M e r r y may we part. A n d merry may we meet again. So

: l t h e three lines, in effect. N o w y o u may move away and the circle

Mote It Be!"

• iled behind y o u . W h e n y o u return, y o u must do the same thing,

Kiss y o u r wand, or the blade o f y o u r athame, then extinguish the candles on the altar. {Some Witches will not blow out a candle; believing that it must be snuffed out. There is really no valid (magical or

III.I o pening it from the outside, then passing through, then t u r n i n g •Hid

If. you should "seal" it, as a sort o f extra patch over where i t had

spiritual)

reason why you should not blow it out if you feel like it. Personally, I use an antique candlesnuffer, but do what you want.] Cross to the east point and extend y o u r arm outward, thrusting the w a n d t h r o u g h the (invisible) w a l l o f the circle. The circle is now opened and y o u can extin-

closing it again w i t h the three lines. N o w that y o u are back

I H I I I opened. You do this by simply facing the line o f the circle and, " I i y o u r wand, describing a pentagram, as was done at each o f the linn quarter candles when the circle was first cast. N o w the circle is ffiiiiiMecrated and all is as it should be. Although it is all right to leave the circle like this i f y o u have to,

guish the other candles and generally move around and clean up. 11

I to break it any more than absolutely necessary.

is not necessary to "deconsecrate" the circle, to undo it, to dance around widdershins (counterclockwise), or anything like that. The announcement has been made, the gods have been thanked and dismissed, and the "bubble" has been burst, so the ritual circle is n o more . . . until next time.

I INUI e

IN

h has

been a part of ritual for millennia. F r o m earliest times,

/• has been an integral part of religious w o r s h i p a n d of magical

76 I Solitary Practice

Ritual I 77

practice. In many ways, the dance was considered a prayer, a spell, or an invocation. Throughout the world, humankind has always celebrated life and celebrated communion with deity in dance. Its origins can probably be traced to early humans mimicking the stalking and slaying of game, as part of a hunting magic ritual. Dance was even a part of Christian worship up until the seventeenth century, especially in Spain. In 1282, at Inverkeithing in Scotland, the village priest was admonished (but not punished) for leading his parishioners in a dance about a phallic symbol, as part of the Easter celebrations. According to Pennethorne Hughes (Witchcraft), dancing still occurs in the Church of Abyssinia. It should be no surprise, therefore, that dancing should have been an integral part of a religion so full of life as is Witchcraft. Leaping dances astride pitchforks, poles, and broomsticks were a part of fertility rites to promote the growth of crops, and were also a big part of Witches' Sabbat celebrations.

in one spot or it can be progressing around the circle. It can be as simple as just running, skipping, or hopping around the circle. As with the rest of ritual, there is no need for embarrassment or for feeling self-conscious, since the Solitary has no one to please but him or herself. I encourage all Solitaries to incorporate dance into their rituals as much as possible. It makes the rituals enjoyable and makes them come alive.

Many surviving examples of old Pagan dances can be found today, with May Day celebrations for example, and also in Morris dancing. The "dibbling" of sticks into the ground, as part of some of the Morris dances, ties in with the planting of seeds, while the clashing of sticks and waving of handkerchiefs were intended to disperse negative spirits. In many of the Morris dances, the dancers leap high in the air in much the same way that the Pagans and Witches of old leapt high as part of imitative magic, when showing the crops how high to grow. Dancing is one of the ways for Witches to raise the power required to work magic, as I ' l l discuss in the chapters on magic. By moving rhythmically, clapping or slapping the body, perhaps also chanting, a state of ekstasu is brought on, leading to directing the raised power to bring about the end sought. In Voodoo there is a similar ekstasis achieved through dancing, which is done to the rhythmic beating ol the drums; the ensuing ecstasy leading to the entry of the loa, the Voodoo deities. A Solitary Witch can employ dancing whenever he or she feels like it. It doesn't have to be any formalized style of dance; it can be simple or intricate, just as the Witch feels moved. It can be standing

Music Witches seem to love music, especially homemade music. At Wiccan festivals around the country you can see and hear individuals and groups, with drums, pipes (such as flutes, penny whistles, and recorders), dulcimers, and guitars, happily making their own music to and of the gods. Hand drums of many different types are very popular. Those who have no instruments but feel sufficiently moved, will bang sticks together, hit anything that produces a sound, and even clap hands or beat thighs to produce a rhythmic sound. These are the sounds of music —using the word in its broadest sense—that every Solitary Witch can produce in his or her circle: stamping on the ground; slapping hands on thighs; and beating a tambourine. Let the spirit move you and incorporate such excitement into your rituals. For both your dancing and your singing, you can use recorded music i f you wish. It seems that the majority of Witches prefer live music, however crudely produced, but there is certainly nothing wrong with using a tape recorder, stereo, C D player, or similar, i f that is your desire. There are wonderful recordings of appropriate and inspiring music, such as Carl Orff's Carmina hurana (an orchestral and choral rendition of pagan-inspired poems of the goliards of the twelfth and thirteenth centuries). Or your tastes may go to more modern music. Favorites with many Witches tre the recordings by Enya and Loreena McKennitt. It doesn't matter what it is as long as it fits with your personal feelings of communion with deity.

78 I Solitary Practice

Song As with dance, so with song. You don't have to just speak everything in the rites; you can sing some or even all of the ritual. You can add songs wherever you feel inclined. Make up your own tunes or use ones you know. It will add a whole new dimension to the rituals. And as a Solitary, it doesn't matter whether or not you can carry a tune! I f you use recorded music, then you can sing to that. There are a number of Wicca-oriented songs that have been written and are generally available (some of them available on tape or CD). In my book Wicca For Life (Citadel, 2001) I include two possible songs—with words, music, and guitar chords —for each one of the eight Sabbats. I similarly include a variety of songs in my Buckland d Complete Book of Witchcraft (Llewellyn, 2002). Many other books on the Craft include songs as well, t/*

9 First Step Initiation is equivalent to a basic change in existential conditions; the novice emerges from his ordeal endowed with a totally different being from that which he possessed before his initiation; he has become another. — Mircea Eliade, Riled and Symbols of Initiation

he first step is becoming a Witch. If you were joining an established coven of Witches then this would be your initiation. Just as there are many different denominations _J of Ch ristianity, for example, so are there many different forms, or "traditions," of Wicca. In modern times, the first such was that established by Gerald Gardner; it became known as Gardnerian Wicca. Today there are a tremendous number of different traditions, including Celtic, Welsh, Faerie, Saxon, Alexandrian, Druidic, Scottish, and so on (not to mention innumerable groups that describe themselves as "eclectic"). All worship the same deities (though use dil'lerent names to relate to them) and celebrate the same festivals, but the makeup of the rituals is different. Also different is the form >>l initiation. Some traditions have degree systems with graduated

H

79

80 I Solitary Practice

First Step / 81

forms of advancement; others do not. Anyone initiated into Gardnerian, for example, would not be accepted as a Welsh Witch, and vice versa. Unfortunately, there is a lot of rivalry between some of the traditions, with claims to being the most ancient, most "legitimate," most "authentic," and so on. Such claims are all spurious — and pointless. I f you wanted to become a member of any one particular tradition, then you would have to track down a coven of that type and persuade them to accept you into their group. The joy of a Solitary Witch is that he or she does not have to be beholden to anyone or any group. You can initiate yourself and practice right away. However, you will not then be automatically accepted into any coven or tradition, not without going through their specific initiation and acknowledging their set of rules. Yet there should be no reason you'd want to be accepted into any coven, since you would be a fully fledged, totally authentic Witch by your own self-initiation. And here is where some of the extremely petty squabbling can come into modern-day Wicca. Many Coven Witches will claim that there can be no such thing as a Solitary Witch. Ignore such ramblings! As I have already pointed out, the Solitary Witch is actually much older, and therefore much more "authentic," than the Coven Witch. Apart from that, since you are doing your own "thing," it really doesn't matter in the least what anyone else thinks about i t !

(with a brief pause between each set). Take up the anointing oil and dip your index finger into it. Draw a cross inside a circle on your forehead, in the position of the Third Eye (between the eyebrows). Then draw a pentagram, with the point upward, over your heart. Touch the oil to your genitals, right breast, left breast, genitals, in this way describing a triangle. Replace the oil on the altar and pick up your wand. (If you do not yet have a wand, you may use your index finger in its place.) Hold it high in salute. Say:

Initiation is, in effect, a rebirth. It is starting life anew, one of the reasons for taking a new name. In fact, I'd suggest you settle on a Witch name for yourself before you do this self-dedication. Read what I say about choosing a name and do this before proceeding (see chapter 13, "Magic/Witch Name" section). The ritual should be done in private, with no onlookers. I strongly recommend that you do it skyclad, or naked, going along with the idea of being reborn.

Tke B eginning: Initiation, or Self-Dedication Open the circle in the usual way. Have a small dish of anointing oil on the altar. Ring the bell nine times in all, in three sets of three

"God and Goddess; Lord and Lady. I am here a simple seeker of knowledge, a lover of life. I here dedicate myself to you and to your service. You are the ones I have chosen to serve. I do this of my own free will, with no pressure from any other. Guard me and guide me in all that I do, for all that I do is in love of you and of all life. Help me live my life with harm to none. Help me acknowledge the depth and beauty of all life, animal, vegetable, and mineral. The animals, birds, fish, reptiles, and all living things are my brothers and sisters. The trees of the forest, the plants, flowers, herbs, and all growing things are my brothers and sisters. The rocks, soil, sand, the rivers, lakes, seas, all waters of the earth, and all that is of the earth, are my brothers and sisters. Make me one with this family. Let me guard them and work for them as they all work for me. "Lord and Lady, from this day forth I accept and will ever abide by the Wiccan Rede: 'An it harm none, do what thou wilt.' I pledge myself to you, the gods. I will always protect you as you do me. I will defend you against those who speak ill of you. You are my life and I am yours. So Mote It Be." Lower your wand and ring the bell three times. Take up the goblet of wine and raise it. Say: "To the gods!"

82 I Solitary Practice

First Step / 83

Pour a little into the libation dish (your offering to the gods)

finally come home to the Craft, of having finally become one of the members of the Old Religion.

saying: "As this wine drains from the cup, so let the blood drain from my body should I ever do anything to harm the gods, or those in kinship with their love. So Mote It Be!" Drink to the gods. (You do not have to drain the cup! You can always pour more into the libation dish.) Replace the goblet and raise both hands high in salute. Say: "As a sign of my being born again into the life of Wiccacraft, I here take upon myself a new name, by which I shall always be known within the Sacred Circle, which is the place between the worlds. Henceforth I shall be known as (Your Witch name) So Mote It Be!" Lower your arms and ring the bell three times. Now hold the wand over the altar and say: "Now I consecrate this, the true tool of a Solitary Witch. It has all the powers of an athame. I here consecrate it, so that it may be properly used within this Circle and in the service of the gods." Sprinkle some of the water on the wand then hold it in the smoke of the incense. "I cleanse and consecrate this, my magical wand, that it may serve me as I serve the Lord and the Lady. May it be my strength and my love and may it never be used in anger nor to harm anyone or anything. So Mote It Be!" Draw a pentagram in the air with it, then kiss the wand and lower it. You may now sit and meditate on what the Craft means to you. At this time, you may receive some indication from the gods that you are indeed in touch with them — some sight, sound, or inner feeling. Whether you do or not, relax and enjoy the knowledge of having

If you feel like singing or dancing, or celebrating in any other appropriate way, now is a good time to do it. Now should follow the ritual of Cakes and Wine, but I will give the details of that below. The final step is always the Closing of the Circle. Note that nowhere in the self-dedication does the initiate repudiate his or her previous religion. There are no words against any other faith. Should you, at any future date, decide that Wicca is not the right religion for you after all, you are free to leave and either return to your previous faith or continue seeking elsewhere. Note, also, that there's no longer an oath of secrecy taken. In times of persecution, it's obvious that an oath of secrecy served a useful purpose. It also served a purpose in the very early days of paganism, long before the arrival of Christianity. This oath of secrecy is still a part of some modern-day Wicca initiations (Gardnerian Wicca, for example. Although it may no longer be necessary, it remains as part of that tradition's heritage). I don't include such an oath in the material in this book. If you feel strongly that you would like one, by all means add your own. As in all the rituals I offer, it's actually far better that you use your own words and speak "from the heart." You can study the rituals as I've presented them, and get a good sense of them, then use the words that come to you at the time. This way you are not attached to a piece of paper or book. But do be sure you have a good understanding of what you are saying and doing, and when, so that you can perform the ritual without having to concentrate on the words and hence lose the "feel" of the rite itself.

Esbats / 85

10 E stats The talk they had with the Shining Ones was about the glory of the place; who told them that the beauty and glory of it was inexpressible. — John Bunyan, The Pilgrim'*) Progress

sbat is the name given to the regular working of a Witch, as opposed to the big seasonal celebrations known as Sabhats. The word Esbat comes from the French s'esbat•

tre, meaning "to amuse oneself." However, the Esbat is a

serious occasion for it involves worship of the God and the Goddess, though that worship is joyous. You should have an Esbat at least once a month, at the full moon. You can certainly have one more often than that—on a regular weekly or bi-weekly basis, or as the need/desire arises — but it shouldn't be less than once a month.

Format The format of the Esbat is to start, as with all Wicca rituals, with the Opening of the Circle. This establishes your sacred space for the

Esbat. At this, as you've seen, the gods are invited to attend and witness the rites. Once the circle has been cast and the gods invited in, then it is customary to give a prayer of thanks for the blessings you have and to ask for what aid you feel you need. This can be done silently or out loud. I f it is a full or new moon, then that rite is now performed (see "Full Moon" section). It is followed by the Cakes and Wine ceremony (see description that follows), which is a thanking of the gods for the necessities of life. I f you then want to do any magic, divination, or healing, this is the time to do it. (During the Cakes and Wine, which is a relaxing time, you can run through, in your mind, exactly what you plan to do.) When you have done the magic, then relax for a moment before closing the circle. I'll here give a suggested Esbat ritual, and mark the separate parts where necessary. Feel free to change this to suit yourself.

Esbat Rite The circle has been cast and you are back at the altar. You may continue standing, may kneel, or even sit i f you prefer. With wand raised, say: "Lord and Lady; God and Goddess; Heme and Epona. I am here to share my love and my thoughts, thanks, and desires with you. I am here to reaffirm my feelings for the gods and for the Craft. Be with me always, in everything I do, both in and out of this Sacred Circle." Lower the wand and spend a few minutes silently (or out loud, in your own words) thanking the gods for all that they have done for you. This is a very real "count your blessings" time and don't hesitate to give thanks, knowing that there are many people who are far worse off than you are. At the very least, thank the gods for bringing you to the Craft and for making you one of the family of Witchcralt. When you have spent some time giving thanks, ring the bell I hive limes and say:

86 I Solitary Practice "'An it harm none, do what thou wilt.' Thus runs the Witch's Rede. May I always remember that whatever I would do, and whatever I would ask of the gods, let it be done with harm to no one, not even myself." Now is the time to ask for favors that you feel you need. Always keep in mind that the gods help those who help themselves. This being the case, don't ask the gods for some miracle and expect to have it happen right away! Ask for what you want and then continue to work toward that goal yourself. You will probably find that the goal is achieved very much more easily than you might have hoped. But, as with magic, there will be no flash and bang as you wave your magic wand. Ring the bell three times. I f this is a full moon, or a new moon, then do that rite here (see "Full Moon" section). I f it is not a special moon, then go straight into the Cakes and Wine rite that follows.

Cakes and Wine Also known as "Cakes and Ale," this is the thanksgiving part of every Wicca ritual. Make sure that there is wine (or ale or juice) in the goblet. On the altar, or on the ground beside it, there should be a small plate with a cake or cakes on it (cookies will do just as well). Many Witches make their own, often in the shapes of moons, stars, cats, and so on, sometimes utilizing Hallowe'en cookie cutters. I give a special Wicca cake recipe in the sidebar, if you want to try making your own. Raise your wand in salute and say: "May I ever be aware of all that I owe to the gods. Now is the time for me to give thanks for all they provide that sustains me." Take up the plate of cakes and lay it in the center of the altar, beside the goblet. Slowly dip the tip of your wand into the goblet, touching the surface of the wine. As you do so, say:

Esbatd / 87 "In just such a fashion as this does male join with female, for the happiness of both. Let the fruits of union promote life. Let all be fruitful and let wealth be spread amongst all. As the wand is the male, so the cup is the female. Conjoined they bring blessedness." Touch the wine-dipped tip of the wand to the cake(s) and say: "Here is the food of the gods, which sustains all life. May it be blessed. May all people be able to partake of it freely. Let there be enough for all, and let those who have plenty share with those who have little. So Mote It Be." Lay aside the wand. Take up the goblet, pour a libation to the gods \Reinember to day "To the god<>'\ then drink from the goblet. Put it down and take up a cake. Break off a small piece and drop it ["7J> the god
Full Moon I )o your utmost to perform this ritual either on the night of the full mc ion, or at the least on one of the three nights leading up to it. This rite is also known as "Drawing Down the Moon," since you are

Esbats I 89

88 I Solitary Practice

The cakes we use we make ourselves from scratch. They are oat cakes and we start by grinding oat groats to make into flour. This we do in a stone-wheel hand grinder, though it can be done in a small electric coffee grinder. For about half a dozen people we would use 4 ounces of flour. To this add '/z teaspoon of baking powder, Vs teaspoon of salt, 1 egg, and about a teaspoon of butter or oil. Mix and add water until it is a smooth texture, not too watery, if you want sweetened cakes then also add sweetener to taste, and you can also add small pieces of fruit such as diced apple, if you wish. Preheat a cast iron pan—you can use cast iron muffin tins if you like— lightly greased. Preheat the oven to 410°F.

Pour the

batter in to the pan and place in the oven for 30 minutes. Good served hot or cold. —Ray and Tara ana

invoking the Goddess and asking her to descend into you. Incidentally, it doesn't matter whether you are female or male, you can still draw down the Goddess into you. As stated earlier, the Opening of the Circle is done, then thanks are given and prayers offered to ask for what is needed. Then, i f it's the appropriate time of the month, the Full Moon rite is done. The bell is rung seven times. Stand at the altar with your leel together and your arms crossed on your chest. Say: "Goddess of the Moon; my Lady Epona! You have been known by many different names in many different lands

and times, yet do you remain constant. You give your light at the darkest of times, smiling down upon us and watching over us. I ask you now, as Queen of all Witchcrafts, to come down and join with me, blending your voice with mine, as I say: [Stand with your legs roughly shoulder-width apart, and raise your arms upward and outward, to welcome the Goddess energy. You should learn the following to say at this time. But don't be surprised if the Goddess herself manifests here and takes over your voice. You may suddenly find yourself saying words you hadn 't even thought about. Don't be alarmed. This is the Goddess herself making her presence felt. Try to remember what it is that she says through you. If she does not come into you (it won't always happen and for some peopU it never happens), simply say these written words and feel yourself blending with the Lady and speaking for her.} "1 am she who watches over all, whether they be awake or asleep. I am the Mother of all Life. It gives me great pleasure that you should pay me homage at the full of the moon. Let my worship always be within your heart. Behold! All acts of love and pleasure are my rituals, therefore let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you. I f you seek me, know that your seeking and yearning avail you not unless you know the mystery—that if you cannot find what you seek within you, you will never find it without. For behold! I have been with you from the beginning and I am that which is attained at the end of desire. "Know that, together with my Lord, I weave the web of life for everyone. I am at the beginning and at the end of life and of time. I am Maiden; Mother; Crone. Wherever you may be, if you need me then call upon me and I will be there. I live deep within you; I am Life and I am Love. Be true to me and I will always be true to you. Harm none and love all life. So Mote It Be."

90 I Solitary Practice Lower your arms and spend a few moments digesting what has been said. When you are ready, ring the bell three times and proceed with the Cakes and Wine rite (see previous section).

Dark Moon or New Moon As with the Full Moon rite, do your utmost to perform this ritual either on the very night of the new moon, or at the least on one of the three nights leading up to it. As stated above, the Opening of the Circle is done, then thanks are given and prayers offered to ask for what is needed. Then, if it's the appropriate time of the month, the Dark Moon rite is done. The bell is rung seven times. Stand at the altar with your feet together, your arms crossed on your chest, and your head bowed. Say: "At the darkest time of night there is a turning point. From darkness to light; from death to life; a journey completed; a new journey begun." Slowly raise your head, stand with feet shoulder-width apart, and slowly raise your arms up and outward. Say: "Behold! The Lady of Darkness; mother; grandmother. Hail to the Crone! Old yet young. Mother darksome and divine." Pause and be prepared for the Goddess to speak through you, as at the Full Moon rite. But if she does not, then say: "As the wheel turns, we see birth, death, and rebirth. Know, from this, that every end is a beginning. Maiden; Mother; Crone . . . I am all these and more. Whenever you have need of anything, call upon me and I will be there. I abide within you, even at the darkest of times. When there seems no single spark to warm you or to

light the darkness, when all seems blackest of all, then know that I am here, watching and waiting to grow with you in love and in strength. I am she who is at the beginning and at the end of time. Harm none and love all hfe. So Mote It Be."

ceed with the Cakes and Wine rite.

^

Rites of Passage / 93

^X^ccaningf

Rites of Passage The characteristics of this event [initiation] are marked by an expansion of the mind to include an awareness of higher levels of consciousness. — Chic Cicero and Sandra Tabatha Cicero, Self-Initiation into the Golden Dawn Tradition

s a Solitary Witch, you will generally be doing your rituals alone. But being a Witch means that you are a priest or priestess of the Old Religion. As a priest or priestess, you could be called upon to perform a rite of Wiccaning, Handfasting, Handparting, or Crossing Over (these are the equivalents of baptism, marriage, divorce, and death). On such occasions, the only change to your regular circle-forming is to enlarge the size of the sacred space to encompass everyone concerned. Treat the occasion as though you were inviting guests into your home, which is really what you are doing. Aim to make them comfortable but do

As soon as possible after a birth, Witches will dedicate the child to the gods. At this ritual, the parents of the child announce to the Lord and the Lady that they will raise their child to honor the old gods. It is not making the child a Witch. Whether or not the child becomes a Witch is up to that child him or herself, at a later date, when able to make such a decision. At that later time, the child will either go through a coven initiation or, as a Solitary, will do a self-dedication (see chapter 9, "The Beginning" section). For now, though, there is the Wiccaning. This would be done at any Esbat rite. It may be done as a rite in itself, in which case the circle is cast and the Wiccaning is performed followed by Cakes and Wine and Closing of the Circle. If the Wiccaning is done as part of an Esbat, it is performed just prior to the Cakes and Ale.

Open the circle in the usual way. Have a small dish of anointing oil on the altar. The parents stand just inside the circle, to the east, holding the child. [If it is a single parent, that parent will speak both parts. I designate your part, as Solitary Priest/ess, by "SP."] When you have finished casting the circle, take the dish of salted water and go to the parents. Dip your fingers into the water and mark a pentagram on the forehead of each of them (not the child), kiss them, and say "Blessed Be." This will serve as a cleansing in lieu of the bath that you have taken. Return to the altar. The bell is rung three times. Turn to face the parents and child and raise your wand in salute. SP:

The parents give the name by which the child will be known when in the Sacred Circle, until such time as it chooses its own name. BP:

things your way! Let's look first at Wiccaning, which is the equivalent of baptism. It is naming a child and dedicating it to the gods.

92

"All hail, and welcome to parents and child!" (Lower your wand and ask:) "What is the name of this child?"

"I welcome you [Name of child] and greet you with much love." (to the parents) "Do you wish your child to join in worship of the Lord and the Lady?"

94 I Solitary Practice PARENTS:

"We do, for without knowledge of the gods of old, no

life is complete." SP:

Rites of Passage I 95 ALL:

"So Mote It Be!"

SP:

" I charge you both, in the names of the Lord and of the Lady, to take this child by the hand and to lead her along the winding road of life. Teach her the ways of the Craft, but tell her also of other religions and their beliefs, that when the time comes she may make a reasoned decision. Tell her the tales of the Craft of old, of the Burning Times and the times in hiding. Tell her of our many lives, both here and hereafter. Teach her to love all life. To live in harmony with all nature and all things. Teach her of the Lord and the Lady, of love and happiness. Teach her the Wiccan Rede."

"Well said! May you be doubly welcome. Now, present your child to the Four Quarters."

Parents turn outward, at the east, and raise the baby in their arms to the gods. PARENTS:

"Here do we present [Name of child] as a child of the

Old Religion, to be accepted by the Lord and the Lady. So Mote It Be." They move around to the south and repeat the presentation, then to the west and north. They return to the east and turn back in to face the altar. SP:

"All this we swear to do, for the child and for the family of the Craft."

PARENTS:

"Now bring the child before the altar."

Parents move around to stand alongside the Solitary Priest/ess,

SP:

" I bid welcome to [Name of child]."

facing the altar. SP rings the bell seven times then dips fingers in the

ALL:

"Welcome!"

anointing oil and draws a cross within a circle on the baby's forehead and a pentagram on the chest, over the heart. SP:

Then shall follow the ceremony of Cakes and Wine.

"Lord and Lady, we ask that you bless this child. Watch over her (or him), guarding and guiding her throughout life. When the time is right, bring her to this Sacred Circle once again, to dedicate herself anew to the gods on her own behalf."

FATHER: "May the Lady and the Lord smile down upon [Name of child] always." MOTHER: "May they guard her and guide her along the path of life." FATHER:

"May they help her see that which is right and discard

that which is wrong." "And may they bring her at last, of her own desire, to this our Old Religion family."

MOTHER:

Handiastirigf Handfasting is the Wiccan marriage ceremony. Witches may or may not wish to go through a legal marriage ceremony. I f they do, it will be before a Justice of the Peace, or appropriate local official, or it may be at a Unitarian-Universalist church with a ceremony of the couple's own devising. But what really matters to them is the ritual of I landfasting performed in the Sacred Circle. I f the Solitary Priest/ess performing the ritual holds the requisite ministerial credentials, then that ceremony is sufficient for all things. But i f not, then there should be a legal ceremony at some time in addition to the one in the Circle, il I lie couple sees fit. The dress of the couple depends upon their tradition. Some wear white robes, some go skyclad, some will wear traditional cowan

96 I Solitary Practice dress, such as a white wedding gown for the bride and a white tuxedo for the groom. Wicca Handlisting rituals vary considerably, depending upon the tradition of the Wit-cans involved. Here is a typical one which could be used by an officiating Solitary.

Rites of Passage / 97 B R I D E AND GROOM: "We do."

SP (to bride): "What do you bring with you to this marriage?" love myself, honoring and respecting him in all things.

This ritual should be performed in the waxing cycle of the moon. The circle and the altar are suitably decorated with flowers. Additional to the regular tools on the altar is a dish of anointing oil and a three-foot length of red silk ribbon and, i f the couple wishes to exchange rings, the marriage rings. The wine goblet is full. The Opening of the Circle is performed in the usual way, with bride standing in the east and groom standing in the west. After casting the circle, the Solitary Priest/ess goes first to the bride, and then to

I will always support him in everything he does and join with him in love and praise of the gods in whom we believe. I will defend his life before my own. May the gods give me the strength to keep these my vows." SP (togroom): "What do you bring with you to this marriage?" "I bring love and respect. I love [Name of bride] as I love myself, honoring and respecting her in all things. I will always support her in everything she does and join with her in love and praise of the gods in whom we believe. I will defend her life before my own. May the gods give me the strength to keep these my vows."

GROOM:

the groom, and anoints each of them with oil, drawing the cross within the circle on the forehead and pentagram over the heart, saying: SP:

"Here I do consecrate you in the names of the Lord and the Lady. Be here in peace and love, with honor to all life."

SP returns to the altar and rings the bell three times. Bride and

SP:

groom move forward to stand at the altar, facing the SP. SP:

"Welcome, and doubly welcome, to you who come to this sacred place to be joined in the time-honored Hand fasting rite." (to pride) "What is your desire?"

BRIDE: "To be made one with my soul mate [Name of groom], in the eyes of the gods and of my brothers and sisters of the Craft."

"I bring love and respect. I love [Name of groom] as I

BRIDE:

"Lord and Lady, here stand two of your folk. Witness now that which they have to declare."

SP rings the bell seven times. Bride and groom face each other. They grip right hand to right hand and left hand to left hand. SP binds the hands together with the red ribbon then holds the censer under their hands, censing them. SP then waves the wand both over and under the tied hands. BRIDE AND GROOM:

"We come into this Sacred Circle of our

own free will, to join together as one in the eyes of the

SP (togroom): "What is your desire?"

Ancient Ones. We are no longer two individuals but are

GROOM: "To be made one with my soul mate [Name of bride], in

now two halves of one whole. Each of us is incomplete

SP:

the eyes of the gods and of my brothers and sisters of the

without the other. Be with us in all things, dear Lord and

Craft."

Lady, and help us cleave together throughout this life and

"Do you both wish this in the names of the Lord and the

beyond. All this we ask in your names. So Mote It Be!"

Lady, God and Goddess of the Craft?"

ALL:

"So Mote It Be!"

Rites of Passage I 99

98 I Solitary Practice SP unties the hands, gives the bride the groom's ring and the groom the bride's ring. Bride and groom put the rings on each other's fingers. They then hold hands. SP:

ALL:

"As the grass of the fields and the trees of the woods bend together under the pressures of the storm, so too must you both bend when the wind blows strong. But know that as quickly as the storm comes, so equally quickly may it leave. Yet will you both stand, strong in each other s strength. As you give love, so will you receive love. As you give strength, so will you receive strength. Together you are one; apart you are nothing. Know that no two people can be exactly alike. No more can any two people fit together, perfect in every way, no matter how hard they may try. There will be times when it will seem hard to give and to love. But see then your reflection as in a woodland pool: when the image you see looks sad and angered, then is the time for you to smile and to love (for it is not fire that puts out fire). I n return will the image in the pool smile and love. So do you change anger for love and tears for joy. It is no weakness to admit a wrong; more is it a strength and a sign of learning. Ever love, help, and respect each other and then know truly that you are one in the eyes of the gods. So Mote It Be!" "So Mote It Be!"

Bride and groom kiss each other, then SP. Then follows the Cakes and Wine rite followed by celebrations and the Closing of the Circle. There are many variations on the Handfasting rite. I f the ritual can be performed out in the open, with plenty of space, then it is not unusual to have a small fire burning at the east entrance and for the couple to leap over the fire at some point. This was an ancient fertility action enacted at fire festivals in many areas across Europe and elsewhere. Similarly, a besom, or broomstick, might be laid down tor the couple to jump over, for promoting fertility.

Handpartingf However much love exists at the start of a relationship, there can be no guarantee that it will last forever. I n today's society it seems to be not uncommon for married couples to split and go their separate ways. Although not encouraging marriage vows to be taken lightly, Witchcraft allows for this, believing that no one should be forced to stay bound together if that magic tie of love has gone. It is thought to be far better to make the break and go separate ways, perhaps in that way being able to find love and happiness again with someone else. To this end, the Wicca rite of Handparting is performed to give an official seal to the separation. The couple should meet together with the Solitary Priest or Priestess to decide upon a fair division of property, plus provision for the support of any children of the marriage. Everything should be put into writing and be signed by both partners. Neither should be coerced into signing what he or she does not believe to be fair. The Circle is cast in the usual way, as at the start of an Esbat or any other ritual. Husband and wife stand with the Solitary Priest/ess at the altar. The written agreement is present on the altar. A length of red ribbon also lies on the altar. The bell is rung three times. SP:

"What matter is it that brings you both before the gods, in this our Sacred Circle?"

HUSBAND:

"I desire to be Handparted from [Name of wife]."

WIFE: " I desire to be Handparted from [Name of husband]." SP:

"Do you both desire this of your own free will?"

HUSBAND AND W I F E : "We do."

SP:

"Has a settlement been reached between you, regarding the division of your property [if appropriate:} and the care for your children?"

HUSBAND AND W I F E :

"It has."

100

I

Rites of Passage / 101

Solitary Practice

SP takes up the document, examines it, shows it to the husband and

ALL:

wife, then returns it to the altar.

The bell is rung seven times. The couple kiss one another then kiss the SP.

SP:

"You are both certain that this is the step you wish to

"So Mote It Be!"

take?" HUSBAND AND W I F E : "We

SP:

are."

"Then let us proceed. But be mindful, both of you, that you stand here in this Sacred Circle in the presence of the Mighty Ones."

SP rings the bell three times. Husband and wife join right hand to right hand and left hand to left hand. SP loosely loops the red ribbon around their hands. The couple repeat the following line by line after the Solitary Priest/ess: SP:

"Together repeat after me: 'I, [Name], do hereby most freely dissolve my partnership with [Name of spouse]. I do so in all honesty and sincerity, before the Lord and the Lady as my witnesses. No longer are we as one. Now we are two individuals free to go our separate ways. We release all ties, rights, and obligations to one another, yet we will ever retain respect for one another as we respect and love all our fellow Wiccans. So be it!'"

SP pulls the ribbon away and the couple release their hands. SP:

"Handpart!"

The couple remove their wedding rings, it they have them, and give them to the Priest/ess, who sprinkles and censes them. SP:

"I here cleanse these rings, in the names of the Lord and the Lady."

The rings are returned to the individuals to do with as they may. SP:

"Now you are Handparted. Let everyone know that you are so. Go your separate ways in peace and love. Let there be no bitterness between you. Go in the ways of the Craft, as brother and sister. So Mote It Be."

The Cakes and Wine rite follows, as does the Closing of the Circle.

Crossing Over Witches have many different names for the death ritual: "Crossing Over," "Crossing the Bridge," "Remembrance," "Into the Shadows," "Summerland Journey," and more. With our belief in reincarnation, and knowing that all lives have been planned from before birth, Witches are probably better prepared for death than most people. However, it can still be devastating to experience the death of a loved one, someone who was especially close to you. It's not so much that we are sorry for the person who dies; after all, they are experiencing a type of "graduation." No, we are sorry for ourselves, that we have been deprived of that person's energy, love, and companionship. This rite may be performed by the Solitary Witch at any of the other rituals or as a rite in itself, preceded by Opening the Circle and followed by Cakes and Wine. I f done with another ritual, it should be done just before Cakes and Wine. There should be an extra white candle standing unlit in the center of the altar. Flowers may be arranged around it. Ring the bell thirteen times, then say: "I toll the bell of remembrance, rung today for [Name of deceased], who has moved on across the bridge to the Summerland. That [Name of deceased] is not here today, in body, is my loss and truly saddens me. Yet although I sorrow I also rejoice, for she/he has left this plane to move on toward the next lifetime. She/he has completed the life work that had been planned and now moves forward, through the light, to that which lies ahead."

102 I Solitary Practice Light the central candle on the altar. Touching the wand to it, say: "Here I send my love and my energies to help you pass across the bridge, into the light and into the arms of the Lord and the Lady. May your spirit burn as brightly as does this candle flame. You have touched many hearts in your time here and I, and others, will miss you.

12

Blessed be!" I f there is anything you wish to say to the deceased, or about the deceased, now is the time to do so. I f it is only "I love you," or "I'll miss you," or whatever, it may be said to yourself or out loud (out

Sabbats

loud would probably be better). Reminisce about the deceased, preferably remembering the good times, the laughter, and the jokes. Send love to the one who has gone and then, if you've been sitting or kneeling, rise. I f you feel so inclined, dance deosil around the circle. You may chant the name of the one gone, or may simply chant "I love you." Ring the bell seven times, then take your wand and point it at a spot behind the altar, imagining the deceased standing there smiling at you. I n fact, he or she may appear. Concentrate on sending love and joy, projecting your feelings along the line of your wand. When you feel satisfied, say: "I wish you all the love and happiness I may. I will always remember you with love. You are always welcome at my Circles. Do not forget me. We will meet again. So Mote It Be." Then follow with the Cakes and Wine, followed by Closing the Circle,

[Note: Tbu ritual may aUo be done for an animal, on the death of a pet.]

he main celebrations of the Witch year are known as the Sabbats. Gail Duff (Seasons of the Witch, 2003) suggests that the word Sabbat comes from the Greek jabatu, meaning "to rest." There are eight of these celebrations. The four major ones — also known as the "cross-quarter days"—are Samhain (pronounced Sow-in), Imbolc (Im-'olk), Beltane, and Lughnasadh (Loo-n'duh). They fall on November Eve, February Eve, May Eve, and August Eve respectively. The four minor celebrations fall on the Summer Solstice (also known as Litha), the Winter Solstice (Yule), the Spring Equinox (Ojtara), and the Autumn Equinox (Mabon). The date for the Summer Solstice is approximately June 21 (it will change slightly each year, dependent upon the calendar). The Winter Solstice is approximately December 21, the Spring Equinox approximately March 21, and the Autumnal Equinox approximately September 21. The solstices mark the longest day/shortest night (Summer) and the shortest day/longest night (Winter), while the equinoxes mark the time when the day and night are of equal length. The eight festivals are roughly six weeks apart. It used to be that the celebrations of these Sabbats, by the early pagan population, went on for anywhere from three days and nights to seven days and nights, culminating on the dates mentioned above. Today, most Witches just celebrate on the one day.

itn

104 I Solitary Practice

Sabbat) I 105 but the four major (and oldest) festivals are more agricultural in their associations, tying in to the land, crops, and animals.

*wx*o The Wheel of the Witches' Year

To early humankind the year was first divided into two parts: summer and winter. Although it was possible to grow food in the summer, it was necessary to hunt for animals for food in the winter. The God, as a god of hunting, predominated during the winter months and the Goddess, as a goddess of fertility for the crops, predominated in the summer. The changes occurred at Samhain (November Eve) and Beltane (May Eve). Later in the development of humankind, it was learned how to store the crops from the summer to last through the winter, so success in hunting became less important and the Goddess predominated throughout the whole year, though with the God by her side. To mark the halfway point through each of the halves of the year, Imbolc (February Eve) and Lughnasadh (August Eve) came into being. The word Imbolc means "in milk" and is associated with the lactating of sheep and other domestic animals at that time. The word Lughnasadh means "married to Lugh (the sun god)." Like most of the festival names, these are of Celtic origin. T h e equinox and solslice celebrations lie in w i l h the progress of (he sun through the year,

As a Solitary Witch, feel free to celebrate the Sabbats in any way that appeals to you. You can feast, sing, dance, act out a solitary play (very traditional for all of the Sabbats), compose a special poem or song, plant a tree, or whatever. Many Witches tie in their celebration with the theme of the time of year, looking to the old myths and folklore for inspiration; for example, at Yule the Goddess gives birth to a son, who is the God and the sun. At Imbolc the Goddess is recovering while the young God is growing and learning of his power. At Ostara the God grows to maturity while the Goddess awakes from her sleep. Beltane marks the God's full emergence into manhood and his desire for the Goddess, who becomes pregnant by him. At midsummer (Litha), the fertility of the Goddess is at its peak. Lughnasadh sees the God losing his power and starting toward death, while the Goddess feels the child within her, who will become the new God. At Mabon the God prepares to depart for the darkness of death and what lies beyond, while the Goddess acknowledges the weakening of the sun. Samhain shows the Goddess preparing for the birth she will give at Yule and the God says his farewell. For full, detailed explanations, stories, and myths associated with each of the Sabbats, I highly recommend Eight SabbaU for Witcho by Janet and Stewart Farrar (Hale, London 1981). The Sabbat was a time for celebration, therefore magic was not usually done at these times (unless there was some emergency — for example, healing was needed), so save this for the Esbats. However, divination was often a part of the rites; these turning points seeming to be an appropriate time to look and see what the future might hold. Below I give suggested rituals for each of the Sabbats. Work with them as they are or use them as inspiration for your own versions. You do not have to do the same thing year after year either; it is fine to compose new rituals each year or whenever you feel the need or desire. I'll say again, the Sabbats were a time for celebration, so use them to celebrate not only the turning of the wheel of the year, but also life itself and what it means to you.

106 I Solitary Practice

SabbaM I 107

In Natural Home magazine (May/June 2003), Carol Venolia wrote an article on celebrating the seasons. In it she told how ritualist L. Bachu celebrated Samhain by setting a table with candles and pictures of loved ones, even going to the trouble of laying out a meal of apples, chocolate, whole-grain bread, and wine for them. David Rousseau, a Canadian architect, said that he would sit with friends around a fire at the winter solstice, tossing into the fire pieces of paper on which had been written anything they considered "bad news." Each would first read their "bad news" then everyone would chant "Bad news!" as it was thrown into the fire. This is very similar to the ritual we give here (see below). Another architect, Marcia Mikesh, marked each equinox and solstice by eating only foods she had grown on her own land. There are many such simple rituals that can be made up and performed to draw us closer to nature and to an awareness of life. Make up some of your own and work them into the following rituals.

only a short step to carving a face on such a lantern so that it could better represent the departed spirit traveling along.

Samhain Samhain is the turning point of the year; it is the Celtic New Year's Eve, sometimes referred to as the Feast of the Dead, Feast of Apples, or Ancestor Night. When the new religion, Christianity, adopted this festival — as was done with so many of the old pagan celebrations — they aligned it with their own festival known as All Saints, All Souls, or All Hallows. The eve of it, which is when pagans and Witches would actually do their celebrating, was A l l Hallow's Evening. This became shortened to Hallow's Eve or Hallowe'en. Witches call it Ancestor Night because this is the time — between the end of the old year and the start of the new—when it is felt that the veil between this world and the next is very thin and therefore it's much easier to contact the spirits of your dead loved ones. Indeed, this was how the jack-o'-lantern originated. When traveling to the Sabbat site, Witches would believe that the spirits of their dead traveled with them. To light their way, the Witches would carry lanterns, often made out of hollowed-oul turnips or pumpkins with a candle inside. It was then

The focus of Samhain is honoring the dead, along with winter preparations and divination. It is a time for getting rid of the things you don't want to have to take with you through the winter. In the old days, even the herds and flocks would be thinned, so there would be meat on hand through the winter and so there wouldn't be unnecessarily large numbers of animals to have to feed in the hard months to come. So keep this culling of unnecessary things in your mind when you compose your own ritual. Take a piece of paper and write on it all the things you would like to clear out of your life. You can list habits you would like to break, projects you want to finish, and medical condition(s) you want to alleviate. This is also a time for divination — for peering through the crack in time — thanks to the agencies of the crone aspect of the Goddess.

The circle and the altar are decorated with things appropriate to the season: small pumpkins, branches, flowers (possibly marigolds and/or chrysanthemums), nuts, apples or other fruit, and so on. Candles, both on the altar and around the circle, can be white or orange. In addition to the usual altar tools, have a small dish (a miniature cauldron would be ideal) and the piece of paper listing those things you want to get rid of. Also on the altar have photos of any ancestors, now dead, who are special to you. I f you wish, you may have tarot cards or a crystal ball (depending upon your own favorite form of divination) sitting on the ground beside the altar. The Opening the Circle ritual is done. I f it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Heme and Epona! I stand today at the Crack of Time; at the division between the old year and the new. Through this crack may pass those I have known and loved in the past,

108 I Solitary Practice who have gone on to the Summerland. I greet their return and share my love with them as they share with me. I know that this Samhain time is special for such meeting, though it is not unique. At this time, I also give thanks to the crone aspect of the Lady and her gifts of future sight. To the Lord I pledge my love and support as he embarks upon his journey through the dark half of the year."

Sabbatd / 109

Winter/Yule Yule (from the Norse Jul, meaning "wheel") has the shortest day and longest night of the year. I t is the turning point in the dark half of the year, going from the waxing to the waning year. Yule is a time to celebrate the return of the sun and the rebirth of the God. I t is a time to think about your hopes for the coming year, and your plans and aspirations.

Lower your wand and take up the photos of your deceased loved ones. Spend some time thinking of them. You can speak to them as though they are present (which they are and you may even actually see them). Give them your love and let them know they are not forgotten. Ring the bell three times. Now turn to your wish to rid yourself of unnecessary "baggage." Take up the list you have made and study it. As you read each item, think about it and realize how much happier you are going to be without it. Know that, with the act you are about to perform, you will free yourself of these problems. Now take the paper, light it from the altar candle, and hold it over the dish. Let it burn, its ashes falling into the dish. As it burns, picture the items listed on the paper falling away from you, leaving you and your body. Feel the weight of these things lifting from your shoulders. As the last of the paper burns, say "Thank You" to the gods. Ring the bell three times. Now is a good time to do some divination, if you wish. Whatever is your particular favorite should be indulged in. Look to the future and see what you can reveal; see what the coming year has in store for you in the way of opportunities. Remember that nothing is set in stone (see chapter 15, Divination), and that what you may see is only an indication of how things may go, depending upon many different factors. When you have finished, ring the bell three times. Now, i f you wish, you may sing and/or dance about the circle. Enjoy the feeling of change. End by sitting (or kneeling or standing) and, in your own words, thank the gods for all they have given you in the past year. Feel free to ask for what you would like in the coming year. Do the Cakes and Wine rite and end with Closing the Circle.

The circle and the altar are decorated with things appropriate to the season: ivy, mistletoe, holly, pine boughs, bay, and rosemary. Candles, both on the altar and around the circle, can be green, red, or purple. In addition to the usual altar tools, have an extra (unlit) red candle (dee note below). The Opening the Circle ritual is done. I f it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Heme and Epona! The Sun Lord dies yet also he lives! At this time, when the Sun is at its lowest point, I send forth my energies to the Lord to bring him life and to send him on his way toward our Lady, who waits at the entrance to springtime. This is the time for the Goddess to give birth to her Son-Lover, destined to imbue her and thus return the light. Hail, Lady! Queen of the Heavens and of the Night. Bring to us the Child of Promise!" Light the extra red candle from the altar candle. Sit, kneel, or stand and meditate on the passage of the God through the dark half of the year. See him at this turning point, reborn and starting on the waxing passage through to the spring. Give thanks to the gods for what you have and for the hopes and promises that lie before you. When you have finished, ring the bell three times.

110 I Solitary Practice Now, if you wish, you may sing and/or dance about the circle. Enjoy the feeling of change. End hy sitting (or kneeling or standing) and, in your own words, thank the gods for all they have given you in the past. Do the Cakes and Wine rite and end with Closing the Circle. [Note: If you are lucky enough to be able to have your circU outdoors, then indtead of the extra candle on the altar, have a dmall fire ready for lighting in the north quarter of the circle and ignite that rather than lighting the extra candle. In dancing around the circU, you can jump over the fire ad you circumambulate. ]

Imbolc Imbolc, or Oimelc, is basically an early spring festival. It is a time to prepare for the new season; it is a time of new opportunities. This was the occasion for the old Feast of Torches. At sunset people would light lamps or candles in every room of the house, honoring the sun's rebirth. In some Scandinavian countries, a maiden is chosen to wear a crown made of thirteen candles. Many Wiccan celebrations focus on the goddess Bride (pronounced "breed") for, despite falling within the "dark half" of the year, Imbolc is actually a very Goddess-oriented Sabbat. Bride is associated with poetry, so this would be a good Sabbat at which to read (or even to do the actual

Sabbatd / /// The circle and the altar are decorated with things appropriate to the season: small evergreen branches, bay sprigs, holly, nuts, fruit, and so on. Candles, both on the altar and around the circle, can be white or yellow. In addition to the usual altar tools, have an extra white (unlit) candle on the altar {deeNote). On the ground beside the altar have a corn dolly or (if you haven't made one) a Priapic wand (dee chapter 5, TooLJ). You may also have a crystal ball or deck of tarot cards there. The Opening the Circle ritual is done. If it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Heme and Epona! Winter draws to its end and releases its hold on the land. Torches blaze and light shines forth to welcome the progress of our God. As winter goes out of one door, so spring comes in at the next. Farewell to death and bright greetings to life; farewell to the old and greetings to the new. The wheel turns and, as it does, we move ever forward." Ring the bell three times. Light the white candle from the altar candle, saying: "And welcome anew to the young God, who grows and embraces us all."

writing in the circle and then read) a poem. The last sheaf of the previous year's harvested wheat traditionally is kept to be used as the seed for the new harvest. From this sheaf, a doll was often made, known variously as a corn dolly, harvest

If you have a corn doll then place it on the altar (if not, then the phallic wand. If you have both, lay the phallic wand on top of the corn doll. If you have neither, use your regular wand) with the words:

mother, or sheaf mother. In Gaelic it was the brtdeog, or "biddy."

"Welcome, Lady Bride; Lady of Light; Three-in-One

Quite often this doll would be dressed in women's clothing and laid

Goddess of us all. Young Goddess of New Beginnings."

in a small bed known as the Bride bed. Symbolic corn dollies were also made, weaving and braiding the cornstalks into traditional patterns, forming squares, crosses, and similar. If you feel so inclined, a good project would be to make a corn dolly.

If you have written a poem, then recite it now. (If you feel inspired, write one now and then recite it.) When you have finished, ring the bell three times.

112 I Solitary Practice I f you wish, you may now sing and/or dance about the circle. End by sitting (or kneeling or standing) and, in your own words, thank the gods for all they have given you in the past. I f you wish to do some divination, now would be a good time to do it. Do the Cakes and Wine rite and end with Closing the Circle.

[Note: If you are lucky enough to be able to have your circU outdoors, then instead of the extra candle on the altar, have a omall fire ready for lighting in the north quarter of the circle and ignite that rather than lighting the extra candle. In dancing around the circle, you can jump over the fire ad you circumambulate. ]

Springf/Ostara Spring is a sign that winter is truly over. Light is conquering darkness, though here they are of equal length. Ostara (also spelled (Estra, CEstara, Eostre, and Eostra) was the Anglo-Saxon goddess of spring. When the Christians borrowed this part of paganism they renamed it Easter. The Easter egg and Easter rabbit come from the fact that Ostara was a fertility goddess, with eggs and rabbits (or hares) symbols of fertility. Her name was probably a variant of Astarte, Ishtar, and Aset. Another symbol of the spring goddess is the snake, the shedding of whose skin is a strong symbol of rebirth and an ancient symbol of new life coming out of old. The circle and the altar are decorated with things appropriate to the season: evergreen branches, wild flowers, pussy willow, daffodils, primroses, celandines, and so on. Candles, both on the altar and

Sabbatd / 113 "Hail to the Mighty Ones; the Lord and the Lady; Heme and Epona! Welcome to Herne and Epona and welcome to the spring. Now is the time to sow the seeds of my future. To know that the seed is in the ground, and will be developing and growing through the coming weeks and months, fills me with joy in the knowledge that my hopes and dreams will eventually be bursting forth in full bloom. Lord and Lady, receive this seed I offer and nurture it, bringing it to its full potential. So Mote It Be." Sit, kneel, or stand and contemplate for a few moments those things that you would like to see come to fruition in the near future. Spend some time deciding what is most important and how that development of what you desire might affect others around you. Be sure that nothing you bring about for yourself will have a negative impact on anyone else. Then take the bowl of earth and, with the tip of your wand, make a small space in the center, pushing down to make a hole. Then take the seeds you have and hold them in your hands, cupped between the palms. Concentrate your energies into the seeds. Ask (silently or out loud, in your own words) the gods to bless them and to see that they prosper. Then drop the seeds into the hole and, with the fingers of your dominant hand, close the earth over them. Hold up the bowl over the altar and say: "Here are the seeds I have planted in the womb of the Lady. Let them develop and grow to full maturity. May Herne and Epona join with me in watching over them and guiding them to prosper, as my own plans may prosper. So Mote It Be."

around the circle, can be white, green, or orange. In addition to the usual altar tools, have a small bowl filled with earth and a number of seeds of some kind. The Opening the Circle ritual is done. I f it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say:

Ring the bell three times. Now, if you wish, you may sing and/or dance about the circle. End by sitting (or kneeling or standing) and, in your own words, thank the gods for all they have given you in the past. Do the Cakes and Wine rite and end with Closing the Circle.

114 I Solitary Practice

Beltane Beltane (spelled variously Bealtaine, Bhealtyainn, Bealtuinn, and similar) is opposite Samhain, as one ol the main turning points of the year. The Irish Gaelic pronunciation is "by^Z-tinnuh" but most Witches just pronounce it as written: "Bell-tain." The festival is probably named after the Celtic sun god Bel, known as "the Bright One." As the main shift of season in the Celtic calendar, it is especially at this time that the focus turns from the God to the Goddess, who will be predominant through the summer months. Traditionally, two bale fires were lit and cattle and other livestock were driven through between the fires, to consecrate them, protect them from disease, and to give them the sun god's blessing. Couples would often take hands and, together, jump over the fires for fertility and good luck. This was the time when the maypole was erected. The themes of the festival were sexual love, fertility, birth, and creativity, the maypole being a phallic symbol. It was a time known for joy and festivity. Phillip Stubbs, the Puritan, said of it: Against May, Whitsunday, or other time, olde men and wives, run gadding over-night to the woods, groves, hills and mountains, where they spend all night in pleasant pastimes; and in the morning they return, bringing with them birch and branches of trees, to deck their assemblies withal. . . . But the chiefest jewel they bring from thence is their May-Pole, which they have bring home with great veneration. . . . They have twentie or fortie yoke of oxen, every oxe having a sweet nose-gay of flowers placed on the tip of his homes, and these oxen drawe home this May-Pole (this stinking Ydol, rather), which is covered all over with floures and hearbs, bound round about with strings, from the top to the bottome, and sometime painted with variable coulours, with two or three hundred men, women and children following it with great devotion. And this being reared up . . . then fall they to daunce about it,

Sabbatd I 115 like as the heathen people did at the dedication of the Idols, wereof this is a perfect pattern, or rather the thing itself. I have heard it credibly reported (and that viva voce) by men of great gravitie and reputation, that of forty, threescore, or a hundred maides going to the wood over-night, there have scarcely the third of them returned home againe undefiled. (Anatomie of Abiued, 1583) This is somewhat echoed by Rudyard Kipling's words (which have been adopted by many modern Wiccans as their "May Eve Chant"):

Oh, do not tell the priests or our rites For they would call it sin; But we will he in the woods all night A-conjurin' summer in! Janet and Stewart Farrar, in Eight Sabbatd for Witched, mention that "Bealtaine for ordinary people was a festival of unashamed human sexuality and fertility. Maypole, nuts, and 'the gown of green' were frank symbols of penis, testicles, and the covering of a woman by a man. Dancing around the maypole, hunting for nuts in the woods, 'greenwood marriages,' and staying up all night to watch the May sun rise were unequivocal activities, which is why the Puritans suppressed them with such pious horror." As a Solitary, you would probably have difficulty erecting a maypole and dancing around it to plait the ribbons in the traditional manner. But that doesn't matter; you can still celebrate Beltain. Dance and song are a big part of the celebrations so don't hesitate to indulge in both. The sexual union of the God and the Goddess, which was such an important part of this celebration, can be echoed through self-gratification (be you male or female) if you wish, integrating it as part of your ritual (an appropriate point, see below, would be where you say: "Now is the time for the seed to be spilled that fertility may spread throughout the earth"). If you can hold your ritual outdoors, then a balefire burning in the east is a great idea.

Sabbatd / 117

116 I Solitary Practice

has been closed and you can move outside its limits more freely. I f

And I bring you good news, By word of mouth,

you have to be indoors, then many Solitary (and Coven) Witches

For women, cattle, and corn;

will burn a Sterno or a large candle inside a small cauldron, or sim-

Now is the sun come up from the south With oak and ash and thorn."

You can even jump over it as part ol your dancing, after the circle

ilar, in the east quarter of the circle, so that it may be jumped over when dancing around inside the circle. The circle and the altar are decorated with things appropriate to the season: seasonal flowers, nuts, apples or other fruit, and so on. Candles, both on the altar and around the circle, can be white, green, or yellow. In addition to the usual altar tools, have a small cauldron, or other suitable container, in the east quarter (inside the circle) containing a large candle. A can of Sterno also will do. This should be lit before you start to open the circle. The Opening the Circle ritual is done. I f it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Herne and Eponal The end of the dark half of the year is at hand. All hail to our Lord! Welcome to our Lady! This is a time for joy and for sharing. The richness of the soil accepted the seed; now is the time for the seed to be spilled that fertility may spread throughout the earth. I celebrate the planting of abundance, the turning of the Wheel. Farewell to the darkness and greetings to the light. Lord and Lady become Lady and Lord, as the Wheel turns." Ring the bell three times. You may now dance around the circle, jumping over the "bale fire" in the east as you go. I f you wish, you may sing the May Eve chant: "Oh, do not tell the priests of our rites For they would call it sin; But we will be in the woods all night A-conjuring summer in.

When you have finished, return to the altar and ring the bell three times. Take up the wand, hold it high, and say: "Love is the spark of life. It is always there, if I will but see it. I need not seek far for love is within me; it is that inner spark of all that I do. The light of love burns without flicker; it is a steady flame. Love is the beginning and the end of all things. So Mote It Be." I f you wish, you may again sing and/or dance around the circle. Enjoy the feeling of change. End by sitting (or kneeling or standing) and, in your own words, thank the gods for all they have given you. Do the Cakes and Wine rite and end with Closing the Circle.

Midsummer/Litha Midsummer has the longest day of the year. The old Roman name for this time of year was Litha. The sun is at its highest point in the sky, with the God strong and virile. The fertility of the Goddess is at its peak. She is pregnant with the young god and pregnant with the harvest. Here, then, is a balance of fire and water. Here, also, is the turning point where we are about to enter the waning of the year which, eventually, will lead to winter. The circle and the altar are decorated with things appropriate to the season: summer flowers, heather, oak branches, fruit, and so on. Candles, both on the altar and around the circle, can be white, orange, or yellow. In addition to the usual tools on the altar there is a red (unlit) candle. Also, have a cauldron or other container filled with water standing in the south.

Sabbatd / 119

118 I Solittuy Practice The Opening the Circle ritual is done. I f it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Herne and Epona! The Sun shines down from on high, giving its light and life to everything and everyone on earth. Its power and joy enter into the Lady, who is the earth itself, filling her with the new life that is soon to burst forth; the life that will descend into the corn and into the plants and the trees. This is a life that is blessed; that is sacred; that is of the Lady and the Lord." Light the red candle from the altar candle and hold it high. Keeping it aloft, walk out to the east and then walk slowly around the circle, letting the light from the candle, representing the God, illumine the circle. As you walk, say the following three times: "Here shines the light and the love of the God, bringing strength and joy to all." Return to the altar and set down the candle beside the altar candle. Ring the bell three times. Go out to the circle and walk around to the south. Standing beside the cauldron of water, stand with your feet shoulder-width apart and raise both hands upward and outward. Say: "Here is the bounty of the Lady; she who, by her love, sanctifies and purifies." Lower your arms and kneel beside the bowl of water. D i p your fingers into it and sprinkle yourself with the water saying the following three times: "Blessings from the Great Mother." Return to the altar. Take up the wand and hold it high. Say: "At this festival of Litha I see the sun, my Lord, move on his course. I feel him enter into the Lady and, through her, descend into the fields and the crops. I sense the new life that flows through the Goddess."

Lower your wand and spend a moment thinking of the blessings you enjoy and of how you might share those blessings with those less fortunate. Ring the bell three times. I f you wish, you may sing and/or dance around the circle. Enjoy the feeling of change. End by sitting (or kneeling or standing) and, in your own words, thank the gods for all they have given you. Do the Cakes and Wine rite and end with Closing the Circle.

Lughnasadh Lughnasadh is a Celtic name referring to the celebration of the sun god Lugh and actually meaning "the commemoration of Lugh" (since he undergoes death and resurrection in his sacrificial mating with the Goddess). Another name sometimes used is Lammas, from the AngloSaxon hbzf mad, meaning "loaf mass," a celebration of the bread after the corn harvest. This is the time of the first harvest. The god makes love to the already pregnant goddess for the last time, sacrificing himself and passing into the earth. It is through such death and rebirth that the harvest is brought into being. The circle and the altar are decorated with things appropriate to the season: seasonal flowers such as poppies, fruits (perhaps the first blackberries), grain, small loaves of bread (perhaps shaped like a sun), and so on. Candles, both on the altar and around the circle, can be white, yellow, or brown. I n addition to the usual tools, there is a small loaf, or roll, on the altar. The Opening the Circle ritual is done. I f it is at, or close to, the lull moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Herne and Epona! Here do I celebrate the First Harvest, giving thanks for the continuing Wheel of Life and the continuing fertility of the Earth. May the seeds of the grain be buried in the womb of the Goddess, to be reborn in the spring. As

120 I Solitary Practice there must be rain with the sun, to make all things good, so must there be pain with joy, that we may know all things. Through the sacred union of the Lord with the Lady is the harvest assured." Ring the bell three times then take up the loaf of bread and, with it, dance around the circle, deosil, three times. Returning to the altar, say: "May the power of the gods pass down to all. May we too enjoy the gift of bounty. May the harvest grow and spread

Sabbatd / 121 a sign that summer is truly over; darkness is conquering light. The accent is on resting after the labors of the harvest, before the start of the winter. This is "harvest home," the end of the grain harvest. The Goddess is settling into restfulness, starting to take on her crone aspect. As Gail Duff puts it (Seaaorw of the Witch): "The God, having laid down his life for the harvest, is about to cross over into the Land of Shadows. He stands on the threshold of light and dark, life and death. Soon he will rest in the arms of the Goddess, waiting to be reborn. Like the corn, the God has been cut down, but his seed brings the promise of new life."

wide to all I love. May the surplus of the land fill our bodies with strength, and may the power of the Lord and the Lady reach down to young and old alike." Break off some small pieces of the loaf, laying them on the altar. Take your wand and touch the tip to the pieces of bread, saying: "The blessings of the gods." Eat one of the pieces and then place the rest in the libation dish, to be given to the gods later (with the offerings of Cakes and Wine). Ring the bell three times. I f you wish, you may sing and/or dance about the circle. End by sitting (or kneeling or standing) and thank the gods for all they have given you, with the words: "Lord and Lady I thank you for all that has been raised from the soil. May it grow in strength from now until the main harvest. I thank you for this promise of fruits to come." Do the Cakes and Wine rite and end with Closing the Circle.

An tn m n / M a lion Autumn is the other time (after the spring equinox: Ostara) of equilibrium, when the hours of daylight and night are equal. Autumn is

The circle and the altar are decorated with things appropriate to the season: acorns, pinecones, gourds, poppies, fruit, and so on. Candles, both on the altar and around the circle, can be white, brown, or red. In addition to the usual altar tools, have a dish with an apple on it. I f you do not normally use an athame then have a sharp knife beside the apple. The Opening the Circle ritual is done. I f it is at, or close to, the full moon or the new moon then the appropriate rite is performed. After that, you return to the altar and ring the bell seven times. Raise your wand high and say: "Hail to the Mighty Ones; the Lord and the Lady; Herne and Epona! Now that the season of plenty draws to its close, I take time to look about me and enjoy the beauties of autumn. Here is a balance of day and night, light and darkness. The wheel turns, and turns again. Death approaches, arrives, and passes on. New life comes into being—and so the wheel turns." Lay down the wand and take up the apple. Hold it for a moment, acknowledging the beauty of creation. Take the athame or knife and cut the apple crosswise. You will see the seeds arranged like a pentagram. As you look at them say:

122 I Solitary Practice "Here, within this fruit, is found the symbol of life. Within all life lie the seeds of future lives. My thanks to the gods

13

for their bounty." Cut a slice of the apple for a libation, then sit and eat the apple, enjoying it and thinking of the blessings that have come to you — the harvest you have gathered from life. When you have finished, ring the bell three times. I f you wish, you may sing and/or dance round the circle. End by sitting (or kneeling or standing) and, in your own words, thank the gods for all they have brought into your life. Feel free to ask for what you would still like to accomplish. Do the Cakes and Wine rite and end with Closing the Circle.

Magic (General)

J* Magic is for none but those with the steady courage to go quietly on in the face of every adversity, surely and carefully constructing a hiving Cosmos within themselves, which will endure for Eternity—and

heyondl

—William G. Gray, Inner Traditions of Magic

Magic/Witch N ame ost Wiccans have a Witch name or magical name that they use within the Craft. Unlike the name you were given at birth, this will be one of your own choosing, so choose carefully. (If you'd like to stay with your given name, that's fine.) There are certain guidelines I'd recommend for this name, which I'll get to in just a moment. When I was first initiated, in 1963, the coven I joined had a list of names from which to choose. As a Solitary, you will not have access to such a list, but that means you are not limited in any way.

124 I Solitary Practice

Magic (General) / 125

When you become a Witch (and I '11 deal with the actual ceremony making you one later in this book) you are going to be reborn. You'll be starting life anew. Some people make up a name, some use the name of a famous Witch of the past, some use the name of one of the deities. I personally think this last is rather presumptuous, but it has become a common practice. (Of course, in doing so you are likely to find yourself one of perhaps dozens of Witches named Cerridwen or Merlin, or similar. I would think it better to have a name that is exclusively yours.) You could choose what is essentially a "witchysounding" name, but why not do the thing properly? Why not select a name that is right magically, using numerology to do it? Even if you are not good at math, it's not hard to do. Start by finding your birth number. On a piece of paper, write down the month, day, and year of your birth; for example: 7.24.1982. (Be sure to include the "19" in the year you put down.) Now add those digits together: 7 + 2 + 4 + 1+ 9 + 8 + 2 = 33. Bring that to a single digit: 3 + 3 = 6. The number 6 is your birth number. Now to find a name that matches that birth number, and thereby is the right name for you, magically, having the same vibrations. First choose a name that you like. As an example, let's say you like the name Amanda. Write out the numbers 1 through 9 with the

1+5 = 6. However, the 8 letters are H, Q, and Z, which don't seem to fit very well . . . or do they? How about if you just put an H on the end of the name, making it Amandah? That gives us 1+4 + 1+ 5+ 4 + 1 + 8 = 24, 2 + 4 = 6 , the same as your birth number! Amandah, then, could be a good Witch name for you. (You could put the H anywhere. How about Amandha or Ahmanda?) Try it with your own birth date and your own choice of name. You might have to add more than one letter, or even drop one. But usually, with just a little shuffling around, you can get the name you want. In fact, often you end up with an extra special, unique name, as in the above example. This is my recommended method of getting an exclusive Witch name. It will be a name you like. It will (if you have had to "adjust" a little) be a unique spelling of it. And most important, it will equate to your birth number and so be very powerful for you. You don't need to use the title "Witch" in front of it. Using the above example, for instance, you wouldn't call yourself "Witch Amandah" but just Amandah. For some reason, in recent years many Wiccans have taken to dubbing themselves "Lord This" or "Lady That." If you feel happier referring to yourself this way, then join the club and be "Lady Amandah," but it's not necessary (and it isn't truly traditional).

letters of the alphabet underneath them: 1

2

3

4

A

B

C

5

6

7

8

9

D

E

F

G

H

I

O

P

Q

R

X

Y

z

J

K

L

M

N

S

T

U

V

W

Now find the numbers that would equate to Amanda: A = 1, M = 4, A = 1, N = 5, D = 4, A = 1 Add those together and you get: 1 + 4 + 1 + 5 + 4+ 1 = 16, 1 + 6 = 7. But that is not the same as your birth number of 6. To make it the same, you need to add a letter or number that would give a total that would equal 6. If you added an 8 to it, it would work: 7 + 8 = 15;

Working Magic What does it mean to work magic? It's not waving a "magic wand" and, with a puff of smoke, turning a person into a frog! I think everyone knows that, yet still people come to the Craft expecting to learn how to "make things happen" and expecting them to happen more or less overnight. There are a number of things that need to be considered with magic. The time factor is one of them. In some instances, magic does work quickly. But in the majority of cases it takes time. Sometimes you have to work at a thing for a number of days, weeks, or even months, to bring it about. So the first requirement ol the Solitary Wicca magician is patience.

126 I Solitary Practice B u t perhaps the more i m p o r t a n t question is, w h e n do y o u do magic? Or, t o p u t i t another way, w h e n is magic called for? The

Magic (General)

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magic is no part of the Craft. I f y o u do negative magic, o f any sort, y o u are not a true W i t c h .

answer is that i t is done only when there's a definite need for it. Y o u

A most important factor i n w o r k i n g magic is the belief in its effi-

do not do magic just to see i f it w i l l w o r k . Y o u do not do magic just

cacy. By that I mean, don't w o r k magic simply hoping that it's going

to show that i t can be done. You only do magic, when there id a real need

to w o r k . D o i t knowing that it's going t o w o r k ! This is one o f the

for it. It's not an easy w a y out. It's not a shortcut. Y o u don't sit

little-appreciated secrets of magic. To w o r k effective magic, y o u need

around t r y i n g to t h i n k u p spells to do and magic to perform, like

to put every possible iota o f energy into it; y o u need to propel the

some sort o f entertainment. A p a r t from anything else, magic is hard

w i s h out t o w a r d its target w i t h everything possible i n its favor. A

w o r k ! So don't be i n a h u r r y to do magic. I f y o u have a problem, see

most important ingredient is this "knowing" that the spell w i l l be suc-

i f i t can't be resolved by normal means first. O n l y w h e n all else fails

cessful. I f y o u do it merely hoping, then i t loses much o f its power

should y o u t u r n to magic.

and energy, and w i l l probably fall short.

Another t h i n g to be considered — in fact the most important

A l o n g w i t h this goes y o u r focus. From the very start o f collecting

thing—is w h o w i l l be affected by y o u r magic? We have the one true

the necessary tools and ingredients that y o u are going to be using,

law o f Witchcraft: " A n it harm none, do w h a t thou w i l t . " To repeat

y o u r focus should be on the end result. As an example, i f y o u are

w h a t I've said before, so long as y o u don't harm anyone, y o u can

purchasing a packet o f incense for use i n the ritual, then b y pur-

do what y o u like. That means do whatever magic y o u w a n t to do.

chasing it w i t h y o u r m i n d tuned to the end result o f the ritual—the

B u t there is that precautionary tag: not to harm anyone. That's not

success o f the magic—then y o u w i l l be starting to build that energy

always easy to figure out; for example, a lot o f newcomers to the

that w i l l w o r k the magic successfully. That energy w i l l pass into the

Craft w a n t to do love spells. "What harm can there be in getting

incense at the time i t is burned in the ritual.

someone to fall in love w i t h me?" they'll ask. One good way to deter-

As it becomes k n o w n that y o u are a W i t c h ( i f it does become

mine whether or not someone w o u l d be harmed is to put yourself in

k n o w n , o f course), y o u w i l l occasionally be asked to do magic for

that person's position. Supposing there is someone w h o likes/admires/

other people. A l t h o u g h it is possible to do this, the most powerful person

loves y o u , w i t h or w i t h o u t y o u r knowledge. Perhaps y o u are not

to work magic i> the one nwdt directly affected. I n other words, anyone

especially d r a w n to that person (may not even k n o w he or she

w a n t i n g magic done should do it h i m - or herself (we'll talk about

exists). I t may also be that y o u have y o u r eyes on someone else. But

healing magic later, since there are slightly different energies involved

then supposing magic is w o r k e d and suddenly y o u find yourself

there). Let's take the example o f someone w h o has been out o f w o r k

forced—yes, "forced" w o u l d be the right w o r d — t o love that admirer.

for a w h i l e and is desperate to get a j o b . The person asks y o u to

Although that admiring magic-worker feels he or she is not harming

do magic to help him or her find employment. Y o u certainly could do

y o u by making y o u love h i m or her, from y o u r perspective there u

this, but no matter how much y o u empathize, no matter how good a

harm being done. So i f y o u r magic i n any way affects another, look

friend the person is, no matter how much y o u wish the person could

at the situation from all possible angles to determine whether y o u

get a job, there is no way y o u r feelings can have the same deep-rooted

are interfering w i t h another's free w i l l . I f y o u are, then D O N ' T D O

need (desperation even) that the person concerned has. Therefore,

I T ! (There are ways to w o r k love magic, w h i c h I ' l l talk about later.)

the magic y o u w o u l d do could not have quite the same power as

Positive magic is the only magic allowed in W i t c h c r a f t . Negative

magic done by him or her. O n l y that person is aware o f all the little

Magic (General)

128 I Solitary Practice

/ 129

nuances o f being out o f w o r k : awareness o f the bills to be paid, the

L o r d and the Lady are invoked when w o r k i n g magic, making them

sleepless nights spent w o r r y i n g , the fear o f becoming homeless, the

a viable part o f the process.

lack o f self-esteem, and so on. You could w o r k the magic, yes, but that person w o u l d put far more energy, far more power, into the spell because o f his or her personal involvement (especially i f the person

Preparations and Precautions

has reached the desperation point) and because o f his or her personal

N o W i t c h jumps in and does magic w i t h o u t first carefully preparing

need. Certainly y o u can help the person. W i t h y o u r knowledge, y o u

for it. There are preparations specific t o the particular magic to be

can instruct the person on how to go about it. Y o u might even want

done and there are also precautions t o be taken no matter w h a t

to w o r k w i t h the person, but he or she should be the primary opera-

magic is done. Let's look at the preparations

first.

tor. A l l o f this brings us back to the beginning and underscores the fact that the most important ingredient in magic is need. There must be a real need, on the part o f the practitioner, for something to come about so that sufficient power w i l l be put into the act to produce the desired effect. Scott Cunningham suggested that there are three kinds o f power that are the sources for magical energy: personal power, earth power, and divine power. I n fact, these are all part and parcel o f the same power, or energy. The power that is w i t h i n each and every one o f us—and that is channeled and directed to b r i n g about magic—is the same power that resides deep w i t h i n the earth and w i t h i n all parts o f the earth. I t is also the same energy that has its origins i n the gods. I n believing i n , and w o r s h i p i n g , the L o r d and the L a d y we are acknowledging that all energy comes from them. I t may come directly into our bodies or it may come by way o f the earth on which we stand. (You'll find, i n many magical workings, that "grounding" to the earth is an important aspect o f that w o r k . ) I n Wicca magic, the

Preparation** W h e n y o u are going to do magic in the circle, it is usually done after the Cakes and W i n e rite and before the Closing o f the Circle. It's a good idea (see "Precautions" section) to reinforce the circle by again w a l k i n g around w i t h a wand or athame, salted water, and a censer, just before starting on the magical w o r k , making it t r u l y a cone o f power. H a v i n g thus prepared the circle, y o u should also prepare y o u r s e l f by doing some simple deep breathing. This, incidentally, especially should be done i f ever y o u are not able to be in a consecrated circle yet need to w o r k magic. Even i f y o u are doing candle magic, color magic, hands-on healing, or similar —and perhaps are unable to cast a regular circle—you must cleanse yourself first. H o w ever, I want to stress the importance o f casting a circle, i f at all possible, to w o r k magic. Sit comfortably for this self-cleansing and reinforcing. I f necessary have a chair in the circle ( I recommend one w i t h a straight back and w i t h arms, so y o u can rest y o u r arms on the arms o f the chair). I f

Magic plays a special role in Wicca. It allows us to improve our lives and return energy to our ravaged planet. Wiccans also develop special relationships with the Goddess

and God through magic. —Scott C u n n i n g h a m , Wicca

y o u ' d prefer to sit on the floor, that's all right too. Wherever y o u sit, be sure y o u r spine is straight; this is the key. Start by relaxing y o u r body w i t h deep breathing. Close y o u r eyes and simply breathe deeply —breathing in to fill y o u r lungs and breathing out to completely exhaust them. Try to keep y o u r mind blank, which is not easy. When odd thoughts from the day —from y o u r job or y o u r personal life, for example —come creeping in, gently push them out again and

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concentrate on y o u r breathing. As y o u breathe i n , imagine w h i t e

four hours, and even then d r i n k plenty o f water and perhaps eat a

light coming into y o u r body. See it filling y o u , starting at y o u r toes

little whole-wheat bread.

and gradually moving u p to all parts o f the body. As y o u breathe

Another preparation I w o u l d suggest is o f the mind. M o s t magic is

out, see the grayness o f negativity being pushed out and away. Feel

dependent upon concentration. Y o u need to be able to "see" things,

all the little aches and pains going away as the gentle relaxation o f

and people, i n y o u r mind's eye and to be able to concentrate on them,

p u r i t y comes i n . Keep this up for a few minutes. As the white light

often for considerable time. I t can help to do some exercises to

builds and fills you, see it expanding even beyond y o u r body, to form

develop y o u r ability to concentrate. M a n y years ago, when I was i n

a ball o f w h i t e light all around y o u . This is a protective barrier for

H a i t i examining Vodoun, I was shown a t r i c k to help in this area.

y o u and w i l l keep away all negativity. See i t expanding to fill the

Using a photograph o f a scene, or o f a person, study the picture and

sphere o f the magic circle or the area in w h i c h y o u are going to be

t r y to make a mental note o f every little aspect o f that picture. Then

w o r k i n g . I f y o u are doing a healing on someone w h o is present, then

lay a piece o f paper over half o f the picture. B y concentrating, fill i n

let i t include that person too. W h e n y o u feel y o u have done this suf-

the missing section and see it whole. See the other half o f the picture

ficiently—and

the time w i l l vary from individual to individual—let

as though i t were still there. I f i t is a picture o f a house, see the details

y o u r breathing return to normal and open y o u r eyes. Always do this

of the structure, the shape o f the roof, the positions o f the windows

before any magical or psychic w o r k . [Note: A n additional step that

and doors, any steps, and the bushes and plants around the second

may be included when w o r k i n g magic is the "awakening o f the ser-

half. Then remove the paper and see h o w accurate y o u are. Then t r y

pent", the activation o f the chakras. I detail this below, i n the "Sex

it w i t h a more complicated picture. D o it w i t h pictures o f people also.

Magic" section, chapter 14.]

Get to the point where y o u can imagine every little detail o f a person

Have all the necessary tools ready, and at hand, for any magical w o r k you're going to be doing. You don't want to realize suddenly that something essential, like the cord, i f you're going to be doing

or object i n y o u r mind. Precautions

cord magic, is sitting outside the circle! I f you're going to be making

The magic done i n Witchcraft is essentially safe magic. Witches do

a poppet, be sure y o u have all the ingredients w i t h y o u . I f y o u need

not conjure demons, devils, spirits, or entities o f any k i n d . I n Cere-

to have a photograph o f someone on w h i c h to concentrate, be sure it's

monial Magic (quite different from Witchcraft) entities are conjured,

there. M a k e sure there is sufficient incense and that the circle candles

forced to appear to the magician and to do his or her bidding. N a t u -

are not going to b u r n out. Y o u are probably going to be dancing, to

rally these creatures are resentful o f the enforced demands and look

raise the power for y o u r magic. D o y o u need a d r u m or tambourine,

for opportunities to strike back at the conjuror. I n Witchcraft there is

or recorded music, in the circle w i t h you? Y o u w i l l also be chanting

no such conjuring and demanding, and there are no spirits wanting to

(see "Chants, Songs, & Dances" section). K n o w exactly what you. w i l l

attack the W i t c h . The only ones we call upon are the gods themselves,

be chanting and why.

and even then it is not a matter o f forcing them to appear to us but o f

Some Witches suggest a m i l d fasting before doing major magical

inciting them to come and witness our rites. True, in constructing the

w o r k . This can be a good idea, though i f y o u fast too much y o u r

circle y o u call upon "the Guardians o f the Watchtowers o f the East

concentration is more likely to be d r a w n to a g r o w l i n g stomach than

(and other directions)" asking them to guard the circle and protect it

to the object o f y o u r magic! I wouldn't fast for more than twenty-

from any negative force that may t r y to enter. However, these

132 I Solitary Practice

Magic (General)

/ 133

"Guardians" are not named as anything specific; they remain some-

hands on the g r o u n d . (Some feel they need to actually slap the

what nebulous and could be looked upon as aspects o f the gods them-

g r o u n d to make the contact.) Either way, y o u are a l l o w i n g any

selves, so this is definitely not like conjuring specific entities.

surplus energy to be absorbed into M o t h e r E a r t h and not leaving

There are some Coven Witches, and even some Solitaries, w h o

yourself still charged up. W h e n I say "flat on the ground," don't w o r r y

ask particular entities to help guard the magic circle w h e n i t is being

i f y o u are twelve floors up i n a high-rise apartment! The energies

constructed. Sylphs o f the east, salamanders o f the south, undines

w i l l travel d o w n t h r o u g h the structure t o where i t is embedded i n

of the west, and gnomes o f the n o r t h are b r o u g h t into the circle

the earth and so w i l l complete the g r o u n d i n g operation.

b y some. I personally advise against this. I f y o u have the gods themselves there—the L o r d and the Lady watching over y o u — y o u have no need for these elementals (and I have heard o f problems developing for some w h o conjured such beings).

Timingf W h e n doing magic y o u w a n t everything possible to be going for y o u .

The construction o f the circle, w h i c h forms a globe o f protection

One o f the most important ingredients is timing. Trying to get some-

around y o u , should be sufficient to keep y o u safe from harm. Having

t h i n g to happen w h e n the time is against y o u is like t r y i n g to get

said that, however, I w o u l d add that when you work magic there is an

somewhere by w a l k i n g u p a steep h i l l — y o u can do it, but i t w o u l d

attraction to the "center o f power," w h i c h y o u b u i l d w i t h i n y o u r

be a whole lot easier, and more effective, i f the ground was flat! For

circle and that could possibly catch the attention o f undesirable spir-

the most part, judging y o u r timing b y the phases o f the moon w i l l be

its, much as moths are attracted to flames. I t is for this reason that

sufficient, so let's start there.

y o u should refrain from breaking the circle any time y o u are doing

Obviously, the moon goes i n cycles, or phases, from full moon

magic or even preparing to do magic. Before y o u start y o u r magical

d o w n to new moon and back u p to full. W h e n g r o w i n g from new

w o r k , w a l k around and reinforce the circle b y once more directing

moon to full moon i t is k n o w n as waxing. W h e n decreasing from full

energy through y o u r wand, or athame, and b y sprinkling the salted

d o w n to new i t is waning. M o s t magic is done d u r i n g the w a x i n g

water and swinging the incense, as y o u d i d when y o u first cast the

cycle, since i t is positive and therefore akin to the moon's o w n

circle. This, together w i t h the personal protection y o u have done (the

increase. However, some magic has to be done d u r i n g the w a n i n g

deep breathing exercise), w i l l keep y o u safe.

cycle; for example, magic to get r i d o f something w o u l d be done then, since i t w o u l d be akin to the decrease o f the moon. Getting r i d

Grounding

of bad habits, bad luck, i l l health—these all could be done d u r i n g

Some suggest that i t is necessary to "ground" the power after doing

the w a n i n g cycle. B u t even then y o u w o u l d need to examine w h a t i t

magic. M y feeling is that any power that has been raised is extremely

is exactly that y o u are t r y i n g to achieve; for example, i f dealing w i t h

positive energy, so the g r o u n d i n g is not necessary. I f there id any

ill health, are y o u t r y i n g to get r i d o f the bad health (which should be

power left—and invariably every last b i t w i l l have gone—then i t can

done i n the w a n i n g cycle) or t r y i n g to gain good health ( w h i c h

only benefit, not harm, y o u . However, some individuals feel happier

should be done in the waxing cycle)? I f it's luck, are y o u t r y i n g to r i d

g r o u n d i n g and there is certainly no h a r m i n doing so. A l l that it

y o u r s e l f o f bad luck (needs w a n i n g cycle) or b r i n g yourself good

entails is connecting w i t h the earth. Y o u can do this b y dropping to

luck (needs w a x i n g cycle)? Y o u can see, then, that y o u need to care-

the ground and lying flat on it, w i t h the palms o f y o u r hands flat on

fully examine the exact intention and focus that y o u have and decide

the ground also. O r y o u may just crouch and place I he palms ol y o u r

on the moon's phase from that. I f in doubt, and to be on the safe

134 I Solitary Practice

Magic (General)

I 135

side, w o r k i n the waxing/positive cycle o f the moon. Always t r y to

week, then that should be enough. B u t for those w h o want that extra

t h i n k positive. I f y o u are doing magic that requires y o u do a ritual a

fillip,

number o f times, then t r y to b u i l d up to where the final rite is done

the week w i t h w h i c h y o u are concerned:

I ' l l give the details. First, consider the planet r u l i n g the day o f

as close to the full moon (just before it rather than just after it) as

Monday

possible. I n m y book Advanced Candle Magick ( L l e w e l l y n , 1996), I detail some rituals that need to be done over a long period and give a breakdown on how to determine exactly w h e n to do them. Days o f the week can play a part i n deciding on the best time to

Moon

Tuesday

Mars

Wednesday

Mercury

Thursday

Jupiter

Friday

Venus

do a r i t u a l . Certain days are traditionally associated w i t h certain

Saturday

Saturn

things; for instance, i f you're w o r k i n g on something to do w i t h mar-

Sunday

Sun

riage, y o u should w o r k on a Tuesday or a Thursday (note that this is marriage as opposed to love, w h i c h w o u l d be done on a F r i d a y ) . Here is a list o f the various associations : 7

So i n addition to the correct day, i f y o u are w o r k i n g for love, for example, y o u w o u l d not only start the ritual on a Friday, w h i c h is governed by Venus, but w o u l d also start i t in the hour o f Venus. H o w do y o u determine the hour o f Venus (or any other particular planet)?

DAYS AND A T T R I B U T E S Monday

Ancestors; childbearing; dreams; healing; instinct; memory; merchandise; purity; theft; virginity

Tuesday

First o f all, y o u need to k n o w y o u r local times o f sunrise and sunset. These vary across the country and for different times o f the year. Let's say that i n y o u r locality, at the time o f year y o u w a n t to do

Enemies; initiation; loyalty; matrimony; prison; protection;

this magical ritual, sunrise comes at 6:25 A . M . and sunset at 8:20 P.M.

war; wealth

That means there are more hours o f daylight than o f darkness (obvi-

Wednesday

Business; communication; debt; fear; loss; travel

ously it must be summer!). Y o u need to divide the daily hours into

Thursday

Clothing; desires; harvests; honor; marriage; oaths; riches;

twelve parts and the same w i t h the nighttime hours. W i t h a total o f

treaties

835 minutes o f daylight (6:25 A . M . t i l l 8:20 P.M.) and 605 minutes o f

Beauty; family life; friendship; fruitfulness; growth;

darkness (8:20

harmony; love; nature; pleasures; sexuality; strangers; waters

(not

Building; doctrine; freedom; gifts; life; protection; real

(835 divided b y 12), and twelve 50.42-minute nighttime sections

estate; sowing; tenacity

(605 divided by 12). For the purposes o f w o r k i n g w i t h planetary

Friday Saturday Sunday

Agriculture; beauty; creativity; fortune; hope; money; self-expression; victory

Some people w i l l go to the extent o f w o r k i n g w i t h planetary hours

P.M.

hours) y o u

t i l l 6:25

A.M.),

have twelve

d i v i d i n g each into twelve parts

69.58-minute

daylight

sections

hours, these 69.58-minute sections and 50.42-minute sections w i l l be called "hours" even though we k n o w they are not regular 60minute hours.

for their magic. I don't t h i n k Witches need be that precise. So long

N o w the first "hour" o f daylight on a Friday is the planetary hour

as y o u are w o r k i n g w i t h the moon, and perhaps w i t h the day o f the

of Venus ( i f y o u had been doing this for a Wednesday, for example, the first "hour" w o u l d be the planetary hour o f M e r c u r y ) . They then

'Why are both "marriage" and "matrimony" listed? If you are dealing with an immediate marriage—the preparations, ceremony, newlyweds, and so on—then go for the heading "marriage." II you are dealing with an older, more established marriage, then go for the heading "matrimony."

follow through the twelve rulers in order, in this case, each daylight "hour" taking 69.58 minutes and each nighttime "hour" taking 50.42

Magic (General)

136 I Solitary Practice minutes. Different days of the year w i l l , then, vary i n the lengths o f their hours according to the local times for sunrise and sunset. Here is a table:

Hour

I

137

Sun

Mon

Tue

Wed

Thu

Fri

Sat

7

Saturn

Sun

Moon

Mars

Mercury

Jupiter

Venus

8

Jupiter

Venus

Saturn

Sun

Moon

Mars

Mercury

9

Mars

Mercury

Jupiter

Venus

Saturn

Sun

Moon

SUNRISE

10

Sun

Moon

Mars

Mercury

Jupiter

Venus

Saturn

Daytime Hours

11

Venus

Saturn

Sun

Moon

Mars

Mercury

Jupiter

12

Mercury

Jupiter

Venus

Saturn

Sun

Moon

Mars

Sun

Mon

Tue

Wed

Thu

Fri

Sat

1

Sun

Moon

Mars

Mercury

Jupiter

Venus

Saturn

2

Venus

Saturn

Sun

Moon

Mars

Mercury

Jupiter

Mercury

Jupiter

Venus

Saturn

Sun

Moon

Mars

this. But, i f y o u do decide to w o r k w i t h the planetary hours, then

Jupiter

Venus

Saturn

Sun

I ' d suggest copying them into y o u r Book o f Shadows.

Hour

3

A l t h o u g h I've said y o u need everything going for y o u that y o u can get, I don't personally feel that Witches need to be as precise as

A

Moon

Mars

Mercury

5

Saturn

Sun

Moon

Mars

Mercury

Jupiter

Venus

6

Jupiter

Venus

Saturn

Sun

Moon

Mars

Mercury

7

Mars

Mercury

Jupiter

Venus

Saturn

Sun

Moon

W h e n w o r k i n g magic, the climax is the "projection" o f the power

Jupiter

Venus

Saturn

y o u have raised — sending it out to strike the target. But how do y o u

Raising tke Power

8

Sun

Moon

Mars

Mercury

9

Venus

Saturn

Sun

Moon

Mars

Mercury

Jupiter

raise that power? Everyone has "power" (for want of a better w o r d )

10

Mercury

Jupiter

Venus

Saturn

Sun

Moon

Mars

w i t h i n their body. I n parapsychology, generally, i t can be used to

Moon

Mars

Mercury

Jupiter

Venus

Saturn

Sun

move objects (psychokinesis), to heal, to see

11 12

Saturn

Sun

Moon

Mars

Mercury

Jupiter

Venus

i n a crystal ball

(skrying), to w o r k a O u i j a board, and can even be observed by others as the aura (more on that in chapter 16, "Healing"). I n Wicca there are certain things that can be done to increase this power. This is what we do in magic. We increase the power to the highest possi-

SUNSET

ble degree, and then direct it and release it to do whatever needs to

Nighttime Hours Hour 1 2 3 4

be done. Sat

Sun

Mon

Tue

Wed

Thu

Fri

Jupiter

Venus

Saturn

Sun

Moon

Mars

Mercury

Mars

Mercury

Jupiter

Venus

Saturn

Sun

Moon

Mars

Mercury

Jupiter

Venus

Saturn

and recognized is found in Vodoun. I n that religion, the initiates w i l l

Moon

Mars

Mercury

Jupiter

raise the power in order to find ekstasis and then be "ridden by the

Sun

Moon

Mars

loa," or possessed by their gods. The Vodoun drummers beat out a

Venus

Saturn

Sun

r h y t h m , w h i c h gradually rises in its intensity (conducted by the

Sun Venus

Moon Saturn

Sun

Saturn

5

Mercury

Jupiter

Venus

6

Moon

Mars

Mci o i r v Jupiter

The most common way of building up the power is through chant and dance. This is not exclusive to Witchcraft; it is found universally in such varied cultures as Native American, Australian Aboriginal, African, Haitian, and all forms of shamanism. One of the best k n o w n

138 I Solitary Practice priestess, or M a m b o ) . As this r h y t h m drives along, i t sweeps the dancers w i t h it, bringing them to a high state o f excitement and gen-

Magic (General)

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Chants, Songs, & Dances

erating tremendous power w i t h i n them. The climax bursts w h e n one

A l o n g w i t h the dancing dealt w i t h above, goes chanting or singing.

o f the number is taken over b y a god or goddess and falls to the

As a preliminary to the actual power-raising, y o u can sing. I n fact

g r o u n d . The same general pattern is followed i n all such rituals,

many Witches start by sitting and singing, then get up and start to

including Witchcraft. There is a start to b u i l d i n g the power, w h i c h

dance while still singing. W h e n they feel they are starting to raise

then gradually w o r k s up and up until i t bursts i n a climax. I t is easy

the power, they switch from the song to the magical chant and then

to see a sexual parallel (this w i l l be looked at more closely i n the

concentrate on the power-raising proper. Let's look at songs first and

"Sex Magic" section, chapter 14), w h i c h is apt.

then the chant.

You may not have a bank o f drums to propel y o u along to y o u r

I n Wicca for Life (Citadel, 2001) I give a selection o f Sabbat songs.

ecstasy, but y o u don't need a whole bank o f drums. The key ingre-

These could be used i n this instance, i f appropriate to the time o f

dient here is rhythm. R h y t h m w i t h a sonorous beat. Y o u can achieve

year. There is another selection —not specific to Sabbats — i n m y

this by beating a d r u m or tambourine, by pounding the ground, by

Buckland's Complete Book of Witchcraft (Llewellyn, 2002). O t h e r books

slapping y o u r thighs w i t h y o u r hands, by clapping—any one o f a

on the Craft also contain songs. Y o u may w a n t to write y o u r o w n (an

number o f ways. I f y o u wish, y o u can make use o f pre-recorded

excellent idea) or use something that, although non-Craft, is appro-

music. The only problem there is that y o u have no control over how

priate. O f course, i f y o u don't w a n t to sing at all, that's fine t o o ! B u t

much it increases i n volume and, more important, h o w much i t

singing is a nice lead-in to the chant and a good, gradual buildup to

increases i n tempo. I n Vodoun the priestess watches the dancers to

the point where y o u are more consciously getting into power-building

gauge their progress. She w i l l then signal the drummers to slow

w i t h its attendant dancing (and stamping).

d o w n or speed up, as necessary. I f y o u are making y o u r o w n

W h e t h e r or not y o u sing, y o u definitely need to chant, for the

"music," then y o u k n o w how y o u feel and w i l l instinctively slow or

chant w i l l be y o u r focus for the spell-casting. There are no ready-

quicken the beat. B u t w i t h recorded sound y o u are locked i n to what

made chants here; y o u w i l l need to compose y o u r o w n . B u t the chant

is there.

is, or should be, very simple. Y o u may find some Witches w h o

O n the other hand, when y o u are beating a tambourine or even

babble incoherent chants ( i f questioned, y o u ' l l find they have no idea

clapping y o u r hands, there is a part o f y o u that is concentrating on

w h a t they mean!) that sound like: "Bezabi, lacha, bachababa,

that to the detriment of y o u r going into a semi-trance, w h i c h is w h a t

lamach, cahi, achababa . . . ," or "Semunis alternie advocapito . . . "

y o u do in achieving ekstasis. I think perhaps the best method, at least

You don't need these! Y o u need a chant that means something to

to start, is for y o u to stamp y o u r feet as y o u dance. This way,

y o u , that is intelligible, and that is specific to the spell you are working.

although y o u may be somewhat conscious o f the action, it is more a

This is w h y i t s best to w r i t e y o u r o w n . As an example, suppose y o u

part o f the process and therefore less intrusive. Dance around i n a

are going to be doing a spell to help y o u find a new apartment. Y o u

circle, letting i t "all hang o u t ! " N o one is there to w a t c h y o u , to

may need to find something less expensive than where y o u are, or

laugh, or criticize. E n j o y yourself. Dance, stamp, and gradually

y o u may have to move for a variety o f reasons. The essential thing

increase the speed and force o f y o u r dance. The more the blood

here is that y o u find something that becomes a true home to y o u . So

flows through y o u , the more power y o u w i l l be generating.

let's say the key w o r d is "home." (Remember this key w o r d . I ' l l talk

140 I

Solitary Practice

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/ 141

more about i t later.) M a k e u p a simple rhyme w i t h this w o r d i n i t . H o w about: " D o n ' t make me roam; find me a home." H m m ! Okay, b u t i t lacks a certain "something." Let's t r y : "Find me a key, to a true home for me." That is better; it's short, it rhymes, and it hits the goal y o u have — finding a "true home." The chant needs to be short and rhythmic, because y o u w i l l be

Musical interludes can he used directly prior to the rite to set the mood; during, as an offering to the Goddess and God or to rouse energy; and afterward in pure celebration and joy.

dancing and w o r k i n g yourself up into a state where y o u don't want

— S c o t t C u n n i n g h a m , Wicca

to be t r y i n g to remember a whole lot o f words. They should come almost automatically, w i t h o u t having to t h i n k about them. Being rhythmic means y o u can stamp hard on the beat: "Find me a key to a true home for me\" So the form o f this chant w o u l d do, but the content still isn't quite right. W h e n w o r k i n g magic, the secret is to see

Releasing the Power I have, i n the past, used the simile o f an air rifle to show the process

y o u r spell successfully completed. I n other words, don't hope that it

of w o r k i n g magic. I think it's a good one. W i t h an air rifle, y o u pump

w i l l w o r k , don't simply see it w o r k i n g , but see it successfully finished.

it up, to b u i l d the pressure. Y o u then sight along the top o f it. W h e n

I n the above spell, for example, y o u shouldn't be t h i n k i n g about get-

y o u are on target, y o u squeeze the trigger and fire the shot into the

t i n g a new apartment—you should see yourself already in one. Y o u

target. So i t is w i t h magic. The dancing and chanting to b u i l d up

should see yourself unpacking, sleeping i n the bedroom, eating in

power is the p u m p i n g up. The more y o u do it—the more y o u w o r k

the dining room, or something similar. Y o u should see yourself as it

yourself up—the more power w i l l be i n the shot. Chant faster and

w i l l be when the magic has w o r k e d (which i t w i l l ! ) . So this chant

faster, w h i l e speeding u p y o u r dancing. Chant louder and louder.

doesn't contribute to that feeling. I t asks, "Find me a key . . ." You

You'll begin to feel as though y o u ' l l burst! Y o u "sight" by having a

need a chant that says you've already found it. Let's revise the chant,

clear picture in y o u r m i n d o f w h a t it is y o u want. W h e n y o u are at

then, to something like: " I have the key to a true home for m e ! " You

y o u r peak, y o u squeeze the trigger and release the power into the

retain the same beat and emphasis, but the words are more positive. This, then, is how y o u decide on a chant to use. T h i n k o f the purpose of the ritual—what y o u w a n t to happen—and then put together a short, simple, rhythmic phrase that y o u can chant while w o r k i n g up the power. The steps o f the dance are not important. You'll find that as y o u move around the circle, stamping y o u r feet i n time w i t h the chant, that some sort o f pattern emerges. B u t whether i t does or not is not important so long as the flow o f the chanting is not interrupted. You can skip, hop, j u m p , run—whatever feels right. As y o u dance and chant, see i n y o u r mind's eye the successful conclusion o f the spell. See the t h i n g done.

target. This y o u do by actually shouting a key w o r d , w h i c h is the trigger. I n the example I used above, i t w o u l d be " H o m e ! " This w o r d is shouted and w i t h the shout y o u expend all that pent-up energy — all the force that y o u have been building. Shout the w o r d , and see it flying to the destination o f (in that example) the new apartment. You w i l l probably feel tremendous release, both mental and physical, such that y o u may w e l l collapse to the ground. That's all right. Lie there and get y o u r breath back. Relax and k n o w that you've done y o u r best. W h e n y o u feel able, i f y o u so desire, y o u can ground out by pressing y o u r hands to the surface o f the ground, or even slapping them on the ground, and allowing any unsent energy to dissipate. As I mentioned earlier, I personally don't feel this is necessary

142 I Solitary Practice

/Magic (General)

/ 143

because, i f you've done the magic properly, all the energy w i l l have

Magic is a comprehensive knowledge of all nature.

been sent. Even i f there are residues left, it is all positive energy that w i l l not harm y o u . But some Witches like to ground, and there's certainly no harm i n that.

— F r a n c i s Barrett

Magic is making something happen that you want to happen.

The above has dealt w i t h the major, most potent, w a y o f w o r k i n g magic. This is the purely Witchcraft way and should always be done w i t h i n a magic circle. B u t there are other —more gentle?—forms o f

—Raymond Buckland

Magic is the act of using your will to cause change, by focusing and directing your psychic energy. —Jennifer H u n t e r

magic that can be done; those w i l l be described next. These are methods that are used by Witches b u t also by others w h o are not

Magic . . . is the art of obtaining results without resort

necessarily o f the Craft. Although I urge y o u to do all magic inside a

to the ordinary mechanism of cause and effect.

protective circle i f y o u can, some o f these following forms can be

—Serge H u t i n

done w i t h o u t the full ritual circle a n d — w i t h many o f them—even w i t h o u t the buildup o f power used for the magic described here.

The work of magic involves transformation, and the first transformation is the shift of perception.

Definitions of Magic

— M a r i o n Weinstein

Magic is the art and science of causing change to occur

In its true sense magic is a high art and science itself,

in conformity with will.

that should release the powers of the imagination for

—Aleister Crowley

Magich is the art, science, and practice of producing

the benefit of any other part of life.

— G a r e t h Knight

"supernatural" effects, causing change to occur in

Magic is the science of the control of the secret forces

conformity, and controlling events in Nature with will.

of nature.

— S . L . Macgregor-Mathers

—Gerina Dunwich

Magic is the art of effecting changes in consciousness at w

iJI.

[Magic is] the mastery of occult forces and their use in order to produce visible effects.

— F r a n k Gaynor

— W i l l i a m B u t l er

Magic is the projection of natural energies to produce needed effects.

—Scott C u n n i n g h a m

Magick is the art and metaphysical science of manifesting personal desires through the collection and direction of energy.

We do not affect fate by our magical operations, we affect ourselves; we reinforce those aspects of our nature which are in sympathy with the powers we invoke. — D i o n Fortune

—Raven Grimassi

Magic is concerned with the conversion of universal energies into practical frequencies that can be utilized according to the needs of the occasion.

— M u r r y Hope

Magic (Specific)

I 145

pie, attraction. B y performing a ritual where the attraction candle was brought into contact w i t h the person candle, then that person represented could be made more attractive as a result o f the sympathetic magic. Based on the above, many rituals have been w r i t t e n

14

and performed for a wide variety o f purposes. Remember that any W i t c h doing such rituals must bear i n m i n d the Wiccan Rede: A n it harm none, do w h a t thou w i l t .

Magic (Specific)

Candles

. . . give a soft, natural light, and help to

create the right ambience for focusing your mind. Fire is an important spiritual

In our modern, subjective world, it is difficult

element.

— N i c o l a de Pulford, The Book of Spells

to trust our natural instincts and reawaken powers we possessed

in the early phases of

our development. By accepting that spirit, harnessing

Whole books have been w r i t t e n on candle-burning magic. I t cer-

the energy of the mind, we can use magic

tainly is a popular w a y o f w o r k i n g , and one w h i c h can be done w i t h

body and mind are linked, and

8

as a way of enhancing and taking

little expenditure and no risk o f harm, since nothing is being con-

control of our own destinies.

j u r e d . I t can be done almost anywhere and is especially popular

—Nicola de Pulford, The Book of SpelL)

when there is lack o f space for a full ritual circle. The top o f a bedroom chest o f drawers, a coffee table, a box, or a small space on the ground can all be utilized as a candle-burning altar. I've even seen the top o f the l i d on a toilet water-tank used.

Candle Magic

Let's take a look at some typical candle-burning rituals in their entirety. Ritual candles are used and recognized by their color, so

f the dozens o f different classifications o f magic, one o f

first o f all y o u need to familiarize yourself w i t h the traditional mean-

the most common is that termed sympathetic o r imitative

ings o f the colors, and their association w i t h b i r t h signs and days o f

magic. Candle-burning is o f this type. This is where an

the week. You w i l l be dealing w i t h altar candles, astral candles, offer-

object, such as a candle, is taken to represent a person. I f

tory candles, and day candles. I ' l l explain each o f these.

a magical act is then done to establish a link between that person and the candle, then whatever is done to the candle w i l l , i n effect, be done to the person. A candle can also represent a quality; for exam-

'Practical CandUburning RitttaLt by Raymond Buckland (St. Paul: Llewellyn, 1982). Advanced Candle ,11,1,11.1 by Raymond Buckland (Llewellyn, 1996).

146

I Solitary Practice

Magic (Specific)

I 147

Colors are used to specify a particular person. They are based on

Next, there are the offertory candles. These are the ones used to

that person's b i r t h date/astrological sign. There are t w o possible

represent qualities and states, depending u p o n the w o r k being done:

colors: a primary and a secondary. Y o u can use the secondary color i f y o u can't find a candle i n the p r i m a r y color. I t is also useful i f y o u

O F F E R T O R Y CANDLE COLOR ASSOCIATIONS

are w o r k i n g w i t h t w o people and they are both o f the same sign; use the primary color for one and the secondary color for the other. For three people, get another candle w i t h b o t h colors on i t . (As a last

red

courage; health; sexual love; strength; vigor

resort, i f y o u can't find a candle i n either color b u t need t o do the

pink

honor; love; morality

ritual, then use a white candle for the person.) These, then, are the

orange

adaptability; attraction; encouragement, stimulation

yellow (gold)

attraction; charm; confidence; persuasion; protection

white

purity; sincerity; truth

green-yellow

anger; cowardice; discord; jealousy; sickness

green

fertility; finance; healing; luck

brown

hesitation; neutrality; uncertainty

colors for the astral candles:

ASTRAL CANDLE C O L O R S Astrological Sign

Birth

Primary

Secondary

Date

Color

Color

Aquarius

Jan 20-Feb 18

blue

green

blue, light

health; patience; tranquillity; understanding

Pisces

Feb 19-Mar 20

white

green

blue, dark

changeability; depression; impulsiveness; sincerity

Aries

Mar 21-Apr 19

white

pink

violet

healing; peace; spirituality

Taurus

Apr 20-May 20

red

yellow

purple

ambition; business progress; power; tension

Gemini

May 21-Jun 21

red

blue

silver (gray)

Cancer

Jun 22-Jul 22

green

brown

Leo

J u l 23-Aug 22

red

green

Virgo

Aug 23-Sep 22

gold

black

Libra

Sep 23-Oct 22

black

blue

Scorpio

Oct23-Nov21

brown

black

Sagittarius

Nov 22-Dec 21

gold

red

Capricorn

Dec 22-Jan 19

red

brown

cancellation; neutrality; stalemate; brilliancereflection

black

confusion; discord; negativity; loss; neutrality; indecision

W h e n I talked about the timing o f magic in chapter 13, I gave a list o f attributes connected w i t h the different days o f the week. I ' l l repeat that information here but also add the colors associated w i t h the days o f the week. The following are the day candles:

148 I Solitary Practice

DAY-OF-THE-WEEK CANDLE A S S O C I A T I O N S

Magic (Specific)

I 149

O n her altar she should have an altar candle, w h i c h is usually white but could be a color to suit the season. (Since M a r y is Wiccan, she might also like to have deity figures o n her altar.) To complete

Day

Color

Association

the necessary "tools" she should have a small dish o f anointing oil

Monday

white

ancestors; childbearing; dreams; healing; instinct;

and some incense. Also there should be something w i t h w h i c h to

memory; merchandise; purity; theft; virginity Tuesday

red

enemies; initiation; loyalty; matrimony; prison; protection; war; wealth

Wednesday

purple

business; communication; debt; fear; loss; travel

Thursday

blue

clothing; desires; harvests; honor; marriage; oaths; riches; treaties

Friday

green

Saturday

yellow

one another, they are as close as possible, even though the candles themselves may not actually touch.] First M a r y needs to determine the best day to w o r k her magic. Studying the "Days o f the W e e k " table, M a r y w o u l d see that M o n d a y is good for magic connected w i t h childbearing, therefore

growth; harmony; love; nature; pleasures;

that w o u l d be the best day for w o r k i n g her magic. So, the day candle

building; doctrine; freedom; gifts; life; protection; real estate; sowing; strength; tenacity

Sunday

candle-holders, so that w h e n candles are supposed to be touching

beauty; family life; friendship; fruitfulness; sexuality; strangers; waters

black

mark the candles (see below). A traditional instrument for this is the b u r i n , w h i c h is a small, pointed instrument. [Note: T r y to find small

w i l l need to be white, w h i c h is the color for Monday. The basic idea behind this particular instance o f sympathetic magic is that a candle representing attraction w i l l draw a candle represent-

agriculture; beauty; creativity; fortune; hope;

ing the quality o f fertility f o r w a r d to meet w i t h the candle repre-

money; self-expression; victory

senting M a r y . As these candles are manipulated — the one gradually getting closer to the other two—so they w i l l affect w h o and what they

N o w to look at actual candle-burning rituals. I ' l l start by taking i t

represent. This is a ritual that must, obviously, be done over a period

one step at a time. I t may seem a lengthy process but, once I've

of time. A moon's span—that is, one month — is usually regarded as an

explained all the details, y o u ' l l see that this is actually a very simple,

appropriate length o f time for magic to w o r k . M a r y w i l l therefore set

straightforward type o f ritual that anyone could do. As a first exam-

up her altar, and first light her candles, on a Monday. I n the ritual,

ple, let's take the case o f a woman w h o w o u l d like to have a child but

she w i l l gradually move the green fertility candle t o w a r d her astral

has so far been unsuccessful. Let's say her name is M a r y and she

candle, seeing it drawn there by the attraction candle so that the three

was b o r n on A p r i l 28 (the year is not important). Since y o u k n o w

finally touch one another in the final ritual on the M o n d a y four weeks

that the best person to do magic is the one most affected b y it, we'll

after the start. Ideally, that final touching w i l l occur on a M o n d a y

presume that M a r y is Wiccan and is doing this ritual herself. She is

that is closest to (just before) the full moon. This may mean that the

a Taurus so the colors for her astral candle w o u l d be red and yellow.

ritual has to be started i n the waning cycle o f the moon, to allow the

I f y o u can find a candle that is both red and yellow, that w o u l d be

necessary time to end at the full moon. M a r y needs to study her cal-

perfect. I f not, then just a red one w i l l do. Looking at the color asso-

endar and plan her ritual accordingly. I ' d suggest doing the ritual on

ciations for the offertory candles, y o u w i l l see that green is the color

each o f the Mondays, from first to last. She can see what distance

of fertility. M a r y w i l l need one o f those. A n d in order to attract that

lias to be covered in those four weeks and move the green candle an

fertility to her, she w i l l also need an orange candle (lor attraction).

appropriate distance lorwurd during each ritual.

150 I Solitary Practice

Magic (Specific)

N o w to the specifics. To start w i t h , the attraction candle is right

I 151

H a v i n g invited the gods to witness the rite, state the purpose o f i t :

alongside Mary's candle, on one side o f the altar. The fertility candle is across the other side o f the altar. Here is a suggested altar setup:

O

O

O

OIL

o

PAYCAWie

Censer

O

BURIN

O

fertile and able to bear a child."

Altar Candle Goddess

God

QMARY'S

"I am here to bring fertility to myself; to make myself

ASTRAL

ATTRACTION

o

Anointing the Candle

FERTILITY

Take up the astral candle and, w i t h the b u r i n , inscribe y o u r name along its length. Y o u can do this i n one o f the magical alphabets i f y o u wish, though regular letters w i l l do. Then consecrate the candle: r u b i t w i t h the oil, o u t w a r d from the center t o w a r d the ends, slowly

Suggested Altar Setup (I)

t u r n i n g i t so that the entire candle gets oiled. Then hold i t i n the smoke o f the incense, again t u r n i n g it so that all o f it gets censed.

H a v i n g set the scene, as i t were, I ' l l n o w give the ritual as M a r y should do i t .

As y o u do this, say words t o the effect: "Here is myself, [Your name]. It is me in every detail. A l l

For Fertility Light the incense and the altar candle, as w e l l as the day candle. I n y o u r o w n words, call upon the L o r d and the Lady to witness the rite

that I do to this representation, I do to me. So Mote It Be." Stand the candle i n its place. Take up the orange candle. D o the same thing, but inscribing i t w i t h the w o r d "attraction." Consecrate it and then say:

y o u are about to perform. Y o u do not have to cast a circle about the altar, but I recommend i t i f possible. I t doesn't have to be the full

"Here is Attraction. It has the power to draw, both directly

ritual circle, w i t h quarter candles, but can be a simple, even an irreg-

to it and to whatever is beside it. So Mote I t Be."

ular one ( i f y o u have to w a l k around odd pieces o f f u r n i t u r e ! ) , d r a w n only w i t h the w a n d . B u t i f you're doing this sitting on the

Stand the candle beside the astral candle. Take up the green one. Inscribe it w i t h the w o r d "fertility." Consecrate it and say:

edge o f a bed, i n a cramped apartment, w i t h the altar setup on top o l a dresser i n front o f y o u , don't w o r r y about casting the circle. Do,

"Here is Fertility. Wherever this candle moves it takes

however, do the breathing preparation that I gave i n chapter 13,

with it the power of fertility, passing that power to

"Magic — Preparations" section. This w i l l serve as sufficient protec-

whomever it encounters. So Mote It Be."

tion for any candle-burning magic y o u do.

Stand that candle in its place.

152 I Solitary Practice

Magic (Specific)

/ 153

N o w spend some time concentrating on seeing yourself pregnant, or actually w i t h a child of y o u r o w n . See, and know, that this is y o u in

Sod

the future, as a result o f this ritual. Light first the astral candle, then the attraction candle, and finally the fertility candle. After a few moments, move the fertility candle a short distance across the altar

OIL

o

O O O

snuffer or by pinching them out. D o not b l o w them out.) I f at all possible, leave the altar setup as it is u n t i l the following Monday, when y o u w i l l repeat the above ritual. I f y o u must dismantle the altar between rituals, carefully note the respective positions o f the three main candles so that y o u can set them back in the same spots to start

o

MYCANl>L£

deviser

toward the other t w o . Let the three candles b u r n for at least thirty minutes before extinguishing them. (You should do this w i t h a candle-

AMtrCmdk Goddess

BURIN

^

PINK

_

(~AsrfiAL

^rsLuQ^Q/oLtrr (jfRAY

the next stage o f the ritual. O n the last Monday, the final move w i l l place the fertility candle against the astral and orange offertory candle. Again, see and k n o w that y o u w i l l become pregnant. Give thanks to the L o r d and the Lady, i n y o u r o w n words, and close the circle.

Suggested Altar Setup ( I I )

w o u l d like i t resolved, then concentrate on i t being fully resolved; everyone concerned is now happy. I n y o u r o w n words, call upon the L o r d and the L a d y to witness the rite y o u are about to p e r f o r m . H a v i n g invited the gods to witness the rite, state the purpose o f i t :

I ' l l give one more example o f a candle-burning ritual. This is one that could be used for a variety o f problems that might have developed in the home: general unhappiness, sibling rivalry, constant fighting, abuse o f any sort, and so on.

"I am here to bring peace and happiness to my home, to make it trouble free and a place of joy a n d contentment." Take up the astral candle and, w i t h the burin, inscribe y o u r name along its length. Y o u can do this i n one o f the magical alphabets i f you wish, though regular letters w i l l do. Then consecrate the candle:

For Peace in the Home

rub i t w i t h the oil, outward from the center t o w a r d the ends, slowly t u r n i n g i t so that the entire candle gets oiled. Then hold i t i n the

The altar is set up w i t h six offertory candles close around y o u r astral

smoke o f the incense, again t u r n i n g it so that all o f i t gets censed. As

candle. First there are three — pink, light blue, and violet — and then

you do this, say words to the effect:

three more gray (or silver) ones around those. A l l o f these are static for the ritual; none o f them w i l l be moved. Y o u w i l l do this ritual on

Here is myself, [Your name]. I t is me in every detail. A l l

a Friday, for harmony, family life, and friendship, so the day candle

that I do to this representation, I do to me. So Mote I t Be."

w i l l be green. L i g h t the altar candle, the incense, and the day candle. Sit for a few

moments reviewing the situation in the home and how y o u

Stand the candle in its place i n the center o f the altar. Take u p the pink candle. D o the same thing; consecrate i t and inscribe i t w i t h the w o r d "love." Then say:

Magic (Specific)

154 I Solitary Practice "Here is Love. I t is with me and all about me. So Mote I t Be." Place the candle alongside y o u r astral candle. Take up the light blue one; consecrate i t and inscribe i t w i t h the w o r d "understandi n g . " Say:

I 155

Poppets Poppet magic is another form o f imitative or sympathetic magic. I t has been performed for thousands o f years, w i t h examples found in ancient Egyptian times and even as far back as Paleolithic times, 25,000 years ago. I n this form o f magic, rather than using ready-made (or even handmade) candles, actual figures are made to represent the

"Here is patience, tranquillity, and understanding. I t is

people to be affected. These can be o f wax, clay, cloth, straw, or just

with me and all about me. So Mote I t Be."

about any substance. It's not necessary that they look exactly like the

Place the candle alongside the astral candle. Take u p the violet candle; consecrate i t and inscribe i t w i t h the w o r d "peace." Say:

person they have been made to represent, though they are given a basic human shape, much like a gingerbread-man figure. Sometimes an object or objects belonging to the person, such as hair or fingernail

"Here is peace and healing. I t is with me and all about me.

clippings, are incorporated i n the construction to provide a more

So Mote I t Be."

direct magical connection, but that is certainly not essential.

Place that candle alongside the astral candle. One at a time, take u p the three gray candles; consecrate them and inscribe each one w i t h the w o r d "neutrality." Say:

As w i t h candle-burning magic, colors might be used in the construction process, w i t h colored cloth and colored clay or wax, foll o w i n g the traditional astral colors and color associations

(see

"Candle Magic" section). I n addition, such things as astrological

"Here is neutrality. T h e past is gone and the future is now

signs, or similar, may be d r a w n on the figure to help make the con-

here. So Mote It Be."

nection and exact identification. Cloth poppets are usually stuffed

N o w spend some time concentrating on seeing y o u r home happy

w i t h appropriate herbs, whether for healing, or love, or whatever.

and peaceful as a result o f this ritual. L i g h t first the astral candle,

To make a poppet, take t w o pieces o f cloth and, laying one on top

then the p i n k , light blue, and violet candles, and finally the three

of the other, cut out a rough gingerbread-man shape. Sew all around

gray candles. Sit w i t h them and let them b u r n for at least t h i r t y minutes before y o u leave. Give thanks to the L o r d and the Lady, i n y o u r o w n words, and close the circle. Leave the candles b u r n i n g until they have burned themselves out. Y o u may repeat this ritual on a weekly or m o n t h l y basis i f y o u

the figure but leave an opening at the top. ( I f y o u w a n t to be especially neat, t u r n the figure inside out, so that the sewing edge is on the inside.) I f y o u k n o w the person's b i r t h date, then y o u can use pieces o f cloth o f t w o different colors to correspond w i t h the p r i mary and secondary colors for the astral sign. Use the primary color on the front o f the figure and the secondary color on the back.

wish. I f so, then rather than let the candles b u r n out, extinguish them

Another possibility w o u l d be to use the primary color on the front o f

after an hour and relight them at the next performance o f the ritual.

the figure and then a color associated w i t h the purpose o f the poppet

F r o m these t w o samples, y o u can see that any situation can be

for the back; for example, i f doing a healing ritual y o u could give it

treated b y candle-burning. Simply choose the necessary candles —

a green back (green for healing). I f y o u don't k n o w the b i r t h date

astral, offertory, day—place them, and, i f necessary, manipulate them

and astrological sign, then y o u can just make a white figure.

to indicate w h a t y o u w a n t t o achieve.

1%

Magic (Specific)

I Solitary Practice

Stuff the figure w i t h cotton, rags, or (best) any appropriate herbs (see Appendices: Magical Properties o f H e r b s ) . T h i n k about the stuffing; i t can add to the power o f the figure; for example, i f w o r k i n g to b r i n g money w h y not stuff the doll w i t h dollar bills, or cut-up M o n o p o l y money? For love, w i t h hopes o f marriage, stuff i t w i t h confetti. There are many items such as these that could be appropriate for what y o u are t r y i n g to do. Come u p w i t h some of y o u r o w n . W h e n it has been stuffed, sew up the top o f the figure and then mark i t to show w h o m it represents. Embroider, paint, or use magic markers to put on a face and facial hair i f there is any; add w o o l o f an appropriate color for the hair. O n the body mark the person's name, i f k n o w n , and their astrological sign, i f k n o w n . As an alternative y o u can make the figure o f wax, clay, or similar, chopping the herb(s) finely and m i x i n g into the clay. The personal details could then be scratched onto the figure using y o u r b u r i n . A straw man or woman could also be constructed. I n simplest form y o u could just cut out a flat form from cardboard and mark/paint it to represent the person. B u t the more w o r k y o u put into it, the more

I 157

The making o f a figure, such as modeling or sewing and stuffing, puts more power into it for there is far more of y o u r time and energy spent i n making it. Once it's made, as part o f the ritual y o u w o u l d consecrate it and name it for the person i t represents. As an example of poppet magic, here's a suggested ritual for using a poppet to help someone recover from an illness (be sure to get the person's permission to do this). I n this instance w e ' l l use a cloth poppet. As i n candle-burning magic, y o u can have a day candle on the altar. For this example it w o u l d be a white one and the ritual w o u l d be done on a Monday, for healing. M a k e the poppet and w r i t e the person's name on it. I f y o u k n o w the person, add his or her astrological sun sign, moon sign, and rising sign. Lay the poppet on the altar. Light the altar candle, the incense, and the day candle. Sit for a few moments reviewing the situation: w h a t the person has suffered from and how much y o u want h i m or her to recover. I n y o u r o w n words, call upon the L o r d and the Lady to witness the rite y o u are about to perform. H a v i n g invited the gods to witness the rite, state the purpose o f it:

powerful w i l l be the magic. "I am here to bring healing and happiness to [Name o f person] and to fill him/her with joy and contentment." Pick up the poppet and sprinkle it w i t h the salted water, then hold it i n the smoke o f the incense, t u r n i n g it so that all o f it gets censed. As y o u do this, say words to the effect: "Here is [Name o f person]. I t is him/her in every detail. A l l that I do to this representation, I do to [Name o f person]. So Mote It Be." N o w lay the poppet on the altar and, taking up y o u r wand, touch the tip o f it to the figure while y o u concentrate on seeing that person fully healed, and happy and joyful, as a result o f this ritual. D i r e c t y o u r healing energies into the figure, and ask that the gods also send Poppets

their healing to the person it represents. Remember, in magic y o u

158 I Solitary Practice should see the thing completed, rather than simply getting better. So see the person fully recovered; see him or her laughing and moving about, fully cured. W h e n y o u feel y o u have done this for long enough, put aside the w a n d and give thanks to the L o r d and the Lady, in y o u r o w n words. Close the circle. Y o u may repeat this ritual on a daily, weekly, or monthly basis, i f y o u wish. After closing the

Magic (Specific)

I 159

o f the i n d i v i d u a l . M a k e certain t h a t o n l y the person y o u w a n t to affect is i n the photograph and no one else. The placket itself represents the healing, or other, force. B y placing the photograph inside the placket, the individual is surrounded b y the ritual energies necessary for the healing, love magic, or whatever is being w o r k e d .

circle, carefully wrap the poppet in a piece o f white linen and put it away somewhere where i t w i l l not be disturbed. Such poppet magic is one o f the best forms o f creating love between t w o people, and we'll look at that later, in the "Love Magic" section.

Plackets Placket magic utilizes small pockets, or "plackets," to assist i n accomplishing the magic. (The w o r d placket is an O l d English w o r d that Plackets

means both "pocket" and "vagina"!) These are made o f felt, or similar material, and in a color or colors appropriate to w h a t is being sought. A photograph o f the person, or something belonging to him or

A s an example o f placket magic, here is the example I used for

her, is placed inside the placket and kept there for a period o f time.

poppet magic, but this time using a placket. The aim is to help some-

The placket is about three or four inches square, depending upon the

one recover from an illness (be sure to get the person's permission to

size o f the photographs that are to be inserted. I n a sense, plackets are

do this). For this example, it w o u l d be a white day candle on the altar

very similar to poppets but without the humanlike shape and not spe-

and the ritual w o u l d be done on a Monday, for healing. The placket

cific to any one particular person. I f y o u plan to do much placket

should be green, for healing, or it could be green on one side and the

magic then make a series o f these pockets to have on hand, in various

person's primary color on the other, i f his or her b i r t h date is k n o w n .

colors, so that y o u can use an appropriate one according to the color

The placket lies on the altar, w i t h a photograph o f the person

associations and astral colors. Also make one w i t h green on one side

alongside i t . L i g h t the altar candle, the incense, and the day candle.

and red on the other, and one w i t h green on one side and blue on the

Sit for a few moments reviewing the situation: w h a t the person has

other. These w i l l be very useful for healing magic, w o r k i n g w i t h ener-

suffered from and h o w much y o u w a n t h i m or her t o recover. I n

gizing (the red end o f the spectrum) and soothing (blue end). A photograph placed inside the placket is a good "connection" w i t h the person y o u are t r y i n g to affect w i t h y o u r magic. ( A letter or other w r i t i n g could also be used.) I t works like the nail clippings or hair that might be placed inside a poppet, in being a representation

y o u r o w n words, call upon the L o r d and the Lady to witness the rite y o u are about to perform. H a v i n g invited the gods to witness the rite, state the purpose o f i t :

" I am here to bring healing and happiness to [Name o f person] and tO fill him/her with joy and contentment."

160 I Solitary Practice

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/ 161

Take up the photograph and hold it i n the smoke o f the incense, t u r n i n g it so that all of i t gets censed. As y o u do this, say words to the effect: "Here is [Name o f person]. I t is him/her in every detail. A l l that I do to this representation, I do to [Name o f person]. So Mote I t Be." Pick up the placket and sprinkle it w i t h the salted water, then hold i t i n the smoke o f the incense, t u r n i n g i t so that all o f i t gets censed including the inside. As y o u do this, say w o r d s to the effect:

Sorcerer Selling Mariners the Winds tied up in Three Knots of a Rope Olaus Magnus, HLitoria

"Here is that which w i l l cover and bring healing energies. So Mote It Be."

de gentibiu)

septentrionalibiu.

I f the sailor found himself becalmed he could untie one o f the

N o w slide the photograph into the placket and lay i t on the altar.

knots and a w i n d w o u l d come u p . The more knots he untied, the

Taking up y o u r wand, touch the t i p o f it to the placket while y o u con-

fiercer the w i n d w o u l d become. According to Magnus, "When they

centrate on seeing that person fully healed, and happy and joyful, as a

had their price they knit three magical knots . . . bound up w i t h a

result o f this ritual. Direct y o u r healing energies into the placket, and

thong, and they gave them unto the merchant sailors, observing that

ask that the gods also send their healing to the person represented.

rule, that when they unloosed the first, they should have a good gale

Remember, in magic y o u should see the thing completed, rather than

o f w i n d ; when the second, a stronger w i n d ; but when they untied

simply getting better. So see the person fully recovered; see them

the t h i r d , they should have such cruel tempests that they should not

laughing and moving about, fully cured. W h e n y o u feel y o u have done

be able to look out o f the forecastle to avoid the rocks."

this for long enough, put aside the wand and give thanks to the L o r d and the Lady, in y o u r o w n words. Close the circle. Y o u may repeat this ritual on a daily, weekly, or monthly basis, i f y o u wish. Leave the photograph inside the placket for at least three days after the ritual. P i n k plackets can be used for love magic, green for

finances,

The best k n o w n Wiccan cord magic spell involves tying nine knots in y o u r cord whilst building up the power and directing it into that cord. This power buildup can be done by dancing, chanting, or however y o u w o r k best in b u i l d i n g power. H o l d i n g the cord and concentrating

orange for attraction, and so on, as in the color associations.

the

energy,

the

first

knot

is

tied

in the

middle

w i t h the words "By knot of one, this spell's

x begun."

Cord Magic

The next knot is tied at one end x The next knot is at the other end x

x

x "By knot

of three, so mote it be."

Magnus's Historic de Gentibus Septentrionalibiu (1555). This was a cord into w h i c h magic had been w o r k e d , to generate winds.

w i t h the

words, "By knot of two, this spell comes true."

Witches have w o r k e d c o r d magic for centuries. There is a woodcut showing a W i t c h selling a k n o t t e d rope to some sailors, i n Olaus

x

Then a knot between x

x

x

the middle and one o f the end ones

x "By knot of four, this power I store."

162 I Solitary Practice

Magic (Specific) / 163 x

concentrate on the aim o f the spell—the intent. Build up the power

between the end one and the middle one. "By knot of five, the

and energy w i t h i n yourself as y o u feel best. See the finished act. Then

spell's alive."

stand and, stamping out a rhythm, dance three times around the circle

The same t h i n g at the other end x

N e x t between the first t w o x — x — x

x

x

x

x

x

x w i t h "By

making three knots in all—one at each end and one i n the middle —

knot of six, this spell I fix." Then the same at the other end x — x — x

deosil. Tie a k n o t i n the triple cord each time y o u pass the east,

x

x—x—x with

the middle first, then the end ones. Return to the altar and lay the

"By knot of seven, this spell I'll leaven." The next knot should be next to the center x — x — x — x — x

directing y o u r power into the knots as y o u tie them. Tie the knot i n

x

— x — x w i t h "By knot of eight, I'll cast the fate." Finally, the last k n o t x — x — x — x — x — x — x — x — x w i t h "By knot of nine, what's done is fine." A l l the energy is finally released into that last knot, seeing the finalizing o f the w o r k y o u are doing. I f y o u are w o r k i n g sex magic (see "Sex Magic" section), this is where the knot is tied at the climax. A l l the raised power is now stored i n that nine-knotted cord. The release o f that stored power is done at another, later, ritual. I t can be done all at once, i f necessary, or it can be done by untying one knot each day for nine days, building up to the best time. The knots should be released in the same order in which they were tied, not the reverse order. This way it's the final knot, w h i c h absorbed the most energy, that is again untied at the climax. There is another simple yet effective cord magic spell. This can be used for any magic y o u w a n t to do that needs to come into effect in the near future. I t utilizes three cords, each twenty-one inches in length. One is red in color, one white, and one green. I n ritual, sprinkle them w i t h the salted water and then hold them in the smoke o f the incense. Sit and plait the three cords together while concentrating on the magic y o u w a n t to take effect (remember to see i t as having been successful). As y o u plait them, say: "I bind these cords together as I would bind my spell. I bind the cords; I bind the spell. I bind my power—work it well!" Carry the cords to the east and hold them up. Repeat to the south, west, and north, then return to the altar. Sit, stand, or kneel and

knotted cords on i t . Touch y o u r w a n d to i t and say: "Here is my power, deep in these cords. I t is tied within so that it may not escape." Take the knotted cords to the east and hold them up, saying: "The A i r will carry this magic." Go to the south and say: "The F i r e will marry this magic." Go to the west and say: "The Water w i l l bear this magic." Go to the north and say: "The E a r t h will wear this magic." Return to the altar and say: "I bind these cords together as I would bind my spell. I bind the cords; I bind the spell. I bind my power—work it well!" Lay the knotted cords on the altar, leaving them there till y o u have ended the circle. Afterward, keep the cords on y o u r person for seven days, sleeping w i t h them under y o u r pillow at night. Then b u r y them beneath an oak tree or a thorn bush. The magic w i t h w h i c h y o u have imbued them w i l l continue to emerge from the buried cords over a long period of time, supplementing a n y further magic y o u do for that particular p e r s o n o r p u r p o s e .

Magic (Specific)

164 I Solitary Practice

Color Magic Color can be used i n all forms o f magic to reinforce i t and help make

I 165

This, then, is the ideal person, i n y o u r eyes. N o w , for the purposes o f the magic you're about to do, forget the name Tony. Look at the list as just the "ingredients" o f the person y o u w a n t to fall for y o u . Y o u

it especially effective. Previously you've seen how i t can be utilized in

can n o w w o r k magic—candle-burning, poppet, placket, cord, or

candle magic, and i n poppet and placket magic. I t can be w o r k e d

whatever—to d r a w to y o u someone w h o fits this description. Be sure

into many other forms o f magic also, such as w i t h talismans. Basi-

to w o r k the spell w i t h o u t Tony specifically i n mind, just the "Tony

cally, whatever magic y o u are planning, consider whether or not it

type" y o u have detailed. W h e n the magic w o r k s (as i t w i l l ) , i f the

could be enhanced by the use o f color. B u r n i n g additional color can-

gods feel it is r i g h t i t may w e l l t u r n out that it is Tony w h o comes

dles, using colored paper or other material, t y i n g colored cords or

running, after all. B u t i t may also be an entirely different person y o u

ribbons to objects, shining colored lights—all these are ways to rein-

weren't even aware o f before, but w h o fits the detailed description

force w i t h color. Be guided b y the table o f color associations, and b y

y o u put together. Y o u may then forget all about Tony! The point is

the colors for the days o f the week and zodiacal signs that have been

that y o u w i l l have done potent love magic w i t h o u t directing it specif-

discussed.

ically at Tony. Y o u w i l l not, therefore, have been w o r k i n g against his, or anyone else's, free w i l l . Below are a couple o f ways o f w o r k -

Love Magic The main thing to remember w i t h love magic is that y o u must never interfere w i t h another's free w i l l . I t is all too easy to t h i n k that by making someone else love y o u , y o u are not actually harming h i m or her. I n a sense y o u are not, but the very fact that y o u are making the person do something that he or she w o u l d not normally do, is enough to classify that magic as negative. What, then, can be done to attract someone to you? There are t w o possibilities. The first is simply to w o r k on yourself, to make yourself so attractive that others are naturally d r a w n to y o u . B u t i f you've been w o r k i n g on that and i t still seems you're not getting anywhere, then there is some magic that y o u can do that w i l l not be negative. W o r k a love spell to bring someone to y o u , rather than a specific person. Let's say that y o u are a y o u n g w o m a n w h o is strongly d r a w n to a young man, w h o m we'll call Tony, but the attraction does not go both ways. I n other words, Tony doesn't even seem to k n o w y o u exist! Start by making a list o f all the things y o u like about Tony: his hair

ing love magic using this method. Poppet Love Spell M a k e a poppet to represent yourself, then make a second one to represent the type o f person y o u want to attract. Do not put a name on that second dolL Stuff the dolls w i t h such herbs as A d a m & Eve root, elderflower, rosebuds, m o t h e r w o r t , y a r r o w , vervain, and the like (see Appendices: Magical Properties o f H e r b s ) . Concentrate on true love whilst y o u make the poppets. Lay them on the altar w i t h y o u r w a n d across them. Also on the altar have a twenty-one-inch length o f red or p i n k r i b b o n . L i g h t the altar candle, the incense, and the day candle. Sit for a few moments reviewing the situation: the type o f person y o u w a n t to b r i n g t o y o u (remember, no names!) and y o u r desire for true love and happiness. I n y o u r o w n words, call upon the L o r d and the L a d y to witness the rite y o u are about to p e r f o r m . Having invited the gods to witness the rite, state the purpose o f i t : "I am here to bring lasting love and happiness to myself,

color, height, eyes, physique, interests, musical taste, dress, and so

[Your name], that I may be filled with joy and

on. I f y o u k n o w his b i r t h date then add his sun sign to y o u r list.

contentment."

166 I Solitary Practice

Magic (Specific)

I 167

Take up the poppet o f y o u r s e l f and sprinkle i t w i t h the salted

Tie the r i b b o n and lay the figures back on the altar. L a y y o u r

water, then hold i t i n the smoke o f the incense, t u r n i n g i t so that all

w a n d across them. For the next few minutes y o u may either sit and

o f it gets censed. As y o u do this, say words to the effect:

direct power into the figures or dance around the circle to b u i l d the

"Here am I , [Your name]. It is me in every detail. A l l that I do to this representation, I do to me, [Your name]. So

power and then direct i t into them. W h e n y o u feel y o u have done this for long enough, give thanks to the L o r d and the Lady, i n y o u r o w n words. Close the circle. Y o u may repeat this ritual on a daily,

Mote It Be."

weekly, or monthly basis, i f y o u w i s h . After closing the circle, care-

Return it to the altar, take up the second poppet, and sprinkle it w i t h the salted water, then hold it i n the smoke o f the incense, turning

fully w r a p the poppets i n a piece o f w h i t e linen and put them away somewhere where they w i l l not be disturbed.

it so that all o f i t gets censed. As y o u do this, say words to the effect: "Here is he/she whom I would love. This represents all those qualities that I want and need; all that I desire in another. So Mote I t Be." N o w lay both poppets side b y side on the altar and, holding y o u r wand, lay i t across the t w o figures while y o u concentrate on seeing yourself completely happy and fulfilled, as a result o f this ritual. (It's best to concentrate solely on yourself and y o u r love and happiness, without picturing another w i t h you.) Remember, i n magic y o u should Love Poppets

see the thing completed, rather than simply w o r k i n g , so see yourself completely happy and filled w i t h love. N o w take u p both poppets and hold them facing one another, one i n each hand, slightly apart. Say:

Candle Love Spell Set up the altar w i t h an astral candle for yourself on one side and an

"May these two individuals be drawn together and become

orange candle (for attraction) beside i t . O n the other side o f the altar

one. L e t the love so flow between them that they are

have a white candle to represent the u n k n o w n lover, w i t h a p i n k

inseparable."

candle (for love) beside it. The day candle should be a green one and

Slowly move y o u r t w o hands together u n t i l the poppets

are

against each other, face to face. Then take up the silk r i b b o n and b i n d i t around the t w o figures, saying:

this ritual should be done on a Friday, just prior to the full moon. L i g h t the altar candle, the incense, and the day candle. Sit for a few moments concentrating on seeing yourself completely happy and fulfilled, as a result o f this ritual. (It's best to concentrate solely on

"May they cling to one another and stay together as one.

yourself and y o u r love and happiness, w i t h o u t picturing another w i t h

No more shall they be separate; no more alone. E a c h shall

y o u . ) Remember, in magic y o u should see the t h i n g completed,

be fast together with the other. So Mote I t Be."

rather than simply w o r k i n g , so see yourself completely happy and

168 I Solitary Practice

Magic (Specific)

I 169

filled w i t h love. I n y o u r o w n words, call upon the L o r d and the Lady

N o w spend some time concentrating on seeing yourself happy,

to witness the rite y o u are about to perform. H a v i n g invited the gods

joyful, and filled w i t h love, as a result o f this ritual. Light first y o u r

to witness the rite, state the purpose o f i t :

astral candle, then the orange one. Let them b u r n for a few moments

"I am here to bring lasting love and happiness to myself, [Your name] that I may be filled with joy and contentment."

then light the white candle and the p i n k candle. Sit w i t h them all burning for a few more moments. Take the white and the p i n k candles and move them slowly across the surface o f the altar, toward y o u r astral candle and its attendant orange one. Y o u can do this either i n stages

Take up the astral candle and, w i t h the b u r i n , inscribe y o u r name

or, very slowly, i n one long movement. As the candles move across, be

along its length. Y o u can do this i n one o f the magical alphabets i f

aware o f love coming into y o u r life, o f a sense o f completeness. W h e n

y o u wish, though regular letters w i l l do. Then consecrate the candle:

the four candles are all together, k n o w that y o u have n o w caught

r u b i t w i t h the oil, o u t w a r d from the center t o w a r d the ends, slowly

the attention o f another and that the wheels o f love are i n motion.

t u r n i n g i t so that the entire candle gets oiled. Then hold i t i n the

Give thanks to the L o r d and the Lady, in y o u r o w n words, and close

smoke o f the incense, again t u r n i n g it so that all o f it gets censed. As

the circle. Y o u may leave the candles burning until they have burned

y o u do this, say words to the effect:

themselves out, or y o u may repeat this ritual on a weekly or monthly

"Here is myself, [Your name]. It is me in every detail. A l l that I do to this representation, I do to me. So Mote It Be."

basis. I f on a weekly basis, extinguish the candles after an hour and relight them at the next performance of the ritual, timing things so that the candles all come together close to, and just before, the full

Stand the candle i n its place on the altar. Take u p the orange

moon. I f on a monthly basis, repeat the ritual i n its entirety each time,

candle. D o the same t h i n g ; consecrate i t and inscribe i t w i t h the

moving the white and pink candles from their starting positions across

w o r d "attraction." Then say:

to the other t w o . Y o u can keep this up repeatedly, doing the ritual

"Here is Attraction. I t is with me and all about me. So Mote I t Be."

every month using the same candles, until they have burned d o w n . Both o f the above spells can also be done to deepen a love that is already there, to cement a marriage, to help a family bond. D o n ' t be

Place the candle alongside y o u r astral candle. Take up the white

afraid o f experimenting. W r i t e y o u r o w n rituals, w h i c h can be based

one on the other side o f the altar; consecrate i t and inscribe i t w i t h

on those I have given. So long as y o u keep the Wiccan Rede i n mind,

the words "true love." Say:

y o u w i l l do all right.

"Here is the true love I seek; the other half that makes me whole. So Mote I t Be." Take u p the p i n k candle; consecrate i t and inscribe i t w i t h the w o r d "love." Say:

Remembering and reliving can raise power. Raise more by drumming, chanting, clapping, pounding, breathing, singing, dancing, or any other active

"Here is the love that is brought to us, filling our lives with

method you favor. Let the feelings flow free; let the

all that we desire. So Mote It Be."

power surge through you.

Place that candle alongside the white candle.

—Amber K, True Maffick

170 I Solitary Practice

Magic (Specific)

power. Finally, there is the "explosion" of the power generated—the

Sex Magic As y o u have seen, the main ingredient i n w o r k i n g magic is the power that y o u raise. W i t h o u t this power, no magic can be performed. I n such forms as candle-burning, this power-raising may be low-key, but it's there in the concentration o f inscribing the candles, for example. There are many ways to raise power: chanting, dancing, awakening the kundalini (see below), d r u m m i n g , scourging, and through sex. Sex magic is the art o f using the sexual experience, and especially the orgasm, for magical purposes. A c c o r d i n g to D r . J o n n M u m f o r d (Sexual Occultism), the most important psycho-physiological event i n the life o f a human is the orgasm. That orgasm is achieved following much the same pattern as is found in magical w o r k i n g and power raising — it starts slowly and very gradually builds to a climax. The literal climax o f sex magic is the orgasm. Just how that is achieved is unimportant, so sex magic can be done b y the Solitary just as effectively as b y a couple o r b y a whole coven. A l l that matters is that the orgasm be the time o f directing the power generated to the target selected. D u r i n g the excitement o f sex, all o f y o u r senses become heightened, attuning y o u t o the psychic realm m u c h more sharply than is the case i n y o u r normal state. J u s t before, d u r i n g , and immediately after the sexual climax, the m i n d is i n a state o f hypersensitivity,

and this can be especially useful for w o r k i n g magic.

/ 171

(Many

people have experienced timelessness, accompanied b y subjective sensations o f being "absorbed" by a sex partner d u r i n g orgasm.) Successful sex magic involves interplay o f all o f these factors. W h e n w o r k i n g sex magic, the magical process can be broken d o w n into the following steps. First is the planning stage, when y o u settle upon the exact details o f h o w to proceed. This includes the "goal" to aim at, the methods o f arousal y o u w i l l use, what to visualize during the act and, especially at the climax, what to set y o u r sights on at the release

orgasm that sends the magical force to its target. Perhaps w i t h eyes closed, start by gently caressing y o u r body, not especially trying for arousal but w i t h gentle thoughts that w i l l lead in that direction. A t this point, the breasts and genitals are best avoided; concentrate more on the hair, face, arms, and legs instead. Thoughts can be on anyone or anything that helps w i t h sexual direction at this time, since arousal w i l l eventually need t o come about. Gradually include breasts and genitals i n y o u r caressing, w i t h the aim o f becoming totally aroused, eventually concentrating primarily on the genital area. A t some point, i t w i l l be necessary t o shift the focus o f y o u r m i n d to the object o f the magic. Y o u should have become sufficiently aroused, by that point, that shifting this focus w i l l not lose you

the sexual stimulation. Proceed b y gently rocking back and forth, i f that helps, and focus-

ing on the person to w h o m the power w i l l be directed; as always i n magic, see in y o u r mind's eye a successful result. T r y to hold o f f the orgasm as long as possible while w o r k i n g on the visualization. W h e n you

can no longer hold off, at the moment o f orgasm see the power

shooting out f r o m y o u t o the target like a bolt o f l i g h t n i n g . One W i t c h has described the release as a force "that pulses from my lower chakras, surging up t h r o u g h the others before blasting out o f my c r o w n chakra, at the top o f my head."

9

As I've said, the method o f achieving orgasm is unimportant. For this reason any variety o f sexual stimulation methods may be employed. This type o f magic has been performed b y Solitary Witches for generations; probably the majority induced the power release w i t h their hands and fingers but some Witches certainly used such magical items as Priapic (phallic) wands. These days, such seemingly non-magical items as dildos and vibrators are also used. Sex magic is simply one method o f doing magic out o f many, though it's certainly not for everyone.

of the power. Then comes the actual practice—the magical, sensual, and sexual foreplay that develops into the serious buildup of that

'Fiona Home, Witch: A .llm/icil Jmirnry (New York: Thorsona, 2000).

Magic (Specific)

172 I Solitary Practice

/ 173

I have mentioned the chakras (pronounced dharkrerS) and raising

the orange light energizing that section o f y o u r body. Continue in

the kundalini. The chakras—a Sanskrit word—are psychic centers of

this fashion, gradually m o v i n g the energy and changing the light

the body that coincide w i t h various glands. There are seven o f them,

color, so that i t moves u p to all seven chakra points. W h e n you've

following the line o f the spine from its base up to the head and then

done them all, let the light change back to white and again spread

on to the top o f the head. They also correspond to the seven colors

out to envelop the whole cone o f power about y o u .

of the light spectrum. Ancient wisdom teaches that these psychic centers can be opened, in order, to produce a force k n o w n as the k u n dalini, w h i c h surges u p w a r d . This is also k n o w n as the "serpent

All force is vibration . . . Then we see the evolution

power." Essentially, it is power-raising w i t h i n y o u r body.

of force in vibration brought up to the point wherein

The base chakra is at the perineum, m i d w a y between the anus and the genitals. Its color is red. The next chakra comes at the fifth

man becomes one with the Creative Energy, or the Godhead.

lumbar, at the suprarenal glands, w h i c h is equated w i t h orange. Then

— E d g a r Cayce, Reading

there is the solar plexus at the lyden, w h i c h is yellow. The heart

No.

900-422

at the thymus is green. The throat at the t h y r o i d is blue. The position of the t h i r d eye (between and slightly above the eyebrows) is the pineal gland and is indigo. A n d the "crown chakra" is at the pitu-

Protection

itary and is violet i n color. One way o f raising energy is to meditate

Under the "Preparations" and "Precautions" sections i n chapter 13, I

and concentrate on these seven centers. They can be activated by

have given things y o u should do before w o r k i n g magic. N o w let's

causing them to rotate, i n order. D u r i n g sexual activity, the gradual

look at some specifics o f protection in various circumstances. H o w -

buildup t o w a r d the orgasm is automatically accompanied b y (per-

ever, first let me emphasize the necessity o f doing the deep breathing

haps caused by) this chakra activity.

and white-light building as a protective measure, to the point where

To energize the chakras, whether as an adjunct to the performing

y o u should do this at the start o f every morning, i f y o u feel y o u are in

of sexual magic or for raising power for other forms o f magic, sit

any situation where y o u need constant protection. The cone o f power

quietly and relax. D o y o u r light-building exercise. F r o m the culmi-

y o u build w i l l not only protect y o u from psychic attack but also from

nation o f doing this white-light building, see that light become red

physical harm, t u r n i n g away hurtful intentions and potential evil.

and focus i t onto the first chakra point. See, i n y o u r m i n d , that

A talisman can be a useful and effective tool o f protection, and I

chakra become a vibrant red and start to spin, i n a clockwise direc-

w i l l detail the making o f those i n the next section. Similarly, amulets,

tion. ( I find it helps to imagine it like one o f the swirling wheels of

such as protective herbs and roots, can w o r k well. M i r r o r s have been

light and sparks seen at fireworks displays.) See and feel the red

used for centuries as a magical means o f reflecting away negative

light flowing into the perineum area. W h e n y o u feel y o u have

energies. They are used i n the ancient Chinese art o f feng shui (pro-

absorbed a sufficient amount o f this energy, let the light move up to

nounced fung shway). They are also an essential ingredient i n the

the next chakra area, changing color from red to orange as it does.

Witch's bottle, w h i c h is detailed below. Used by themselves, flat mir-

See and feel the orange light now s w i r l i n g at the position o f thai

rors are effective while concave mirrors w i l l "turn enemies upside

second chakra; at the suprarenal. Again, as y o u breathe deeply feel

d o w n . " Convex mirrors, on the other hand, can be far-reaching. I f

Magic (Specific)

174 I Solitary Practice

/ 175

coming, then hang the m i r r o r facing that way. I f y o u don't know,

ring. I have even k n o w n some Witches w h o have obtained a pentagram tattoo.

then hang four m i r r o r s about y o u r home — one facing o u t w a r d in

A l l Witches should make a Witch's bottle, w h i c h has been the p r i -

y o u k n o w the direction from w h i c h h a r m or animosity w i l l be

each direction. A number o f small mirrors hanging in a bush or tree

mary protection used by Witches for hundreds o f years. The idea

close to the house entrance makes a good protection.

behind it is to not only protect the maker from any

W i n d chimes can also be protective, as can bells. The idea origi-

negativity

directed at him or her, but to actually send back that negativity. The

nated w i t h the belief that the sound o f the chimes w o u l d frighten

more the sender tries to harm y o u , the more he (or she) w i l l harm

away harmful spirits, b u t there is more to i t than that. Sound is

himself. Take a small jar w i t h a screw-type l i d . Fill it at least half full

vibration and vibration has an effect on everything. Positive vibra-

w i t h broken glass, broken mirror, rusty nails, pins, needles, screws,

tions, from such as w i n d chimes, can affect negative things, thus

old razor blades, and so on — in effect, anything sharp. Then urinate

serving to protect. Incense also can serve as a protective measure.

into the jar to fill it, thus personalizing the jar and its contents. A

Again, the burning o f incense and its resultant smoke can cause pos-

woman can make i t an especially effective bottle by including some

itive vibrations and well-being.

menstrual blood. Screw on the l i d and seal it w i t h tape or wax. I t

One way to cleanse a house or apartment, ensuring protection for

should then be buried in the ground at least twelve inches deep (so

all w h o live there, is to sprinkle the corner o f every room and every

that it is below any frost line). This should be done in some isolated

closet w i t h salted water and to cense i t w i t h burning incense. I ' d sug-

spot where it w i l l not be disturbed. So long as it stays there it w i l l

gest calling on the L o r d and the Lady to protect while doing this.

w o r k for y o u . I recommend doing a new W i t c h bottle once a year,

Magical baths and washes can also be used for protection. Bathing in

just i n case the old one somehow gets cracked or broken. I f y o u live

water into w h i c h herbs have been p u t to soak is a good way o f protecting yourself. Look at the Magical Properties o f Herbs list in the

in the city, i t is w o r t h making a special t r i p out to the c o u n t r y to b u r y y o u r bottle.

appendices and see w h i c h ones are connected w i t h protection (such as basil, bay, dill, fennel, and rosemary). The herbs can either be

Talismans and; Amulets

t h r o w n directly into the bath or they can be collected in a muslin bag and allowed to hang into the water.

A talisman is a human-made tool designed for magical purposes such as

There are numerous spells for protection. Y o u can construct y o u r

protection and an amulet is a natural object used for similar magical

o w n , based on the examples o f candle-burning magic and similar,

purposes; both are consecrated for use, i m b u i n g them w i t h magi-

previously described. O n e suggestion w o u l d be to place an astral

cal power. Talismans and amulets are used mostly for protection but

candle for yourself in the center o f the altar and surround i t w i t h a

can also be used for a variety o f other things, such as to b r i n g luck,

number o f y e l l o w or gold candles for protection. I n Wicca For Life

love, and money, as an aid to healing, and so on. Let's look at talis-

(Citadel) I give some specifics, both for personal protection and for protection o f the house.

mans first, since they have to be made from scratch. Talismans can be made from virtually any material. The easiest to

The pentagram—the traditional symbol o f Witchcraft — is a pro-

w o r k w i t h is paper (or parchment), but they can also be made o f

tective sign i n itself. W e a r i n g a pentagram serves as a talismanic

wood, metal, bone, ivory, and so on. M a n y occult stores and catalogs

protection. I t represents the life force and, as such, wards against

advertise ready-made, commercial talismans for various

negativity. Wear a pentagram either in the lorm of a pendant or a

Remember, however, thai the most elleclive (and powerlul) magic

purposes.

Magic (Specific) I 177

176 I Solitary Practice is that done b y the person most connected to the need. A n y talisman that y o u make yourself, however crude it may seem, w i l l therefore be far more powerful than one bought f r o m a store or made for y o u b y someone else.

table, is Wednesday and its connection to mercury, since it's not possible to make a talisman o f liquid mercury (although i t could be contained i n a small bottle or other vessel); these days a l u m i n u m is substituted for that metal. A l l o f the above can still be made on paper, parchment, w o o d , and so on, i f y o u prefer. Actually, copper is

A t the beginning of this chapter, when talking about candle-burning

a favorite metal, for whatever purpose, simply because i t is easy to

magic, I gave a table o f correspondences for the days o f the week

w o r k w i t h (also pleasant to look at and relatively easy to obtain).

and associations for each day. I ' l l repeat that here b u t instead o f

T h e a b ove listing shows the preferred metal, but y o u can still deviate

including the colors, I w i l l give the planets and metals associated

i f y o u wish.

w i t h the days. ]DAYS

OF T H E W E E K

Symbols of a wide variety from almost every

Day

Planet

Metal

Association

conceivable source are employed to provide character

Monday

Moon

silver

ancestors; childbearing; dreams; healing; instinct; memory; merchandise; purity; theft; virginity

and to give specificity to the dynamic purpose for

Tuesday

Mars

iron

Wednesday Mercury mercury Thursday Friday

Saturday

Sunday

enemies; initiation; loyalty; matrimony; prison; protection; war; wealth business; communication; debt; fear; loss; travel

Jupiter

tin

clothing; desires; harvests; honor; marriage; oaths; riches; treaties

Venus

copper

beauty; family life; friendship; fruitfulness; growth; harmony; love; nature; pleasures; sexuality; strangers; waters

Saturn

Sun

lead

gold

which the talisman has been constructed. —Israel Regardie, How to Make and Use Talismans

W h a t y o u put on that paper, metal, or w o o d to make a talisman depends upon its intended purpose. There are many old books o f magic that show a wide variety o f designs. B u t simply copying a design, however ancient, w i t h o u t k n o w i n g its full meaning can be hazardous. It's much better to use something that y o u completely understand and that is designed specifically for y o u r personal need. The easiest way to carry a talisman is to wear it, so discs that can

building; doctrine; freedom; gifts; life; protection; real estate; sowing; strength; tenacity

can be purchased at craft stores). I f y o u ' d rather, y o u can place the

agriculture; beauty; creativity; fortune; hope; money; self-expression; victory

yours. To be effective, talismans need to be w o r n or carried on the

be hung on chains are the most common form (and small copper discs talisman in a little pouch and carry it in y o u r pocket. The choice is person and, at night, slept w i t h under the pillow. I n this way there is

F r o m this y o u can see w h i c h metal is best to use w h e n making a talisman; for example, i f y o u w a n t a talisman to promote love, y o u w o u l d do best to make i t on a Friday and to use copper, the metal ol Venus, the goddess o f love. The one obvious problem, from this

a direct connection w i t h you, a two-way exchange o f energies. O n the front, or obverse, o f the talisman put something that w i l l personalize it, thai will make it yours specifically. This could simply hi' y o u r name and liirlh dale, Witch name, and astrological signs, or

178 I Solitary Practice anything like that. I w o u l d suggest using y o u r W i t c h name, i f y o u have one, since y o u are w o r k i n g w i t h magic. I w o u l d further suggest that this be put onto the talisman i n one o f the so-called magical scripts. There are a number o f these and I include some i n the appendix, for reference. M a n y people w h o use these magic alphabets are ignorant o f the original reasons for their use (to put power into the writing) and t r y to impress others by showing their proficiency w i t h , for example, Theban; they w r i t e it as rapidly as they w o u l d everyday English. Doing this, however, actually shows a tremendous ignorance,

Magic (Specific) / 179 The other side—the reverse — is, perhaps, the more important one. Here y o u w i l l put the object o f the talisman: love, protection, healing, money, and so o n . Y o u could simply w r i t e the appropriate w o r d , using a magic alphabet, or y o u could do something a little more intricate and therefore a little more powerful. I suggest a sigil based on a magic square. This square is made up o f the nine p r i m a r y numbers arranged in such a way that they add u p to fifteen ( k n o w n as the "constant") in every direction: across each line, up and d o w n each line, and even diagonally across from corner to corner:

since it defeats the whole purpose o f using that script. I f y o u were using ordinary, everyday w r i t i n g , over-familiarity w o u l d bring about a tendency to scribble d o w n what was to be written without really

A

9

2

thinking about the actual w r i t i n g itself—the formation o f the individ-

3

5

7

8

1

ual letters. By using an alphabet w i t h w h i c h y o u are not too familiar, on the other hand, y o u really have to concentrate on the actual form-

6

ing o f every single letter. I n this way y o u are putting y o u r energy, y o u r power or mana, into that w r i t i n g . The more power that goes into

N o w look for a moment at the key w o r d for the talisman: love

the making o f a talisman, the better; because it w i l l be more effective.

money, protection, and so o n . Let's use "strength" as an example.'

W i t h paper y o u w i l l use ink to mark it; w i t h metal y o u w i l l need to

Numerologically, the w o r d strength is a three number:

engrave i t . Scratching the design into the metal can be done fairly easily w i t h any sharp engraving tool, even a sharp nail. I n w o o d y o u can carve it or b u r n it. O n the obverse o f the talisman w r i t e y o u r W i t c h name i n the alphabet o f y o u r choice along w i t h y o u r b i r t h date or astrological signs. H o w y o u position these is up to y o u . Here are a couple o f suggestions for someone named Heather, born M a r c h 11, 1984.

1

2

3

A

5

6

7

8

9

A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

z

Strength: S = 1, T = 2, R = 9, E = 5, N = 5, G = 7, T = 2, H = 8, w h i c h becomes 1 + 2 + 9 + 5 + 5 + 7 + 2 + 8 = 39; 3 + 9 = 12; 1 + 2 = 3 Going back to the magic square, a small circle w i l l be placed on i t to show the start o f the w o r d (S = 1) and a second small circle for the end o f it ( H = 8). A small square w i l l be used to indicate that total number, three. W i t h lines connecting all the letters/numbers, y o u w i l l construct a pattern, or

digil, that represents the w o r d

"strength." N o t e that there are two 5s in the numerological equivalent o f the w o r d . To show this, a symbol is used that is, in effect, a Suggested Layouts—Obverse

"stop and go" sign: - 0 ^ —

Magic (Specific) / 181

180 I Solitary Practice The w o r d "strength," d r a w n over the magic square, w i l l look like

(1486—1535), a famous ceremonial magician, constructed seven different magic squares that he aligned w i t h the seven planets: Saturn,

this:

Jupiter, Mars, Sun, Venus, Mercury, and M o o n . These have become

4 9

Q

) _

f

.4 7 Y r ,/ 1

J

6

Talisman, Basic Figure W h e n that figure is then separated from the background square, it

standards in ritual magic and are even used i n Witchcraft, t y i n g in w i t h the seven days o f the week o f the above chart. They can be used in themselves, w i t h o u t the need to place a sigil over them. For a strength talisman, as in our previous example, y o u w o u l d simply use the Saturn square, on a Saturday, again preferably on a piece o f lead. The seven squares are as follows: 4 9 2 3 5 7 8 1 6

4

14 15

II 24 7 20 3 4 12 25 8 16

/

9 7 6 12 5 II 10 8

17 5 13 21 9 to 18 1 14 22 Z3 6 19 2 15

16 2 3 13

Saturn

Jupiter

stands alone like this:

Mars

6 32 3 34 35 7 II 27 28 8 19 14 16 (5 23 18 20 22 2/ 17

1 30 24

13 25 29 10 9 26 12 36 5 33 4 2 31

Sun 22 47 16 41 10 35 £ 23 43 17 42 II 30 6 24 49 81 36 13 31 7 25 43 19 38 14 32 1 26 44

21 46

This, then, is the sigil that is d r a w n on the reverse o f the talisman

12 37

20 33 2 27 45 15 40 9 34 3 28

39

8

Venus Sigil

4 29

8 58 59 5 49 15 14 52 4/ 23 22 44 32 34 38 29 40 26 17 47 9 55 64 2

27 46 54 3

4 62 63 53

II

/

10 56

48 19 18 45 25 35 39 26 37 36 30 31 33 20 2/ 43 42 24 It 13 5/ 50 16 61 60 6 7 57

Mercury

37 78 29 7(9 2/ 6 38 79 30 71 47 7 3? 80 31 16 48 8 40 81 57 26 67 36 77

62 13 54 22 63 14 72 23 55 31 64 24

5 46

15 56 17 49 9 41 73 33 65 2S 58 10 50 1 42 74 34 66 27 59 10 51 2 43 75 35 68 19 60 II 51 3 44 76 28 69 20 61 12 53 4 45

Moon Squares of Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon

and has all the power o f the W i t c h focused on the w o r d "strength." I t should be made on a Saturday and, ideally, should be done on a piece o f lead, though copper or paper w i l l do.

There are a large number o f other magic squares for a wide range

A n alternative symbol to place by itself on the reverse o f the tal-

of purposes, the majority comprised o f letters rather than numbers.

isman w o u l d be one o f the traditional magic squares. This is an

These are arranged so that the words read the same from the left,

arrangement o f numbers (or letters) i n the form o f a square, similar

right, up, and down. M a n y o f them are illustrated in S. L . MacGregor-

to the one we used above but more elaborate, utilizing far more num-

Mathers's translation o f The Book of Sacred Magic of Abra-Melin, the

bers. These magic squares were introduced into Europe from ancient

Mage (1932). I f using one o f these, again I ' d suggest using one o f the

India and China over fifteen hundred years ago. Cornelius Agrippa

magic alphabets lor the letters. See the next page for t w o examples:

182 I Solitary Practice

s

A T 0

P 0

A R

E

T E

N E

0

E

P

R 0

H

R T

R A

T A S

Magic (Specific) / 183 engrave it, it technically becomes a talisman but that doesn't matter;

\

these are only labels.

n "I 1 n n, <%

W h e t h e r amulet or talisman, t o complete the magical object i t needs to be consecrated. The following is a suggested consecration. I t may be done as part o f another ritual. I f so, it should be done

"I

before the Cakes and Wine rite. I n the ritual circle, sprinkle the object w i t h salted water and hold

Sator Square of Protection

M 1 L

0

N

1 R A G 0 L A M A L 0 G A R 1 N 0

L

1 M

H

i t i n the smoke o f the incense. Say: r

1 r

r ¥ r r i ¥ r

"Heme and Epona, here is my talisman/amulet. Bless it for its intended use, that it may serve me well, as I carry it. Let it be the focus of your love and let it keep me from all harm. So Mote It Be."

X

1 J?

M

X

i

(

Milon Square of Divination Great care is necessary w h e n constructing magic squares. I t

Lay it on the altar, touch y o u r w a n d to it, and concentrate y o u r thoughts on its purpose. See i t protecting y o u , strengthening y o u , bringing y o u love (or whatever the design o f i t may be). Then take it up and wear it, or carry i t on y o u r person in some way.

should be done i n a consecrated circle or at least after b u i l d i n g the protective cone o f white light. The lines should be d r a w n i n black ink, the numbers (or letters) w r i t t e n i n red i n k . The red must not touch the black anywhere. A l l should be d r a w n w i t h the paper or parchment set u p so that y o u r shadow doesn't fall over the w o r k .

Herb Magic Herbs are used a lot i n magic, both as an ingredient and as magical tools in themselves. I n magic, i t doesn't matter whether y o u use fresh or dried herbs. I n fact, dried herbs are probably more popular since they are more convenient. They can be used burned, like incense, or

As mentioned earlier, an amulet is a natural object that is used in

stuffed into poppets. They can also be carried, for their o w n magical

the same way as a talisman. Examples o f w e l l - k n o w n amulets are the

properties. (For a full listing o f the magical properties o f herbs, see

four-leaf clover and the rabbit's foot. B o t h are natural objects but are

Appendices.)

carried b y many people to b r i n g luck. Another typical one, recognized and used i n Witchcraft, is a stone w i t h a natural hole through it.

Herbs and plants are often chosen by the planetary signs that govern them:

K n o w n as a "Hag Stone," i t represents the vagina o f the goddess and is perfect to carry to promote fertility. Another example is a simple

#

The Sun

rules such plants as angelica, bay,

carnation,

acorn, carried for strength. Similarly, in some parts o f the w o r l d , a

celandine, chamomile, chrysanthemum, eyebright, goldenseal,

bear's claw or lion's tooth is a strength amulet. Y o u can find potential

heliotrope, lovage, marigold, peony, rosemary, rowan, rue,

amulets everywhere. Just decide what is right for y o u . I f y o u mark or

St. John's wort, sesame, sunflower, and witch hazel.

184 I Solitary Practice

Magic (Specific) / 185

The M o o n rules adder's tongue, bladderwrack, cabbage, cala-

4*

comfrey, datura, elm, hellebore, hemlock, hemp, henbane,

mus, chickweed, club moss, cucumber, gardenia, grape, Irish

#

Saturn rules beech, beet, belladonna, boneset, b u c k t h o r n ,

moss, jasmine, lettuce, lily, moonwort, poppy, potato, turnip,

horsetail, ivy, k n o t weed, lady's slipper, mimosa, m o r n i n g

willow, wintergreen.

glory, pansy, poplar, quince, skullcap, skunk cabbage, slippery

M e r c u r y rules agaric, bean, bittersweet, bracken, caraway,

elm, Solomon's seal, wolf's bane, yew.

celery, clover, d i l l , fennel, fenugreek, fern, flax, goat's rue, horehound, lavender, lemongrass, lemon verbena, lily o f the

#

F r o m the above i t can be determined, i n general terms, w h i c h

valley, mandrake, marjoram, may apple, mint, mulberry, pars-

herbs are best used for what purposes; for example, the Sun is asso-

ley, peppermint, pimpernel, wax plant.

ciated w i t h beauty, creativity, hope, money, self-expression, and vic-

Venus rules alder, alfalfa, aloes, w o o d , apple, aster, avocado, bachelor's buttons, barley, bedstraw, birch, blackberry, bleeding heart, blueflag, buckwheat, burdock, caper, cardamom, catnip, coltsfoot, columbine, corn, cowslip, crocus, cyclamen,

tory. Therefore, any herbal magic y o u intend to do for any o f these purposes should make use o f one or more o f those herbs listed under the Sun, above. Here are the associations for the other planets: &

M o o n : childbearing, dreams, healing, memory, theft, virginity

groundsel, heather, hibiscus, hyacinth, iris, lady's mantle, lark-

#

M e r c u r y : business, communication, debt, fear, loss, travel

spur, lilac, magnolia, maidenhair, m u g w o r t , myrtle, oats,

#

Venus: beauty, family life, friendship, fruitfulness, growth, har-

daffodil, daisy, elder, feverfew, foxglove, geranium, goldenrod,

orchid, orris, passionflower, pea, pear, periwinkle, persimmon, p l u m , primrose, ragwort, raspberry,

r h u b a r b , rose,

rye,

mony, love, nature, pleasures, sexuality, strangers, y o u t h #

Mars: courage, enemies, exorcism, lust, matrimony, protection, sexual potency, war, wealth

#

J u p i t e r : clothing, desires, legal matters, oaths and treaties, prosperity and riches

spearmint, spikenard, strawberry, sweet pea, tansy, tomato, tulip, valerian, vervain, violet, wheat, willow. &

M a r s rules allspice, anemone, basil, bloodroot, briony, broom, cactus, carrot, chili pepper, coriander, cumin, damiana, deer's tongue, dragon's blood, garlic, gentian, ginger, gorse, hawthorne, H i g h J o h n the Conqueror, holly, hops, horseradish, hound's tongue, leek, mustard, nettle, onion, pennyroyal, pepper, peppermint, pine, poke root, p r i c k l y ash, radish, shallot, sloe, snapdragon, thistle, tobacco, Venus's-flytrap, woodruff, w o r m w o o d .

<S J u p i t e r

rules agrimony, anise, betony, borage,

&

Saturn: building, endings, freedom, exorcisms, gifts, longevity, real estate, sowing, tenacity, visions

As an example o f herbal use, i f y o u are doing magical w o r k to ensure the best outcome o f a lawsuit then y o u w o u l d look for herbs ruled by J u p i t e r (for legal matters). Sage is one o f these, so b u r n sage as y o u r incense for that ritual. W h e n doing magic for protection,

chestnut,

use an herb o f Mars, such as garlic or H i g h J o h n the Conqueror.

cinquefoil, clove, dandelion, dock, endive, fig, honeysuckle,

You might make a poppet o f the person needing protection and stuff

horse chestnut, houseleek, hyssop, linden, liverwort, maple,

it w i t h one or more o f these herbs. For magic dealing w i t h real estate

meadowsweet, nutmeg, sage, sarsparilla, sassafras, witch grass.

y o u ' d use an herb of Saturn, and so on.

186 I Solitary Practice You can steep herbs i n oil and then use that o i l for anointing candles, poppets, plackets, talismans, and so o n . Y o u can also make herbal infusions b y steeping a tablespoon o f an herb i n about a cup of boiling water. Let i t sit for several minutes, as though making tea, then strain the liquid. This can be used as a magical wash, to clean a

15

room o r even the whole house. Y o u can even use i t t o wash y o u r hair or add i t to bath water. D r i e d herbs can be crushed and powdered, then sprinkled i n the corners o f rooms and closets, under carpets, and along shelves to

Divination

produce specific effects. They can, o f course, be used i n sachets and potpourris. Although I ' m saying "herbs, " y o u can apply much o f this to dried flowers also. Divination

is really a spiritual

diagnosis

whereby we try to discover what subtle influences are at work in our affairs. It can be

There is more to magical success than following a set of instructions,

exceedingly helpful if rightly done . . . A

more to it than checking the cosmic

divination should be regarded as a weather

conditions . . . all the props in the world won't create

vane which shows which way the winds of the

magic without the concentration, focus, and pure,

invisible forces are blowing.

unbridled desire. When combined, they bring phenomenal

— Dion Fortune, Practical Occultism in Daily Life

results. —Dorothy Morrison, Everyday Magic

ost Witches practice some f o r m o f divination. M a n y K B 1 win

favor the cards —both regular and tarot —while others

H U l H

prefer astrology, crystal-gazing, palmistry, and similar

H^SHfiJ

practices. You don't have to practice divination; there are

many Witches w h o do not. B u t i n case y o u w a n t to, here are some suggestions. There are certainly many hundreds o f books w r i t t e n o n all o f the different forms. M y o w n , The Fortune-Telling Book (Visible Ink Press, 2003), is an encyclopedia covering all possible forms, should y o u need to review what is available before settling on something. For now, let's look at skrying (crystal-gazing), sortilege, cartomancy, and radiesthcsia (pendulum) as typical examples.

is;

188 I Solitary Practice

Divination / 189 television picture, though it may be moving or still, color or black and

By divination we mean die attempt to elicit from some higher power or supernatural being the answers to questions beyond the range of ordinary human understanding . . . In nearly all cultures specially gifted

white. Just study the picture and see w h a t is presented. Eventually the picture w i l l fade away, and y o u ' l l be left w i t h the blank water again. Immediately w r i t e d o w n everything that y o u saw, even i f i t seems not to relate to what y o u wanted to see. W h a t is presented is frequently in symbolic form and has to be interpreted. This is w h y it's

people, seers or mediums, are recognized as affording

a good plan—at least when y o u first start—to w r i t e d o w n w h a t y o u

the necessary link with the supernatural world.

see. That then gives y o u ample opportunity to study what's there and

—Michael Loewe and Carmen Blacker, Oracles and Divination

t h i n k o f various possible interpretations. I t can be very similar to w o r k i n g out w h a t a dream might mean. O f course, y o u might not see anything. D o n ' t strain. I f you've seen nothing i n ten to fifteen minutes, then give u p . T r y again another

Skryingf This can be practiced using virtually any reflective surface. The first

day. Persevere and y o u w i l l almost certainly see things eventually. But i f y o u are never successful, then just t u r n to some other form o f divination; skrying is not for everyone. However, i f y o u are success-

t h i n g most people t h i n k o f is a crystal ball, but a good one can be

ful then practice on a regular basis — at least once a week. Y o u w i l l

expensive and h a r d to find. Affordable acrylic (plastic) ones are

get to the point where y o u can decide at the start what y o u w a n t to

available, b u t these scratch easily and the last thing y o u want is any

see (what is happening at a distance or w h a t someone i n particular is

blemish on the surface that w i l l break y o u r concentration when using

doing) and, after the initial mind-clearing, w i l l go on to see it.

it. To get the feel o f the practice, before deciding whether or not this

As I said earlier, any reflective surface w i l l w o r k . One tool favored

is for y o u , use a glass o f water. Use a clear, uncolored, undecorated

b y many Witches is the "magic mirror." This is a black m i r r o r that is

tumbler filled to the r i m w i t h water. Stand i t on a blank surface

used instead o f a ball. It's also k n o w n as a speculum. Y o u can make

(black velvet cloth is recommended) and position it in front of y o u as

one simply enough b y taking a picture frame (no picture i n it) and

y o u sit at a table. Y o u w i l l be looking d o w n onto the surface o f the

painting the back o f the glass w i t h black paint. A n especially elabo-

water. Use a single candle for illumination, and place it behind y o u so

rate—and extremely effective—one can be made from one o f the old

that y o u don't see i t reflected i n the water. The black cloth i t stands

Victorian picture frames that have the oval, convex glass. Take out

on is used so there is nothing visible around it, to distract y o u .

the glass and reverse it, so that it is concave, and paint the back o f it

Before y o u start, decide what i t is y o u want to see, then clear y o u r

black. Y o u end up w i t h an extremely effective gazing m i r r o r that

mind (with deep breathing and white-light building) and gaze into the

looks very magical! H i g h l y polished copper is another favorite for

water. D o n ' t t r y to imagine anything there, and don't stare without

gazing. T r y different things.

b l i n k i n g ( y o u r normal b l i n k i n g is fine and w o n ' t interfere w i t h the skrying). Simply stare into the water and let anything come that may. Some people see the crystal/water get cloudy. This then thins and a

Sortilege

picture is seen. For others, the picture seems to materialize without the

This was also k n o w n as "casting lots," and has been used for thou-

clouds. What y o u eventually see is similar to looking at a miniature

sands ol years. The w o r d "lot" comes from the Anglo-Saxon blot

190 I Solitary Practice

Divination / 191

meaning "allotment"; geblot meaning "decision." The basic form o f sortilege is for objects, such as stones and bones, dice and dominoes, to be t h r o w n d o w n after being mixed or shaken together. Their relationship on landing is interpreted, as may be the area where they land, w h i c h may be subdivided into pertinent sections. The face o f the object, or the revealed color or symbol that lands uppermost, is also significant. Black and white beans are sometimes used, as are small bones, dice, shells, and stones. W h e n dice are used it's called "cubomancy."

Runes were not simply a form o f w r i t i n g . The individual runes w o u l d be studied a n d interpreted, for divination purposes. As Ralph Elliot said in Rune**: An Introduction, "Communication . . . remained a secondary function o f runic w r i t i n g throughout its long history, much more common was the use o f runes to invoke higher powers to affect and influence the lives and fortunes o f men." I n Teutonic times the main workers o f magic and divination were women. The Teutonic, or "Germanic," nations embraced the peoples o f H i g h and L o w German speech, D u t c h speech, Danes, and Scandinavians.

Today y o u can use such things as dice and dominoes to t h r o w down and interpret. There are various books that give y o u the meanings o f the different l a y o u t s .

10

I - C h i n g coins or sticks also can be

used. A favorite divination method w i t h Witches is casting runes, w h i c h y o u can make yourself. Once again, it's better to use somet h i n g y o u make yourself rather than something commercially produced that y o u buy from a store. A t Praeneste (Palestrina), Italy, the oracle o f Fortuna had a number o f oak tablets kept in a chest. Each tablet was inscribed w i t h signs and symbols. W h e n the oracle was

The runes themselves can be made f r o m a wide variety o f substances. One popular method is to cut small pieces o f w o o d and to mark the runes o n each piece using a w o o d - b u r n i n g tool. A suitably sized tree branch—about one-half to three-quarters o f an inch i n diameter—can be sliced into a number of discs and the runes carved or burned into them. Some Wiccans collect, or buy, flat pebbles and paint the runes on these. Runes may also be carved into clay tablets and

fired in a k i l n , and etched or engraved into metal and then

mounted on small wooden tiles.

consulted, an acolyte w o u l d d r a w out one o f the tablets, at random, from the chest. This w o u l d then be interpreted by the priest. Such d r a w i n g o f lots could only be done on certain days o f the year, at

Freyr's ^Ettir

h

Praeneste. These oak tablets were similar, in effect, to the runes, feh

w h i c h y o u can make on small pieces o f wood, bone, clay, or similar. The runes themselves were an early form o f w r i t i n g found in all the Germanic countries in Western Europe. The w o r d rune means "mys-

Hagals Mttxr

tery" or "secret." I t stems from the old L o w German w o r d raunen, "to cut," or "to carve," since runes were carved into wood and cut into

N

\

hcegl

nied

r

r

k

<

X

thorn

6s

rad

can

geofu

1

sT

is

gear

eoh

M

PI

r

wynn

T peord eolhs

sygil

stone. The earliest form o f runes had twenty-four letters divided into three groups o f eight. Later, new letters were added and, by the ninth

Tyr s Mtt\v

t

century in Northumbria, there were thirty-three letters. I n Scandinavia, however, letters dropped out and the total fell to sixteen. l 0

F o r example, my Secret** of Gypsy Fortunetelling

(Llewellyn), my The Fortune-Telling

tfr

beore

eoh

man

Book (Visible

Ink Press), The Complete Illiuitrated Book of the Psychic Sciences by Walter B. and Litzka R. Gibson (Doubleday).

Runes

lagu

M Ing

edel

doeg

192 I Solitary Practice The number o f runes produced depends on the method o f divina-

Divination / 19) Rune

Name

Meanings

tion to be followed. M o s t runes used for divination are based on the twenty-four original Teutonic runes. These were divided into three

HAGAL'S JETTIR

9

hcegl

10

nied

need; constraint; necessity; needs may not be met; problems ahead

11

is

ice; that which cools or impedes; no movement; no hasty actions

12

gear

year; harvest; time of natural change; patience

The runes, their names (Anglo-Saxon names given), and mean-

13

eoh

avertive powers; limitations; stay calm

ings (various meanings are attributed to the runes, depending upon

14

peord

secret or hidden thing; roots of a mystery; take no chances and you may be lucky

15

eolhs

defense; protection; inspiration; health; safety; be decisive

16

sygil

sun; life force; good luck; time for a change; relax and be calm

groups o f eight runes, each group k n o w n as an tztt or cettir (Sandi-

events are beyond your control

navian meaning "number o f eight"). They are comprised o f Freyr's or Freya's Eight, Hagal s Eight, and Tiw's Eight. Freya was the daughter o f N j o r d and the sister o f Frey. She was the goddess o f love and beauty. Hagal was a minor deity about w h o m very little is k n o w n , though these eight runes are always attributed to Hagal. Tiw, Tyr, Tiuz, or Z i u , was a sky god often identified w i t h the Roman M a r s .

what book y o u consult), are presented in the chart that follows. They are sometimes referred to as futhark (or futhorc), named after the first six letters.

Rune

Name

Meanings

FREYR'S iETTIR

1

feh

money; goods; the price to pay; success and

Tiw's , E T T I R

17

tir

honor; time to get things moving; take action

18

beorc

fertility; growth; formation of close relationships; take the long-term view

19

eoh

horse; transport; movement; assistance needed; prudence

20

man

human being; a man; strengths and weaknesses; avoid stress

21

lagu

water; sea; fluidity; conduction; trust feelings;

happiness ur

obstacles; strength, manhood; good fortune if no risks are taken

thorn

great spirit; petty annoyances; take no risks

4

6s

something important to be said; be wary

5

rad

ride; saddle, a journey; long overdue change; be

3

natural forces that damage; someone else's battle-

prudently adventurous

things are not what they seem

torch; fire; a protection; listen to the inner voice;

22

Ing

heroism; withdrawal; fertility; marriage; flexibility

grasp available opportunities

23

edel

inheritance; property; practical issues to sort out; be patient, unselfish, and active

24

doeg

day; light; fruitfulness; prosperity; on the right path; make haste slowly

7

geofu

gift; sacrifice; take others' advice

8

wynn

joy; happiness; separateness; be grateful for what you already have

Divination I 19**

194 I Solitary Practice M o s t o f the runes can have a different meaning i f seen reversed

Rune

Name

(some few look the same whether upright or reversed). These are as

Tiw's

Mttir

follows:

tir

17

Reversed Meanings

don't trust him or her, he or she won't stay long; falsehood; double standards

Name

Rv

Reversed Meanings

FREYR'S i E m R

18

beorc

worrying news concerning a relative; obstructions

19

eoh

journey by sea; disharmony; quarrels

20

man

1

feh

2

ur

a chance missed; weakness

21

lagu

3

thorn

regret a hasty decision; disruptive opposition

22

Ing

4

6s

an elderly person who will prove to be a nuisance;

23

edel

rad

traveling that will interfere with plans; error in

keep within your limits; insensitivity; lack of feeling

beware mechanical devices; possible accident or damage; poverty; insecurity

ignorance or lack of inspiration 5

an enemy—the next rune will tell how to handle it; alienation; underachievement

love frustrated; absence of initiative

24

dceg

judgment 6

can

7

geofu

8

wynn

loss or misplacement of something valued or of a

For divination purposes, to these twenty-four runes may be added

friendship; self-imposed ignorance

a twenty-fifth that is blank on both sides. I t can have various mean-

be careful in business matters for three days;

that the forces at w o r k are changing too q u i c k l y at present t o give a

conflict and disharmony

definite answer, or that the answer is simply unknowable at the pres-

ings, such as an indication that the question needs to be rephrased,

ent time. I t can also be used as a Significator (the rune representing HAGAL'S iETTIR

the person being read), i n the manner o f such a tarot card, i f y o u

9

hcegl

are t h r o w i n g the runes for someone else. I n this latter case i t w o u l d

10

nfed

be picked out and laid d o w n ahead o f any that were to be t h r o w n ,

11

is

and the position o f those t h r o w n w o u l d be interpreted i n relation to

12

gear

the significator.

13

eoh

14

peord

15 16

eolhs sygil

N o one knows exactly w h a t each o f the runes meant originally; too high expectation that will be disappointed;

those shamanistic meanings have been lost i n time. For this reason,

presence of negativity

the above meanings, and any others found i n the many books on

don't get involved with people who will use you;

runes, are the meanings attributed by various authors. I f y o u wish to

vulnerable and unprotected situation

w o r k extensively w i t h runes, it is a good idea to take each individual runic character and spend time meditating upon i t i n order to find what it means to you, personally. Then stick w i t h those interpretations.

Divination / 197

196 I Solitary Practice The runes may be cast anywhere: on the ground, a table, or a prepared surface. Some feel that it should be a prepared surface, since

Although numerous ways and means for contacting

the runes may be viewed as sacred and as "voices o f the gods." Such

spirit forces and invisible realms exist, and probably

a prepared surface may be no more than a piece o f cloth kept espe-

always have, divination has consistently remained the

cially for the purpose, or i t can be a richly tooled piece o f leather or a decorated wooden board. The surface is traditionally referred to as the "field" for the runes. Some rune-casters w i l l draw three concentric circles on the field or in some other way divide it into three areas. Again, different specifications are found for these three areas.

global favorite. Its continuous popularity has insured almost as many methods for its use as people who use it. — P . M . H . Atwater, The Magical Language of Runes

One possibility: center—the inner self; second — influences; outer— future events. Another possibility: center — being; second—thinking; outer—doing. Other rune-casters do not draw anything but simply

Cartomancy

t h r o w d o w n the runes on the field. The runes are usually kept i n a drawstring bag. I t is possible to shake up the runes inside the bag and then to reach i n and d r a w out any specific number for a random casting. Some o f the castings that have become popular are: &

also various specialized decks on the market. The tarot originated in I n d i a and was brought w e s t w a r d b y the Romani (Gypsies). The deck is divided into t w o parts, k n o w n as the M a j o r and M i n o r

Odin's Rune: M a n y people do this to start the day, or when

Arcana, or the Greater and Lesser Trumps. The M a j o r Arcana con-

they reach a point o f needing an indicator o f where or h o w to

sists o f twenty-two cards, each w i t h an individual title and depicting

proceed. The method is simply to reach into the rune pouch

a particular scene. The M i n o r Arcana is sub-divided into four suits:

and, while concentrating on any problem, stir up the runes

Wands, Cups, Pentacles, and Swords. There are fourteen cards i n

and then p u l l out just one. This is "Odin's Rune" and is an

each suit: Ace t h r o u g h Ten plus Page, Knight, Queen, and K i n g . I n

indicator o f where y o u r path lies. Another method is to spread

some decks there is simply the appropriate number o f symbols

all the runes on the field, face d o w n , and then to pass y o u r

shown on each card (for example, four cups or seven swords). I n

hands lightly over the backs o f them until one in particular

other decks there are separate and distinct scenes for each card,

draws y o u . This one is turned over as "Odin's Rune." ( A fur-

w h i c h incorporate those symbols.

ther suggestion is to again d r a w one rune at the end o f the day and to see h o w i t compares t o the first one drawn.) 0

Cartomancy is divination w i t h cards. Tarot cards are most popular, though readings can be done w i t h regular playing cards. There are

Y o u can read the cards for yourself o r read them for another. The start o f the process is to choose one card from the deck to represent

Three-Rune Spread: D r a w three runes from the bag (or turn

the person being read. The best way to choose this card is to go

over three from the full set laid face d o w n ) and interpret; for

t h r o u g h the whole deck u n t i l y o u find one card that resonates

example: 1—past, 2— present, 3— future, or 1—present situa-

lor the Querent (the person being read). A shortcut (like many

tion, 2 — suggested course o f action, 3 — new situation evolv-

shortcuts, not the best way) is to pick one o f the suit cards: a Cup or

ing. Come up w i t h y o u r o w n ideas on using the runes.

Pentacle for a lair-haired person; a Wand or Sword for a dark-haired

Divination / 199

198 I Solitary Practice person; Page or K n i g h t for a younger person; Queen or K i n g for an

First the signifactor goes i n the center, then number 1 goes on top of i t as "What covers him (or her)." N u m b e r 2 then goes across those

older person. The balance of the deck is then shuffled by the Querent, while con-

t w o , as "What crosses h i m . " The next four cards then go "above;

centrating on any question(s) they may have. Usually the deck is then

below; behind; i n front." The final four go up the right side as "him-

cut into three piles b y that person, cutting to the left w i t h the left

self; his house; his hopes and fears; the final outcome." The meanings

hand. They are restacked b y the reader, and then the cards are either

of all these are as follows: "What covers" is the outward appearance

chosen (face down) by the Querent or drawn off the top o f the pile. The number o f these cards w i l l depend upon the particular spread that is being used for the reading. For the Celtic Cross spread, for example, ten cards w o u l d be chosen. I ' l l use that w e l l - k n o w n spread as an example. The Significator is laid out first, face up. Then the ten cards are laid d o w n ,

down, i n the order in w h i c h they are chosen —first

chosen in the first position, and so on. This is the order for the Celtic Cross:

of the person, the way he likes people to see h i m . I t may w e l l differ from w h a t y o u , the reader, sees as the true person, the one y o u have picked as significator. "What crosses" represents the person(s) or situ a t i o n ^ ) that is w o r k i n g against the querent at the moment. "Above" is w h a t he aspires to. "Below," is himself deep d o w n inside (might reveal secret hopes and/or fears). "Behind" covers the immediate past and "in front" is the immediate future . . . u p to six months ahead. N u m b e r 7 —"himself," is the overall person, w h i c h is a synthesis o f significator and numbers 1, 3, and 4. "His house" is very close friends and close family members. "Hopes and fears" is

self-explanatory.

"Final outcome" is just that for this reading. Y o u cannot see more 10

than about a year (at most) ahead, w i t h this or most other forms o f divination. The "final outcome" is therefore only final so far as the next year is concerned. The cards are turned over one at a time, in numerical order, and interpreted by the reader. There are standard meanings given i n various books on the tarot, but t r y to ignore these. Every person is an individual, so is unlikely to fit the published mold. Look at w h a t

2

is depicted on the card and w h a t it says to y o u . Say this. See h o w it relates to the person y o u are reading (even i f i t is yourself). Relate 8

different cards to one another i f y o u need to. (As I've mentioned, y o u ' l l probably see correlations between the significator, number 1, number 6, and number 7, and possibly between numbers 9 and 2 and numbers 3 and 10.) W i t h many decks, in addition to the main characters depicted on the cards there are different images i n the background o f each. Sometimes it happens that a background image "•peaks" to y o u more powerfully than does the main character.

Celtic Cross Layout

Listen to what it says.

Divination / 201

200 I Solitary Practice There are many other layouts and everyone finds favorites. T r y

To allow the p e n d u l u m t o hang d o w n , I ' d advise resting y o u r

as many as y o u can. Some are short, featuring just three cards for

elbow on the table. Some claim that the elbow should be off the table,

past, present, and future, while others are very involved, using prac-

but I've found that it makes for a very unsteady, tiring hold i f y o u do

tically the full deck o f cards. Read for yourself and read for as many

that; i t also doesn't make any difference t o the results y o u obtain.

people as y o u can, i n c l u d i n g those y o u k n o w w e l l and those y o u

A l l o w i n g the pendulum to hang down, t r y to keep it still so that it

hardly k n o w at all. This is the only w a y to become proficient at rec-

doesn't swing. Then ask a question. Y o u w i l l find that even though

ognizing w h a t the cards are t r y i n g to say. Initially y o u ' l l find yourself

y o u t r y to keep i t still, the pendulum w i l l start to swing i n response

"reading into" what is there; i n other words, adding what y o u happen

to the question y o u ask. I t may swing around i n a circle or, more

to k n o w about the i n d i v i d u a l rather than merely reading w h a t is

likely, i t w i l l swing backward and f o r w a r d . This could be t o w a r d

shown b y the deck. I t w i l l take time b u t y o u ' l l learn that the cards

y o u and away from y o u , or i t could be swinging across y o u . Tradi-

are seldom w r o n g and that they have all the information y o u need.

tionally, the to and fro indicates a Yes answer to y o u r question and the side to side, across y o u , indicates a N o answer. I f i t swings around i n a circle then it either cannot answer y o u or the question

Radiesthesia

was phrased ambiguously. T r y rephrasing i t and see i f y o u then get

This is divination using a pendulum. There are pendulums available

a clear answer.

from commercial sources but, once again, y o u can make y o u r o w n .

Y o u can do a lot o f divination w i t h the pendulum. Y o u can ask

I n fact, y o u can simply hang a ring on a length o f ribbon or use a

questions as y o u t h i n k o f them, though I advise trying to draw up a

pendant necklace. A needle dangling from a length o f thread w i l l w o r k . Basically any small, suspended weight w i l l do. H o l d i n g the chain or cord, suspend the pendulum weight so that it hangs d o w n about seven or eight inches from y o u r fingers. Seated at a table, let i t hang d o w n so that i t is held just o f f the table surface.

list ahead o f time, so that y o u w o n ' t be asking vague or ambiguous questions. Y o u need questions that can be answered Yes or N o , but y o u can often get more detailed answers i f y o u w o r k w i t h prepared lists, having one question lead to the next. Y o u might w a n t to trace a journey on a map (such as a road map or street map); perhaps foll o w i n g an u n k n o w n route someone else has taken. W i t h y o u r left finger (assuming y o u are right-handed) on the map, let the pendulum hang d o w n from y o u r right hand and to one side o f the map. Trace y o u r left finger along the route until y o u come to a crossroads. Then ask, " D o I go to the right?" You'll get a Yes/No answer. I f N o , ask " D o I go to the left?" and so on. I n this way y o u can be led across the map by the pendulum's answers. You can ask about the future and the past. I n fact, y o u can cover all the usual divination questions and get responses. One o f the joys of radiesthesia is its convenience. Y o u don't have to carry any special

Pendulum for Radiesthesia

equipment; i f y o u wear a pendant or a ring, you're in business. I n

202 I Solitary Practice the "Color Healing" section o f chapter 16, I ' l l talk about using the pendulum for diagnosing and prescribing. There are many other forms o f divination y o u should t r y : astrology, palmistry, numerology, and I-Ching, for example. This book is

16

not large enough to include them all b u t suggested reading can be found i n the bibliography.

The problem with divination tools is that everyone

Healing

tries to make them complicated, when, honestly, the

11

message is the message is the message. —Silver RavenWblf, Solitary Witch

Because discovery could mean death, witches conducted their business in strictest secrecy. Much of what little witches' lore survives is found in the transcripts of the trials. These transcripts contain testimony extracted under torture, together with descriptions from the witch hunters' manuals, fanciful accounts that seem to owe more to the persecutors' lurid imaginations than to fact. From such sources, we gather that witches were heirs to ancient lessons about the medicinal properties of many substances found in nature. The witches preserved and continued to use plant lore that the Christian church had suppressed as "heathen" mysteries. In patches hidden deep in the woods, witches grew forbidden plants. —James Dwyer, editor, Magic an? Medicine of Plants "It's legally necessary for me to point out that the information on healing found in this book is •imply an account of my experiences and of what I have gathered from folklore sources. I am not '"gaged in rendering medical advice; such should be sought from a competent professional. I do not advocate abandoning your health insurance coverage. First, go to a medical practitioner. When/if he oi she is iin.J.li- in hi-lp. ili.-ii vim iiiifln w.mi in investigate the older traditional methodi used by our ancestor!.

204

Healing I 205

I Solitary Practice

ealing magic can be done w i t h the sick person present or

one should be forced to do anything w i t h which they are not com-

it can be done at a distance. I t can be done i n various

fortable, so there should be no coercion on the part o f the healer (or

ways, from using candles, poppets, or plackets, to direct

the patient).

hands-on healing. Although y o u might t h i n k that healing

The patient may sit i n a chair, though it may be better for h i m or

is an unselfish, positive act, y o u still need to get the permission o f the

her to stand or lie flat on the floor. W h e n sitting, I suggest having

person to be healed before proceeding w i t h i t . M a n y are sick for a

the patient facing t o w a r d the east. I f l y i n g flat, then the person

reason . . . o f w h i c h they may or may not be aware. I t could be that

should have the head to the east and feet to the west. ( I ' m going to

the sickness

assume a female healer and male patient, for the sake o f this exam-

is part o f the person's life learning/experiencing

process —something they have to go through. To heal them w i t h o u t

ple.)

The healing starts w i t h d r a w i n g o f f negativity. This is done b y

consultation could possibly be a negative act. Therefore, do not

the W i t c h passing her hands d o w n the patient's body, "drawing o f f

assume that all w h o are i l l are desperate to be healed.

and then shaking the negativity away. The healer may stand i n front

As has been mentioned, we all have power w i t h i n us. W i t h some

of or behind the patient to do this (or kneel beside him, i f the patient

it comes out naturally; w i t h others there is a need to exercise and

is on the floor), starting b y d o i n g the usual deep breathing and

practice to b r i n g i t out. That power can be used to heal others. I f

building o f w h i t e light, i n this instance b u i l d i n g it around both her-

y o u are a healthy person, y o u r power can be built up—as y o u do

self and the patient. H a v i n g b u i l t the cone o f power, the healer

for w o r k i n g magic—and released into someone whose power is

places her hands at the t o p o f the patient's head and then slowly

depleted, thus helping them become whole again.

moves them d o w n the side o f his face. The movement continues all the w a y d o w n : along the face, neck, and shoulders, and d o w n the arms and legs to the feet —moving d o w n the outer extremities. The

The basis of herb magic—and all magic—is the power. This power has worn many names and forms through the centuries; at times even its existence was kept secret; at others it was common

knowledge.

—Scott Cunningham, Cunningham's Encyclopedia of Magical

Herbs

hands may be just touching the surface o f the skin gently or may be an inch or so away from the surface. O n reaching the feet the healer vigorously shakes her hands, as though physically shaking off the accumulated negativity. She then repeats the movement and does it, d o w n the body, a total of seven times. W h i l e doing this "drawing off," she should concentrate her mind on her movements d r a w i n g the negativity out o f the body. As she moves her hands back up to the head, she should see positive, w h i t e energy rushing i n to fill the space.

H a n d s - O n Healing

After the initial seven sweeps the healer n o w focuses on the prob-

As should be obvious, this is where the person is physically present

lem area. I f there is back pain, then she'll focus on the back; a knee

w i t h y o u , the healer. I n Wicca, many do this healing while "skyclad,"

problem, then focus on the knee, and so on. She should cup her

or naked. This w a y there is no encumbrance between healer and

hands around the area and focus on sending healing thoughts into it.

patient —no barrier to the passing o f the power. N o t all Witches

She

w o r k this way, but a large number do. As i n all things Wiccan, no

ably feci groat heal coming from her

will

gently lay her hands on the skin. The patient w i l l invaripalms and, in many

instances,

206

I Solitary Practice

Healing / 207

red handprints w i l l be left (which w i l l quickly fade). W i t h hands on

often depicted this aura a r o u n d the heads of especially spiritual

the patient, she w i l l " w i l l " healing into h i m . Sometimes it's good to

people. I n this art the aura was referred to as a hab or gloria.

place one hand on one side o f an afflicted area and the other hand on

I n auric healing, the health o f a person can be ascertained b y

the other side; for example, the front and back o f a knee joint, or

studying their aura and then y o u , as healer, can concentrate on

one hand on the stomach and the other on the lower back. Then the

changing the colors to b r i n g about the necessary balance that equates

W i t c h concentrates on sending the healing energy pulsating back

to good health; for example, the blue end o f the spectrum soothes

and forth between the palms o f her t w o hands, passing and repassing

and calms while the red end stimulates. So for someone suffering

through the area to be healed.

from chills or any lack o f bodily w a r m t h , whose aura w o u l d have a

W h e n I ' m w o r k i n g I call upon the Lady to b r i n g the healing and

lot o f blue i n it, y o u w o u l d concentrate on red surrounding h i m or

visualize the area covered i n w h i t e light; I slowly t u r n this to the

her. Conversely, someone w i t h a high fever, high blood pressure, or

green light o f healing energy. I f there is inflammation, I w i l l bring i n

hysteria, w o u l d have a lot o f red i n his or her aura and w o u l d need

cooling blue light. Conversely, i f there is a need for heat I w i l l b r i n g

infusions o f blue.

in light from the red end o f the spectrum. The healer concentrates on directing this healing energy into the area that needs it and continues to do this for as long as possible. She finishes by again making the light w h i t e and enlarging it to cover the entire body o f the patient; she then removes her hands. There are many ways o f doing handson healing and the above is just one. Some Witches use the Reiki 12

method, some the R o m a n i , and others have their o w n variations.

Auric Healing There is an electromagnetic energy that emanates from every human body. I t is created by the vibration o f that body. Everything is vibration: humans, animals, trees, plants, rocks, and so on. A l l vibrate at a rate that can be measured i n w h a t are called Angstrom units ( A ) , w h i c h measure a movement o f one ten-millionth o f a millimeter.

Aura

Color (see following section) is vibration, w i t h different colors produced by different rates o f v i b r a t i o n . The v i b r a t i o n o f the body, whether human, animal, or whatever, gives off a colored aura that can be seen by sensitives. This aura is sometimes referred to as the "odic force." F r o m the fifth to the sixteenth centuries, Christian art

M a n y people can see the aura, some w i t h o u t really trying. Others have to practice at i t . It's best seen w i t h the person standing against either a very dark background or a very light one (different people get results from different ones). Have a friend stand facing y o u , against a dark wall, and look at him or her, concentrating y o u r gaze

l2

S e e Gyp.iy Witchcraft and Magic by Raymond Buckland (St. Paul: Llewellyn, 1998).

on

ilie

position

oi

the

third

eve

(between and slightly above the

Healing

208 I Solitary Practice

/ 209

eyebrows). Y o u may find i t helpful to squint slightly to start w i t h .

receive a light green. For bleeding, send dark blue. For a better idea

L o o k i n g at this spot, y o u ' l l become aware o f the aura around the

o f colors, see the next section on C o l o r Healing. A u r i c healing is

head—aware o f color or colors. To start w i t h , w h e n y o u shift y o u r

basically a branch o f color healing, w i t h the color projected b y y o u r

gaze and t r y to look d i r e c t l y at the aura, i t w i l l disappear. Keep

m i n d and directed at changing the person's aura.

t r y i n g and eventually y o u ' l l be able to look more and more t o w a r d the edge o f the person's face and w i l l see the color or colors there. ( I f

Color Healing

it doesn't w o r k against a dark wall, t r y it against a w h i t e or light one.) I t may take a number o f tries, over several days, before y o u

The principle o f healing w i t h color is to provide whatever color is

accomplish this, but most people are able to see the aura this way.

lacking, or at a l o w level, in an ailing body. The most effective w a y

The aura is most obvious around the head—possibly because o f

to do this is by projection o f color onto the body. Where this was

brain a c t i v i t y — b u t does i n fact extend around the entire body. This

done b y the w i l l i n auric healing (directing color into the person's

is more easily seen when the body is naked, though w i t h practice,

aura), i n general color healing i t is a physical projection o f the color.

and patience, y o u can see i t emanating through clothing. The aura

This is k n o w n as chromopathy, or chromotherapy. O u r bodies natu-

around the whole body is k n o w n as the aureole, w i t h the head sec-

rally select color from sunlight—whatever color is needed to main-

t i o n k n o w n as the nimbus. To the left o f a person, the emphasis

tain a balance. Animals and plants do the same thing. One thought is

seems to be on the color orange while to the right it's blue. B u t the

that light is absorbed into the body through the eyes, stimulating the

colors w i l l change depending upon the person's health, mood, tem-

pituitary gland and causing i t to secrete certain hormones. I t cer-

perament, and so on ( y o u can actually see flares o f red w h e n a

tainly is k n o w n that there is a reaction o f the body to light and color

person becomes angry).

(and this takes place even when the person is without sight). Another

The aura can also be felt. Stand close to a person and place y o u r

school o f thought to w h i c h I subscribe a n d w h i c h seems to be

hands, palms in, toward his or her head, just an inch or so away from

endorsed by the science o f radionics, says that when color rays strike

the surface o f the skin. Slowly move the hands out a little then back

the body (whether i n sunlight or by artificial projection) they pro-

in again. D o this a few times and y o u ' l l become aware o f a w a r m t h , a tingling sensation, or a feeling o f pressure. This can be useful when doing auric healing because y o u can send needed color d o w n y o u r arms and hands and directly into the person's aura. However, y o u do

duce complementary vibrations w i t h i n the body that signal the brain. Whether by the secretion o f hormones from glands or however, there is a resultant reaction o f the body. Different colors can be projected onto the body using colored fil-

not have to be in contact to do auric healing; it can be done even at

ters, such as the "gels" used for the lights i n theaters, w h i c h are col-

a great distance.

ored sheets o f gelatine and cellulose acetate. Early researchers used

For w o r k i n g on the nervous system, the auric colors y o u should

colored silk attached to wooden frames. The simplest w a y to then

project are lavender and violet for relaxing and soothing, grass green

project the colors is to place the sheets over a w i n d o w and allow the

for invigorating, and orange and yellow for inspiring effects. For the

Hun light to pass through, w i t h the patient sitting i n the colored light.

blood and for most organs i n the body, dark blues are soothing,

For convenience, however, it's easy to make colored slides and pro-

greens invigorating, and bright reds stimulating. A severe headache

ject them w i t h a regular photographic slide projector. ( I give full

should be treated w i t h a lavender visualization. A stomachache should

delails o f this in my book Color Magick: Unleash Your Inner Powers^)

210 I Solitary Practice

Healing

I 211

on. Similar cards can then be used to determine the color treatment Some people forget that, like different forms of light,

(what color or colors are needed) and for treatment schedules (for h o w long, and h o w often, to project the color).

heat and sound, each color has its own specific frequency or wavelength, which is a measurable, provable source of energy. When this form of energy is beamed on a plant, animal, or person,

something

happens . . . It is true that color therapy is not always a swift method of healing, just as proper nutrition rarely brings overnight results. These natural methods do not mask symptoms

as drugs do, Condition and Treatment Cards

but have been found to help rebuild and regenerate the body. —Linda Clark, The Ancient Art of Color Therapy

I f it's not possible to treat someone personally, color can be projected onto a photograph o f the person, for distant healing. There are also many other ways o f using color i n healing. Treating w i t h

The first step i n color healing is to determine what colors are defi-

color-charged water is one w a y a n d w i t h colored gems laid o n the

cient. For this, and also for deciding on treatment colors and time o f

body is another. Color breathing is effective, as is the auric healing,

exposure, I utilize the pendulum (see chapter 15, "Radiesthesia" sec-

already discussed i n this chapter.

tion). I n this instance y o u would make a list o f possible conditions. There are ten general disease conditions: 1. virus; 2. bacterium;

Distant Healing

3. poison; 4. allergy; 5. toxins; 6. secretion imbalance; 7. hormone imbalance; 8. mineral imbalance; 9. vitamin imbalance; 10. psycho-

You can use many o f the various forms o f magic that have been dis-

logical condition. To diagnose, y o u can either move y o u r finger down

cussed a n d direct them t o w a r d healing. Candle burning, poppets,

the list while asking the pendulum to state Yes or N o , or y o u can

plackets, and color projection all can be used. The specific forms just

make a card w i t h the ten conditions arranged i n a semicircle and let

described—auric and color healing—can both be done at a distance.

the pendulum swing directly over them. I f y o u are diagnosing another

I I y o u can possibly get something belonging to the person w h o needs

person, hold his or her right hand w i t h y o u r left hand while y o u allow

the healing, i t can be used to make the connection. The item w o u l d

the pendulum to swing over the card and ask about the condition. I f

be k n o w n as a "witness." I f nothing else, then a photograph o f the

the person cannot be present, then hold something belonging to that

person, a sample o f his or her h a n d w r i t i n g , or just the person's

person, or a photograph, piece o f writing, and so on. To get more spe-

address written d o w n w i l l help. A l l these things allow y o u to focus

cific, y o u can make u p other cards, each offering subgroups o f those

directly on the patient. Photographs are especially useful since they

ten main ones; for example, a list o f viruses, a list o f allergies, and so

help y o u visualize the person on w h o m y o u are w o r k i n g .

Healing I 213

212 I Solitary Practice The basic magic o f Witchcraft—the energy b u i l d i n g and releas-

year it is at its peak. Whether or not a plant is g r o w i n g to the point

ing—lends itself especially to distant healing. B u t always remember

of overcrowding can affect its potency, w h i c h is another considera-

to get the permission o f the person y o u are t r y i n g to help.

tion. W h e t h e r i t is a native plant or an "alien" that has somehow been introduced to the area, is another. W i t h a number o f plants g r o w i n g together, select those that are

Herbologfy

most suitably situated; for example, betony prefers the shade, so i f

M a n y Witches use herbs both magically (as I've discussed) and also

there are several betony plants w i t h some i n the shade and some i n

medicinally. Using them medicinally calls for good knowledge o f the

the sun choose the ones i n the shade. There are also biological vari-

plants and their effects and side effects. M a n y herbs can be poisonous

ations that b r i n g about differences i n size, height, leaf shape, and so

i f used incorrectly or i n the w r o n g dosage. I f y o u are able, get out

on, o f individual plants. Collect samples o f the herbs y o u find i n y o u r

into the woods and the fields and study the plants and herbs. Learn to

region and become expert on those few first before trying to embrace

identify them. There are numerous good books on herbs available

all herbs from all geographical locations.

these days; check through the books I list i n the bibliography. One o f the best, to my mind, is the Reader's Digest book Magic and Medicine of Plants, but there are certainly many other good ones. Use a section of y o u r Book o f Shadows as y o u r personal herb notebook.

Gathering and Drying Herb<) Q> Leaves: Choose only the greenest, fullest leaves o f the herbs since they w i l l be full o f juice. D o n ' t take any that are bruised or i n any w a y damaged. O f herbs that seed, gather the leaves before they flower rather than after. D r y the leaves i n the sun,

The realm of plants provides everything our body

rather than t r y i n g to do it i n an oven. Then lay the leaves

needs for a balanced and integrated existence.

between sheets o f b r o w n paper, pressing them a little as y o u

However, we are more than just a body . . . Harmony

layer them. Store them i n a w a r m , d r y place, i f possible near

is no longer simply a matter of right diet or even

a fire.

right herbs, but also a matter of right feelings, right

Q> Flowers: Gather flowers w h e n they are i n their prime and when the sun has dried the dew from them. As w i t h leaves, lay them

thoughts, lifestyle, actions, attunement—harmony of

between sheets o f b r o w n paper, one on top o f another, and

right relationship to our world.

keep them i n a w a r m , d r y place, i f possible near a fire. —David Hoffman, The Holistic

Herbal Q> Seeds: Get the seeds w h e n they are fully ripe. Let the sun d r y them, then place them i n b r o w n paper bags. They don't have to be stored near a fire but should be i n a d r y area.

K n o w i n g the habitat, or environmental conditions, o f a particular species o f plant is the key to locating i t . Whether or not the soil is moist, well drained, shady, sunny, acidic, or alkaline, are some o f the

*

Roots: Use only roots that have a good color and smell; y o u don't want any that have rotted. They should be neither too

considerations. Good herbals w i l l not only identify a specific plant

hard nor too soft and should be relatively d r y w h e n y o u

but w i l l also describe its habitat, its g r o w t h cycle, and the time ol

gather them. The softer ones need to be thoroughly dried in

214 I Solitary Practice the sun, or y o u can hang them from a s t r i n g near a fire. Leaves, flowers, and seeds are seasonal but roots are not, so don't bother storing roots that are local and plentiful, just those that are harder to find.
17

Barks: Tree barks are best gathered in the spring w h e n they come o f f the tree most easily. They should then be dried. The term "bark" is also applied to the outer surface o f such herbs as fennel and parsley—those w i t h p i t h i n them. These should be split and the p i t h removed; the bark can then be dried. The

Solitary Etkics

term is also sometimes applied to the outer covering o f fruit, such as oranges and lemons—what w o u l d otherwise be called r i n d . This should be taken w h e n the fruit is fully ripe.

It's best if office is sought through office, There are lots o f recipes for the use o f herbs, flowers, seeds, and

and honor through honor.

roots, b u t don't be in too b i g a h u r r y to start using them. Thoroughly

— Pliny the Younger, Panegyric Oration

familiarize yourself w i t h them and w i t h h o w they should be used, and always exercise caution.

HM

or a member o f a coven o f Witches, there are b u i l t - i n

H

safeguards against precipitous action— action that may

• f l

be regretted at a later date; for example, someone who

^5M»^B| tends to be q u i c k tempered might w e l l w a n t to "get back" at someone w h o has done h i m or her w r o n g , using magic to do so. The rest o f the coven w o u l d make that W i t c h see reason and moderate his or her feelings w i t h reminders o f the W i c c a n Rede. But for the Solitary there is no such support. The Solitary W i t c h has to be on his or her guard all the time, constantly examining the possible results o f actions. This is the price paid for the freedom o f being solitary. I don't believe in long lists o f "rules," as are found in many Books of Shadows. However, it's w o r t h w r i t i n g d o w n a set o f "reminders" for yourself, and to review them once in a while. These should cover the following ( I ' m sure y o u w i l l think o f more):

2h

216 I Solitary Practice Solitary Ethics #

M a g i c should never be done for pay, for then y o u are obligated to produce results; magic results cannot be guaranteed.

I f possible and ,s c h as possible, h o l d e r ri.es „ „ , i„ ,he open, , „ ,be woods, f,e,d , , A . ..ashore, on a tops, beside lakes and r i v e r s - e v ^ n i f ; * i • to get to such a site. ^ - a n s having to travel m u

t

#

/ 217

Magic should not be done just to boost y o u r ego, or just to show someone that it can be done. I n fact, i n these instances

h

e

s

a

m o u n t

l n

magic almost certainly won't w o r k . (The reason is that magic should only be done when there's a very real need for it. As

Read and learn all y o u can on all aspects o f Witchcraft and

has been shown previously, when talking about the w o r k i n g o f magic, need is one o f the strongest ingredients.) &

D o n ' t boast o f being a W i t c h or o f having "magical powers," and never threaten others. Witchcraft is a religion o f love; t r y i n g to make others fear y o u is not a part o f it. Treat all w i t h kindness and compassion.

#

D o not use drugs o f any sort. D r u g s deplete y o u r natural powers and harm y o u r body and mind. Despite any stories y o u may hear to the contrary, real Witches don't use drugs.

&

M a g i c can be used for y o u r o w n gain and advancement, so long as none are harmed by it. Some say that y o u shouldn't use magic for yourself, but there's absolutely no reason y o u shouldn't. You are w o r k i n g w i t h y o u r o w n natural power to b r i n g about the ends that y o u desire. Again, just make sure y o u harm none i n what y o u do.

#

Respect the beliefs and practices o f others. W i t h i n the w o r l d of Wicca covens, there has g r o w n a tremendous amount ol unnecessary and un-Witchlike behavior. Petty wars flare up and some groups even forget (or choose to ignore) the W c c a n Rede and w o r k magic against one another! Here is another o f the blessings o f being Solitary: y o u don't have to be dragged into such petty struggles for power. Y o u are y o u r o w n person.

^

^ h e s i t a t e to ask questions. ( N o question is stupid i f don t k n o w the answer.)

H o n o r all living things, human and non-human. This extend* to the vegetable kingdom also, for there is life i n all plants and trees.

Remember that y o u are not alone,

y

o

u

Prayer and Meditation /

219

can help get y o u r thoughts i n order, and can lead y o u to the solutions of problems. A n d this is not necessarily a one-sided

conversation.

The gods speak back to y o u . Prayer and meditation go hand in hand. Basically, prayer is asking

18

(or thanking, or similar) w h i l e meditation is listening (for answers). I t is certainly possible to separate prayer and meditation, but i t works well to combine the t w o . Pray to ask y o u r questions and meditate to listen for the answers. There are many varieties of meditation; some are formal/commer-

Prayer and Meditation

cial such as Transcendental M e d i t a t i o n . However, i t is actually a simple practice that doesn't necessitate formal training. To start meditation, simply sit comfortably. Initially, y o u may find a chair is necessary. I recommend one w i t h a straight back and w i t h arms. You

Once a week, upon waking, go before your shrine and pray a prayer of devotion to your

can rest y o u r arms on the arms o f the chair. I f y o u ' d prefer to sit on the floor, that's certainly all right. Y o u can even lay flat on y o u r back,

deities, ask for guidance and perform a

though that may tend to put y o u to sleep. Wherever y o u sit, be sure

divination to bring about balance . . .

y o u r spine is straight, w h i c h is the key. Start by relaxing y o u r body

Consulting the deities for balance and

w i t h deep breathing. Close y o u r eyes and simply breathe deeply.

guidance need only be performed once a week;

Breathe in to fill y o u r lungs and breathe out to completely exhaust

after all, if you are following the tenets, there

them. T r y to keep y o u r m i n d blank — not easy to do. W h e n odd

should be little that will affect you adversely.

thoughts from the day—from y o u r job or y o u r personal life, for exam-

— Monte Plaisance, Reclaim the Power of the Witch

ple—come creeping in, gently push them out again and concentrate on y o u r breathing. Relax y o u r body by stages. Concentrate on relaxing y o u r feet, then y o u r legs; y o u r hands, then y o u r arms; y o u r lower body, then upper body; y o u r neck, then head. Feel all parts o f the

rayer is speaking directly to deity, to the L o r d and the

body gradually relaxing. As w i t h building the cone of power, imagine

Lady. I t can be to ask for something that y o u feel y o u

white light coming into y o u r body as y o u breathe i n . See it

very much need, to give thanks for blessings received,

y o u r body. As y o u breathe out, see the grayness o f negativity flowing

S i or just to talk over things. This last is important. M a n y

out and away. Feel all the little aches and pains going away as the

people w h o live alone have no one w i t h w h o m to talk through their

gentle relaxation o f p u r i t y fills y o u . Keep this up for a few minutes.

thoughts, desires, problems, frustrations, and so on. For a W i t c h il

As the white light builds inside y o u r body—down through y o u r legs

seems most natural to speak ( w i t h the mind or out loud) to the gods,

to y o u r feet and toes; d o w n through y o u r arms to y o u r hands and

and i t feels as comfortable as speaking w i t h a close friend, which is

ringers — see it expanding even beyond y o u r body, to form a ball or

what the deity is. Such "conversation" can help clarify a situation,

egg of white light all around y o u , which is the protective barrier that

••

l^H

•

218

filling

220 I Solitary Practice Prayer and Meditation / 221 w i l l keep away all negativity. W h e n y o u feel y o u have completely relaxed, simply open y o u r m i n d for the gods to come i n . Y o u may well "hear" them speaking to you, loudly and clearly. O r y o u may just gradually become aware o f the answers to what y o u have been pondering; then suddenly y o u know what the answer is.

Y o u don't have to be anywhere special to pray. It's certainly nice to do so i n a consecrated circle and to accompany i t w i t h the detailed meditation technique I've outlined above, b u t i t is possible to pray anywhere and at any time. The gods are always there listening to y o u . I f y o u have a sudden need or desire t o pray, do so. A n d don't forget to give thanks for w h a t y o u receive, as w e l l as to ask for w h a t y o u want. i_A

Meditation is emptying self of all that hinders from the creative forces rising along the natural channels of the physical man to he disseminated

through those

A Wiccan grace, for meals:

centers and sources that create the activities of the physical, mental, and spiritual man; properly done

Gracious Abundant

Universe,

We give special thanks for the beautiful, nourishing food before us,

(meditation) must make one stronger mentally, physically . . . we may receive that strength and power that fits each individual, each soul for greater

Knowing it will fill us with glowing, radiant health.

activity in this material world.

We acknowledge this gift and offer back Loving thoughts for the peace and prosperity of

—Edgar Cayce, Reading No.

281-13

Mother

Earth.

So Be It. Wicca prayers are not formalized, as i n Christianity. There is no "Turn to page 39, prayer number seven." Such stylized prayers can never exactly fit every situation. I n Wicca y o u speak i n y o u r o w n words, from the heart. I t doesn't matter whether y o u are articulate, or whether y o u r grammar is correct or y o u r phrasing perfect. A l l that matters is that y o u state w h a t y o u are feeling, from deep w i t h i n .

An Affirmation of word will serve for almost anything—health, wealth, happiness—whatever

you

are concentrating on at the time. —Stuart Wilde, Affirmations

—Tara Buckland.

Development I 223 need to be able to imagine every single aspect o f the rite. Sitting w i t h y o u r eyes closed, y o u must "see" yourself w a l k i n g the circle, lighting candles, swinging incense, and doing the full Cakes and Wine rite. To have this degree o f concentration and imagination takes a great deal

19

o f willpower and just plain energy. I t is not an easy w a y out. Some people speak glibly o f doing rituals " i n their mind," but not many have actually put i t into practice. I t can be done, however I recommend it only be done i n forced circumstances. A compromise o f sorts is to do the physical actions o f a ritual but w i t h o u t actual tools; y o u

Development

can point y o u r index finger in place o f the w a n d or athame, for example, as y o u w a l k the circle. Your personal development should encompass as much reading as possible. This should not be restricted to w o r k s specifically on

ou have learned how to perform the rituals: Esbats and Sabbats. Y o u have learned forms o f magic, divination, healing, and the like. I w o u l d encourage y o u to do all o f these things, practicing as much as possible until i t all seems natural to y o u .

Witchcraft. Study all forms o f divination and magic. Examine different systems o f meditation. Look into healing o f all sorts. Experiment w i t h making talismans, and w o r k i n g w i t h w o o d and metal. I n the old days the W i t c h was the Wise One o f the area. This meant wisdom in all things and a W i t c h w o u l d many times apprentice h i m -

I have detailed h o w to make y o u r tools, and h o w to use them. Tools are important. T h e y are a focal point and can also be very real

or herself to others (such as a blacksmith) to learn how to do things properly. T r y to emulate those ancient sages.

aids i n that they can store energies and direct them, supplementing

Being a W i t c h should mean that y o u r lite is considerably better, in

what y o u do w i t h y o u r mind. A n d here I must point out that y o u r

a variety o f ways, than the lives o f those around y o u . Y o u have

mind is the most important, and powerful, tool that y o u have. I n fact,

access to real power. I n actuality, as I've mentioned, everyone has

you

can w o r k as a W i t c h w i t h n o t h i n g more than y o u r mind.

this power but most just don't k n o w how to access or use it. You do.

Although I don't suggest y o u do this all the time (it can lead to lazi-

You should be in a position to create y o u r o w n reality. Y o u can w o r k

ness w h i c h , i n t u r n , w i l l lead to loss o f effectiveness), i n emergencies

magic which, as has been said, is making something happen that y o u

y o u can do all o f y o u r rites and rituals w i t h o u t any tools, b y simply

want to happen. Therefore, as a W i t c h , y o u should have a greater

using y o u r imagination. I mentioned this briefly w h e n I was talking

sense o f self-satisfaction, possibly greater material possessions, and a

about setting up an altar and temple. I said then that i f y o u r cir-

far happier life than the majority o f people. This is the sign o f a suc-

cumstances were such that y o u simply d i d not have the available

cessful W i t c h . A n d the important part o f this is that it is all possible

space to construct a proper temple, then y o u could do i t i n y o u r

without harming others.

mind. A n d so y o u can.

Magical initiates o f olden times were exhorted to study and w o r k

Here is where practice at meditation and imagination comes into

their magic w i t h the following four axioms in mind: K n o w what to

play. I n order to do a complete ritual — one o f the Sabbats, for exam-

think, dare to think it, w i l l to do something w i t h it, and have the

ple— solely in y o u r mind, w i t h no tools or physical actions, y o u will

222

224

I Solitary Practice

sense to keep silent about y o u r experiences ( o f the mysteries o f magic). To know, to dare, to w i l l , and to keep silent: these are the four axioms o f magic. Keeping silent is, perhaps, the most important. This is w h y it's not good to boast about y o u r powers. Such boasting

20

w i l l d r a w attention to you, and even today there are lots o f examples of prejudice and outright persecution o f Witches, no matter w h a t the law might state. So always be circumspect where y o u r religion is concerned. A n d especially be protective o f any other Witches y o u may k n o w or encounter.

Final Thoughts

S

lthough the main aspect o f W i c c a is the religious ritual, magic plays a part—and for some it is a big part. Yet magic is a fickle t h i n g — i t doesn't always w o r k ! W h y is that?

I

W h e n y o u r magic doesn't w o r k y o u first need to look

at all the obvious possibilities for failure; for example, the actual mechanics o f the magic. W i t h candle burning, d i d y o u have the right candles? Were they properly consecrated? D i d y o u w o r k w i t h the

phases o f the moon and, i f so, d i d y o u do so correctly? W i t h poppets, were y o u able to incorporate witnesses—actual items from the person represented b y the poppet? D i d y o u incorporate color into the construction o f the figure (s)? I n regular, basic magic — b u i l d i n g and releasing p o w e r — d i d y o u have a clear picture o f the end result desired? E v e r y t h i n g needs to be considered and, o f course, all o f this should have been considered before the magic was ever started. But even w i t h everything covered, sometimes a spell just doesn't w o r k . This is w h y i t must always be emphasized: there are no guaranteed with magic. It must be acknowledged that the gods k n o w better than we do. However much we may w a n t something to happen, it may be that "in the great scheme o f things" it just isn't meant to happen. I t may be something as simple as that the timing isn't right, w h i c h is w h y I

22)

226

I Solitary Practice

Final Thoughts / 227

suggest repeating a magical ritual—doing it three times over a three-

or she does not "accept" the idea o f covens! B u t there again, i t

month period before giving up. I n the time spent between lives, we

wouldn't matter and shouldn't interfere w i t h either.) The many petty

review w h a t we learned and experienced i n our last lifetime and

jealousies and rivalries that crop u p i n today's w o r l d o f W i c c a do

we also plan what we need to learn and experience i n the next one.

nothing b u t drag d o w n the O l d Religion. It's sad, but I have to

What y o u are now t r y i n g to b r i n g about by magic may not fit into

accept i t as part o f human nature. There may never be an end to it,

that plan. There is obviously a certain amount o f latitude i n such a

but let's do all i n our power to rise to the highest standards.

planned life, but there w i l l be limits and coming up against a magic-

I wish y o u well on y o u r Solitary path, k n o w i n g that the L o r d and

related brick wall may well be one of those limits. So, i f y o u r magic

the Lady w i l l always be there for y o u . Look ahead, rather than back.

doesn't w o r k , examine it, see i f there might be some other quite dif-

Send out love. A n d keep the Craft alive.

ferent approach y o u might t r y and, i f that doesn't work, accept defeat. A l l o f w h i c h brings us back to the fact that Wicca/Witchcraft is essentially a religion and that magic is secondary to that. I t is the "Old Religion;" a form o f paganism. As such it is a religion o f w h i c h y o u should be p r o u d . I have been a part o f it for w e l l over forty years ( w i t h more than a decade before that just reading and studying) and have spent many years w o r k i n g on the public relations side of Wicca —righting the popular misconceptions and spreading the w o r d . The scene today is certainly vastly different from what it was back i n the 1960s. Hopefully that scene w i l l continue to improve as Wicca becomes more accepted by other religions and individuals. But the fact remains that there are still certain people and groups who may never accept us, just as they w o n ' t accept any group other than their o w n . Rather than confront such fanatics, i t is usually best to avoid them. M y father had an expression: Y o u cannot argue w i t h an idiot! Unfortunately, that applies to many Fundamentalists. Speaking o f not being accepted, I must return to the point that Solitary Witches are frequently not "accepted," or recognized, by Coven Witches. To my mind, this is sad and simply a reflection on the lack o f knowledge o f those Coven Witches. However, the bottom line is that it really doesn't matter i n the least whether y o u are "accepted" b y them and whether they view y o u as "authentic." A l l that matters is that y o u k n o w w h o y o u are and y o u are happy in the practice o f y o u r religion. I f someone else has a problem w i t h it, let them get on w i t h it. ( B y the same token, a Solitary could say that he

I n love and light, Raymond Buckland

APPENDICES

229

Glossary of Wiccan and Magical Terms This glossary contains those terms mentioned i n the above text plus other words and phrases y o u are likely t o come across i n the w o r l d of Wicca and certain aspects o f magic. A f f i r m a t i o n : A w o r d , short phrase, or sentence that encapsulates thoughts and ideas i n a positive statement. Repeated constantly, the affirmation gets d o w n into y o u r unconscious mind, reinforcing and empowering. Amulet: A magical charm for protection, power, healing, and so on, utilizing a natural object such as a stone, nut, shell, piece o f wood, or similar item. Asperge: To sprinkle sacred water for purification, as part o f a ritual. This might be done w i t h an aspergillum or w i t h the fingers. Aspergillum: Tool used for asperging. Can be as simple as a few twigs or a spray o f evergreen, or can be an elaborate, commercially produced metal object. I t is dipped into the water and then flicked at the person or object to be asperged. Astral: A plane o f existence, invisible to the naked eye, that coexists w i t h the physical realm. Astral Body: A n etheric copy o f y o u r physical body (and that o f all living things) that extends slightly beyond the physical, such that a psychic may see its outline as an aura. Astral Projection: To separate y o u r astral or etheric body from y o u r physical body and travel about the astral plane. I t is said that many dreams are actually memories o f astral travels.

21/

232 / Glossary of Wiccan and Magical Terms

Glossary of Wiccan and Magical Terms I 233

Athame: Ritual knife used as a tool i n Witchcraft and ceremonial

Cakes and Wine: Also k n o w n as Cakes and Ale, this is the rite in

magic. Styles, handle colors, and markings on the knife vary w i t h

w h i c h the gods are thanked for the necessities o f life. I t involves

Wicca traditions. Aura: Light emanating from living beings and vibrating at frequencies beyond the normal range o f vision. I t indicates the position o f the etheric body. The color o f the aura may vary, dependent upon a person's health, mood, emotions, and so on. Balefire: Traditional fire l i t for religious celebratory purposes d u r i n g Sabbats. I n medieval times there were balefires l i t on hilltops across the length and breadth o f Europe. Bane: Negative energy that harms and destroys. Often associated w i t h evil and/or applied to poison. Banish: To dismiss spirits from a ritual circle.

the blessing o f wine/ale and cakes, and consuming them, and usu-

ally takes place about halfway t h r o u g h a Wiccan ritual, although it can be performed as a ritual i n itself.

Calling the Quarters: A part o f the ritual construction o f a magical

circle, w h e n the four elements o f air, fire, water, and earth are called upon to be a part o f the sacred space. Casting the Circle: The consecration o f an area in w h i c h a W i t c h or a coven o f Witches w i l l be holding a ritual. Cauldron: Associated w i t h the British Celtic goddess o f the underw o r l d , Keridwen, or C e r r i d w e n , the cauldron was one o f wisdom and enlightenment. I t also symbolizes rebirth and transmutation

Bell: A ritual tool used i n Witchcraft and various forms o f magic to

and represents the w o m b o f the Goddess. I t is often used in

alter the vibrations o f the sacred area. I t may or may not be

Wiccan rituals, sometimes containing water and sometimes hold-

engraved w i t h sigils and is consecrated for ritual use.

ing fire.

Beltane: One o f the Greater Sabbats o f Witchcraft that falls on M a y

Censer: Also k n o w n as a thurible, this is the instrument i n w h i c h

Eve. Also k n o w n as Roodmas, Walpurgisnacht, and Cethsamhain.

incense is burned d u r i n g rituals. I t can vary from a simple con-

It marks the shift i n emphasis from God to Goddess.

tainer for a bed o f sand, on w h i c h a hot coal can be placed, to an

Besom: A broom, sometimes used in Witchcraft rituals. Some H a n d fasting ceremonies include having the wedded couple j u m p over

elaborate swinging device suspended on chains. Centering: Done b y some Witches p r i o r to meditating or to doing

the besom, for luck and to promote fertility. I t is used by some

magic, centering is the process o f focusing on y o u r spiritual center,

Witches as an equivalent o f the staff.

allowing all mundane issues to fall away leaving calm and serenity.

Boleen: Also spelled boline, or bolline, this is a knife w i t h a curved blade used strictly for cutting herbs. Book o f Shadows: The book that contains all the rituals, spells, recipes, and other pertinent information o f a Solitary W i t c h or o f a coven. I t is named for the time (during the persecutions) w h e n Witches had to meet " i n the shadows" and were first starting to record w h a t had previously been a purely oral tradition. I t is always handwritten b y the W^itch w h o owns i t . Broom: Equivalent o f the staff, for some Witches. Generally referred to as a besom. B u r i n : A n awl-like tool used for marking the various signs and symbols on objects for the purposes o f magic (for example, w r i t i n g names on candles).

Ceremonial M a g i c : A form o f magic that involves complex ritual, centering on the conjuring and commanding o f spirits, or entities, in order to accomplish various ends. The tools, dress, and procedures o f ceremonial magic are laid d o w n i n various ancient books k n o w n as grimoires and are rigid and extremely complex. Conjurations are often i n L a t i n , Greek, Hebrew, or other languages. Because o f the dangers o f t r y i n g to control the actions o f the entities conjured, intricate circles o f protection are created

and

employed as are talismans, sigils, and words o f power. Chak ra: A n area o f power w i t h i n the body. There are seven such centers. By focusing the mind on these areas, in a predetermined order, and energizing them, kundalini power is raised, which is a useful tool wlien w o r k i n g magic.

234 I Glossary of Wiccan and Magical Terms

Glossary of Wiccan and Magical Term.' I 235

Chalice: The name given b y some Witches to the goblet used i n r i t -

Circle: The sacred, consecrated space in w h i c h rituals are held.

uals such as Cakes and Wine. I t is regarded as one o f the four

"Without beginning and w i t h o u t end," it is the base o f the cone o f

elemental tools, representing the element o f water. I n effect a

power that is raised w i t h magical energy. Size can vary. M a n y tra-

miniature cauldron, it is also viewed as representative of the w o m b

ditions state that the circle must be nine feet in diameter; others

of the Goddess.

are not specific. I n ceremonial magic, there are frequently three

Chant: A combination o f words in a rhythmic pattern, used to generate power when b u i l d i n g toward the w o r k i n g o f magic. Chanting can b r i n g about an altered state o f consciousness.

concentric circles, w h i c h are nine, ten, and eleven feet in diameter. For Solitary Witches i t is whatever size the individual prefers. Cone o f Power: A containment o f magical energy based on the

Charcoal: Powdered incense is burned on a charcoal briquette. D o

described circle drawn by a W i t c h in ritual. I t is, in effect, both

not use the briquette sold for use in barbecues, however, for they

above and below the ground and is possibly more in the shape of a

give o f f noxious gases. Charcoal briquettes made specifically for

globe than t w o connected cones. There is the main cone o f power,

the b u r n i n g o f incense are obtainable from religious supply

w h i c h is the circle itself i n ritual, and there is a cone o f power that

houses. Charge, The: Short for "The Charge of the Goddess." This is a pop-

can be generated and directed to an individual or specific place for purposes of healing, cleansing, and so on.

ular discourse given by a Priestess to her coven, i n rites when she

Consecrate: To purify and make holy. This is usually done by sprin-

specifically represents the Goddess. I t originated i n Charles God-

k l i n g (asperging) w i t h salted water and censing in the smoke o f

frey Leland's book Aradia, the Gospel of the Witches of Italy (1899)

incense, along w i t h saying suitable words o f intent. I t can be done

and was the address given by the goddess Aradia to her followers,

to people, places, and things. A l l tools to be used for magical pur-

instructing them on h o w and when to worship her. For Gerald

poses should be consecrated. Consecration can also be done w i t h

Gardner's (Gardnerian) Book o f Shadows, Doreen Valiente wrote

a specific consecration oil that serves the same purpose.

a variation on this, w h i c h is the version most often used by today's

C o r d : see Cingulum.

Wiccans.

Coven: A group o f Witches, usually led by a female and/or male

Charge, To: To charge an object is to pass power into it so that it w i l l serve for ritual and/or magical purposes. Charm: A talisman or amulet charged for magical purposes. Its focus may be for love, protection, to w a r d o f f evil, to promote fertility,

( H i g h Priestess/High Priest). Although "traditionally" a coven is said to consist o f thirteen Witches, i t can be any number. The coven meets at least once a month, to coincide w i t h the full moon, though it can meet more regularly i f desired. Most covens operate

or for any one o f a number of purposes. Also, a spoken spell or

within a specific "tradition," w i t h their o w n particular rules, though

incantation.

many are independent and describe themselves as "eclectic."

Cingulum: Name for the ritual cord used in magic. I n some traditions it has to be nine feet in length and red. Other traditions have different specifics. Some use different colors to denote different

Cowan: A non-Witch. Someone w h o has not been initiated into the O l d Religion.

sometimes called a girdle. I t can be used in different ways, such as

Craft: Short for "Witchcraft," the O l d Religion is frequently referred to, in modern times, as "the Craft." Witchcraft comes from wiccacraeft, meaning "the craft o f the wise."

to store magical energy by knotting that energy into the cord to be

Deity: A supreme being; a G o d or Goddess; a form that is w o r -

released at a later time and place. I t can also be used more mun-

shiped. Most Witches see their deities as being in anthropomor-

danely to measure and help describe the circle area.

phic (human) l o i m . Other peoples and civilizations have included

degrees o f advancement. I t is often w o r n around the waist and is

236 I Glossary of Wiccan and Magical Terms deities i n animal form or a combination of animal and human (for example, Egyptian deities). Deosil: Clockwise. I t is usual for Witches to move about the circle i n deosil fashion, w h i c h symbolizes the movement of the sun. M a n y traditions do not countenance anyone moving counter-clockwise,

Glossary of Wiccan and Magical Terms / 237 Energy: The basis o f magic. I t is a "power" that can be raised b y various means and can be channeled

and directed to make

changes occur. Every living t h i n g has inert energy. The secret o f W i t c h magic is to be able to amass that energy and use i t . Esbat: A W i t c h meeting—be i t Coven or Solitary—at any time other

or widdershins, w h i c h w o u l d be considered against nature. H o w -

than the Sabbat celebrations. Esbats are usually held at least once

ever, there are traditions that w o r k deosil in the w a x i n g moon and

a month, at the full o f the moon, but can be held more frequently

widdershins i n the w a n i n g moon. Some open the circle deosil and

i f desired or necessary. I t is at the Esbats that the " w o r k " (healing,

close i t widdershins.

magic, divination) is performed, since the Sabbats are for cele-

Deva: A spirit; usually associated w i t h plants, flowers, herbs, and trees.

bration o f the t u r n i n g wheel of the year. Evocation: A ritual summoning of any spirit or entity. I t differs from

D i v i n a t i o n : The art o f looking into the past, present, or future and

an invocation i n that it is an external w o r k i n g ; for example, in cer-

discovering those things that are normally hidden. There are innu-

emonial magic an entity is evoked to appear i n a specific area out-

merable methods o f doing divination, some of the most popular

side the magician's main circle o f protection, while in D r a w i n g

being t h r o u g h the use o f tarot cards, crystal-gazing ( s k r y i n g ) ,

D o w n the M o o n the deity is i n v o k e d ( i n v i t e d ) to descend and

palmistry, astrology, I-Ching, and tea-leaf reading, among others.

enter into the body o f the priestess.

N o t every W i t c h is proficient at all methods but usually there is at least one system or technique that can w o r k w e l l for y o u .

Familiar: D u r i n g the persecutions, one of the charges leveled against accused Witches was that they had "familiars." These were said to

D r a w i n g D o w n the M o o n : A Wicca ritual, usually performed at the

be servants o f the Witch, given to them by the Devil. The familiars

full moon, where the Goddess is invoked and asked to descend

appeared i n the form o f animals: cats, rats, toads, rabbits, and so

into the body o f the H i g h Priestess and to speak to the coven

on. Since most people — elderly ones and those living alone espe-

through her. A similar ritual, k n o w n as D r a w i n g D o w n the Sun,

cially—had a cat or other pet, the charge was a useful tool for the

brings the God into the H i g h Priest.

inquisitors.

Eclectic: M a d e up o f w h a t seems best from a variety of sources.

G r i m o i r e : F r o m the O l d French w o r d for "grammar," i t was the

Eclectic Wicca covens w i l l pick and decide what tools, rites, and

book i n w h i c h a ceremonial magician kept record o f his experi-

practices they want to use, choosing from various traditions and

ments w i t h magic. B y extension, i t has become applied to any

teachings.

book o f spells, charms, recipes, and magical techniques.

ment. These each represent a class o f energy that together makes

G r o u n d i n g : The reinforcing o f y o u r connection to the earth after doing magic. Some feel i t is necessary i n order to disperse any residue of spent energy.

up reality as we k n o w i t .

Handfasting: The Wicca marriage ceremony. There are many ver-

Element: Earth, air, fire, and water are the four traditional elements of Western magic. I n Wicca, spirit is often added as a fifth ele-

Elemental: A spirit or entity, usually associated w i t h one of the four elements. Those associated w i t h earth are k n o w n as gnomes, those w i t h air as sylphs, w i t h fire as salamanders, and w i t h water as undines.

sions o f this. A few are for a limited period of time but most are for "so long as love shall last." Handparting: The official ending o f a W i c c a marriage, a l l o w i n g those previously wed to go their separate ways.

238 I Glossary of Wiccan and Magical Terrtu

Glossary of Wiccan and Magical Terms / 239

Herbcraft: The study and practice o f herbology; using herbs for

Lunar Cycle: One full month; it is the twenty-eight-day period from

magic and for health and healing. Traditionally Witches have a great knowledge o f herbcraft but in fact not all are d r a w n to it.

full moon to the next full moon, or new moon to new moon.

H i g h Priest/ess: The leader o f a coven o f Witches. A l l Witches are

M a b o n : The autumnal equinox; one o f the Lesser Sabbats o f the Wicca year.

regarded as being priests and priestesses (hence the fact that they

Magic: As Aleister Crowley put it: "Causing change to occur i n con-

can practice as Solitaries), so the leader o f a group is k n o w n as a

formity w i t h w i l l . " M a k i n g something happen that y o u w a n t to

High Priest or Priestess.

happen. There are probably hundreds o f ways o f w o r k i n g magic.

Imbolc: One o f the Greater Sabbats, falling on February Eve and m a r k i n g the first stirrings o f spring.

The p r i m a r y teaching o f Wicca: whichever method y o u use, y o u do not use the magic to harm anyone.

rituals. Ancient belief was that the smoke o f the incense carried

Magic M i r r o r : A n instrument for skrying. I t is usually a black or dark reflective surface, w h i c h lends itself to the divinatory practice. I t is also k n o w n as a speculum.

prayers up to the gods. Additionally, it adds to the ambience o f

Mana: A Melanesian (and Polynesian) term, also k n o w n as prana (a

Incense: A n aromatic herb, spice, gum, or blend o f such that can be in powdered form, or formed into cones or sticks, to be burned at

ritual and can help stimulate and condition the mind. Initiation: A ritual experience that is a spiritual rebirth. The W i t c h craft initiation signifies entry into the O l d Religion and unity w i t h its deities. A Solitary can do a self-dedication that is, i n effect, an initiation. I n Wicca, it is as valid as any coven initiation. Invocation: A ritual invitation to spirits, entities, and deities to descend and enter into the invocator or some other person or object. Law o f Three: The belief in a three-fold return for all actions. What-

Sanskrit w o r d ) , i t is the "power" that is the universal life force. The Chinese call i t Chi, or Qi; the Japanese Ki. Meditation: A discipline o f mind and body that enables y o u to reach higher states o f consciousness. I t can be a great aid to a W i t c h , being especially useful i n divination and in magical practices. It can also be extremely beneficial as a practice in itself, as a tool for spiritual g r o w t h . Occult: A w o r d meaning "secret" or "hidden." A l t h o u g h distorted

ever (magical) energy is sent out w i l l return at three times its

by Judeo-Christian teachings to i m p l y ominous practices, its

strength. There is, then, no inducement to send out negative

meaning is benign. Today it is associated w i t h those esoteric truths

energy.

that are available only through initiation.

Libation: L i q u i d offering to the gods. Whenever wine or other ritual

Ostara or CEstre: The Lesser Sabbat o f the spring equinox, named

d r i n k is poured, i t is traditional to spill a little o f i t for the gods. I n

for the Teutonic sun goddess and the Anglo-Saxon fertility god-

ritual, this is often poured into a libation cup or dish to be later

dess. The w o r d "Easter" is taken from this.

poured out on the ground. Additionally, many Witches w i l l spill a

Pagan: From the Latin pagani, meaning dwellers in the country, it

little just before they take a first sip o f their d r i n k . A small seg-

has come to be applied to almost anyone w h o is not o f Christian-

ment o f food, such as from the cakes of Cakes and Wine, is also

ity, Judaism, or Islam. Witches come under the general heading o f

given to the deities.

pagans (so all Witches are pagans, yet not all pagans are Witches).

Litha: The summer solstice, also k n o w n as Midsummer. One o f the Lesser Sabbats o f Wicca. Lughnasadh: August Eve, also k n o w n as Lammas, is one o f the four

Pentacle: Sometimes spelled pantacle, this is one o f the w o r k i n g tools of Witchcraft. I t is a disc o f wood, copper, or other metal, and is usually engraved w i t h certain signs and sigils (depending upon

Greater Sabbats o f the W i t c h year. Associated w i t h the Celtic god

the tradition). When the metal is polished, the pentacle can be

Lugh, it is the first of the harvest festivals o f the O l d Religion.

used like a skrying m i n o r lor divination. Some covens use the tool

240 I Glossary of Wiccan and Magical Terms simply like a tray, for holding such things as the cakes for Cakes

Glossary of Wiccan and Magical 'Terms I 241 Retribution: The karmic r e t u r n for actions taken. I n the W i t c h

and W i n e . I n ceremonial magic, a pentacle is often a protective

belief, karma takes place w i t h i n the current lifetime. There are no

talisman incorporating the design o f a pentagram.

rewards and punishments that are "put olf" until after death; the

Pentagram: The five-pointed, starlike figure that, w i t h its single point u p w a r d , has become a symbol for W i t c h c r a f t . I t is also

returns come in the same lifetime that the events took place. I n the W i t c h belief, i t is a three-fold return, (see L a w o f Three)

a human figure, indicating that it is the symbol for the life force.

Rite: A short ritual for a specific purpose that is usually part o f a larger, general ritual; for example, the Cakes and W i n e rite is part of every Esbat and Sabbat ritual.

I n Wicca, the shape is used i n consecrations, for sealing the circle

Ritual: A set o f rites that are performed for religious or magical pur-

k n o w n as the Seal o f Solomon, D r u i d ' s foot, and pentalpha. I n old books o f magic the pentagram was d r a w n superimposed over

after it has been opened and/or closed, and as a sigil on talismans.

poses. They are performed w i t h i n the confines o f a magic circle.

Placket: A cloth "pocket" into w h i c h personal items may be placed

Rune: M e a n i n g "mystery" or "secret," a rune is a w r i t t e n character

when w o r k i n g ritual magic. The color o f the placket may be sig-

found in all Germanic countries. The runes were never a strictly

nificant for the purpose o f the w o r k being done.

utilitarian form o f w r i t i n g but were originally employed to incise

Poppet: A figure made to represent a person, for the sake o f w o r k -

wood and stone for purposes o f casting for divination. Today they

i n g sympathetic magic. I t can be made o f wax, clay, paper, cloth,

are often used by Witches as a magical form o f w r i t i n g . There are

and so on. W h e n made o f cloth i t is usually stuffed w i t h suitable

many variations on the runes.

material (for example, herbs) for the purposes o f the r i t u a l . I n Witchcraft, such a figure w o u l d be used only for positive magic. Power: The energy that is raised i n ritual and directed to b r i n g about magical results. I t may be raised by any one o f a number o f methods including dancing, chanting, and sex. Prana: see M a n a .

Sabbat: A major celebration ritual o f Witchcraft. There are eight Sabbats spread more or less evenly throughout the year: Samhain, Yule, Imbolc, Ostara, Beltane, Litha, Lughnasadh, and M a b o n . Sacred space: That space that is contained w i t h i n the confines o f the magic circle, cast and consecrated for Wiccan ritual. Samhain: One o f the Greater Sabbats o f the Wicca year, falling on

Prayer: Verbal petitions to the gods, made either out loud or i n the

November Eve. I t is regarded as the most important o f the Sab-

m i n d . The most powerful prayers are those that come from the

bats, and was the original t u r n i n g point o f the year, w i t h empha-

heart and are i n y o u r o w n words.

sis changing from Goddess to God.

Quarters: The four elemental powers and the directions associated w i t h them (east, south, west, and n o r t h ) . Rede: The Wiccan Rede is the one law o f Witchcraft. I t states: " A n it harm none, do what thou w i l t , " w h i c h means that as long as y o u harm no one (including yourself) y o u may do as y o u wish. Reincarnation: R e b i r t h o f the spirit, or soul, into a new physical body. Witches believe that we go through a series o f lives, learning and experiencing new things i n each life until we have learned all. There are intervals between each life w h e n the spirit reviews w h a t has been learned in the life completed and plans w h a t must be covered in the life to come.

Skrying: D i v i n a t i o n by means o f gazing at or into a reflective surface. Crystal-gazing is the prime example, but i t can be done w i t h everything from polished copper to i n k blots. Sigil: A symbol or sign for a specific energy or spirit, used for magical purposes. Sigils are used a lot on talismans and may also be found on most o f the implements o f ceremonial magic. I n W i t c h craft, there are certain sigils usually engraved on the handle o f the athame. Sigils may be constructed from magical squares containing numbers or letters. Sigils differ from symbols in that they are constructed to contain the very essence o f their purpose, where symbols are simply representations.

Glossary of Wiccan and Magical Terms / 243

242 I Glossary of Wiccan and Magical Ternu Solitary: I n Witchcraft, a W i t c h w h o w o r k s alone, w i t h o u t a coven. The original Witches were almost certainly Solitaries. Speculum: A magic gazing mirror, usually w i t h a dark or black surface, used for divination. Spell: A n act o f magic designed to b r i n g about change. I t usually consists o f both words and actions and is not necessarily religious. I t is also a term given to a w r i t t e n recipe for magic. Staff: A tool symbolizing power, w h i c h might also be powerful in itself, much like a large w a n d . I n PectiWita (Scottish Witchcraft)

used in ceremonial magic. I t is the ineffable name o f god; a Kabbalistic term for the Hebrew name for G o d consisting o f the four Hebrew letters Yod, He, Vov, and He. Thaumaturgy: " L o w magic"; the a r t o f causing change to events, people, and places in everyday life. Theurgy: " H i g h magic"; to connect w i t h deity and b r i n g about spiritual g r o w t h . Thurible: A censer; incense burner. Tool: One o f the necessary implements for ritual and magic w o r k i n g .

it is one o f the " w o r k i n g tools," being used for casting a circle and

The Witch's personal tool is the athame or the w a n d . O t h e r tools

directing energy. I n ancient times i t was a symbol o f authority.

include censer, goblet, white-handled knife, burin, boleen, sword,

Sword: A "coven tool," used by some groups for casting the circle, as one o f the tools o f initiation, and other purposes.

besom, bell, and staff.

actions imitate real actions and objects imitate or represent people

Tradition: A particular sect or denomination o f Wicca, such as Gardnerian, Celtic, Druidic, Saxon, Faerie, Scottish, Alexandrian, or Welsh.

and things. There are probably more forms o f sympathetic magic

Vibrations: The resonating atmosphere that can be felt w i t h i n a

Sympathetic M a g i c : Also k n o w n as imitative magic, since ritual

than any other type. Sir James Frazer (The Golden Bough, 1951)

charged and consecrated circle. A l l manifestation is comprised o f

said that all magic is based on the L a w o f Sympathy: all things

vibrations at various wavelengths or frequencies. Magic tends to

are connected b y invisible bonds.

alter those wavelengths, and such things as sound (from the bell)

Talisman: F r o m the Greek root teleo, meaning "to consecrate," a talisman is a human-made object endowed w i t h magical properties

and odors (from the incense) can b r i n g about change.

man is often marked w i t h a sigil and w i t h words o f power. I t must

Visualization: Being able to see clearly and distinctly " i n the mind's eye." To be able to form a mental image o f a person or thing, in all its detail. This is important for "seeing" the goal when w o r k i n g magic.

be consecrated before it can become effective.

Wand: One o f the w o r k i n g tools o f a W i t c h . For many Witches, this

for a specific purpose (for example, protection, power, healing). M a d e o f metal, paper, parchment, w o o d , bone, and so on, a talis-

Tarot: A deck o f seventy-eight cards used for divination. I t is probably the oldest k n o w n set o f cards, although its exact o r i g i n is u n k n o w n . The deck is in t w o parts, the major and minor arcanas, also k n o w n as the greater and lesser trumps. There are twentyt w o individual cards i n the major arcana and fifty-six cards — arranged i n four suits o f fourteen cards — in the minor arcana. Temple: The place o f worship; the room, building, or open space that houses the ritual circle. Sometimes the term temple is applied to the consecrated circle itself. Tetragrammaton: Greek for "four-letter u n i t , " tetragrammaton is supposedly the most powerful o f the "names and words o f power"

is a preferred alternate to the athame as the personal tool. W a n i n g M o o n : The half o f the moon's cycle when i t is passing from full to new; gradually diminishing. W a r d : To protect through the use o f magic. Also, to guard against possible magic. W a x i n g M o o n : The half o f the moon's cycle when it is passing from new to full; gradually increasing. White-handled Knife: A ritual knife used, much like the burin, for marking signs and sigils on other magical tools and objects. Wiccan Rede: see Rede.

244 I Glossary of Wiccan and Magical Terms Widdershins: To move counter-clockwise about a ritual circle. Wicca: The modern form o f Witchcraft introduced to the general public i n the 1950s b y the late D r . Gerald Brousseau Gardner. M o s t other forms o f Wicca, whether claiming lengthier history or not, are based on the w o r k of Gardner and Doreen Valiente, w h o put together the Gardnerian Book of Shadows. Wicca has become one o f the fastest g r o w i n g religions i n the w o r l d today. I t was

Magical Properties of Herbs

introduced to the U n i t e d States b y Raymond B u c k l a n d i n the early 1960s. Today there is a wide selection of traditions available and the religion has become federally recognized and acknowledged. W i c c a is a pagan religion o f nature, w i t h belief i n both

A d a m and Eve roots (Aplectrum hemale): For love and happiness. Ruled by Venus.

male and female deities. I t is a positive religion w i t h strict laws against harming others. W i t c h : A follower of Witchcraft/Wicca. The w o r d comes from the Anglo-Saxon w o r d wicca (f. wicce), meaning a wise one. Witchcraft: A l t h o u g h Christianity (and especially its missionaries)

Adder's tongue (Erythronium americanum) —also k n o w n as lamb's tongue, serpent's tongue: Great healing properties. Ruled by the Moon. African Violet (Saintpaulia ionantha): Ruled by Venus.

For protection and spirituality.

has labeled anything non-Christian as being "witchcraft," in fact wiccacratft (Anglo-Saxon) is the "craft o f the wise." I t is an early pagan form of religion and magic-working that is not anti-Christian (or anti-anything) but merely non-Christian. Its emphasis is on healing and on acknowledgment of nature and the gods of nature. W i z a r d : A male w o r k e r of magic. Yule: One of the Lesser Sabbats o f Wicca, falling on the w i n t e r solstice.

A g r i m o n y (Agrimonia eupatoria) — also k n o w n as cocklebur, sticklewort, church steeples: For sleep and protection. Ruled by Jupiter. Alfalfa (Medicago sativa) —also k n o w n as buffalo herb, purple medic: For prosperity and money. Ruled by Venus. Allspice (Pimenta officinalis): by Mars.

For healing, luck, and for money. Ruled

Aloe (Aloe vera)— also k n o w n as b u r n plant: For luck and protection. Ruled by the M o o n . Anemone (Anemone Pulsatilla) — also k n o w n as w i n d flower: For health, healing, and protection. Ruled by M a r s . Angelica (Angelica atropurpurea) — also k n o w n as master w o r t , archangel: For healing, protection, and exorcism, and to b r i n g visions. Ruled by Venus. Anise (Pimpinella anisum)— also k n o w n as aniseed: For protection and purification and to bring or maintain y o u t h . Ruled by Jupiter. Apple (Pyrus malus)—also k n o w n as fruit o f the gods, the silver bough, tree o f love: For healing and love. Supposed to b r i n g immortality. Ruled by Venus.

243

Magical Properties of Herbs / 247

246 I Magical Properties of Herbs Asafoetida (Ferula foetida)—also k n o w n as devil's dung: For protection, exorcism, and purification. Ruled b y Mars. Aster (Callistephus chinensis) —also k n o w n as Michaelmas daisy, starw o r t : For love. Ruled b y Venus.

Bladderwrack (Fucus vis'iculosus)—also k n o w n as cutweed, sea spirit, seawrack: G o o d for money, protection, psychic powers, and weather w o r k i n g (sea and w i n d spells especially). Ruled by the Moon.

Bachelor's Buttons (Centaurea cyanus)—also k n o w n as devil's flower:

Bleeding heart (Dicentra spectabdis): Good for love. Ruled by Venus.

For love. Ruled by Venus. Barley (Hordeum sp.): For love, money, protection, and healing.

Bloodroot (Sanguinaria canadensis)—also k n o w n as Indian plant, king

Ruled by the Earth. Basil (Ocimum basilicum)—also k n o w n as American dittany, St. Joseph's w o r t , witches' herb: Good for love, protection, and exorcism; wealth. Supposed to give the power to fly. Ruled b y Mars. Bay (Lauras nobd'ui) — also k n o w n as laurel, lorbeer, sweet bay, bay laurel, daphne, and grecian laurel: Good for healing, psychic powers, strength, and protection. Ruled b y the Sun. Bedstraw

(Galium triflorum)—also k n o w n as cleavers, madder's

cousin: Good for love. Ruled b y Venus. Beet (Beta vulgaris): Good for love and for making wishes come true. Ruled b y Saturn. Belladonna (Atropa belladonna)—also k n o w n as banewort,

deadly

nightshade, death's herb, great morel, devil's cherries, witch's berry: Good for producing visions. Ruled by Saturn. Be-still (Thevetia nereifolia)—also k n o w n as trumpet flower, y e l l o w oleander: Good for luck. Ruled b y Venus. Bistort (Polygonum bistorta)—also k n o w n as dragon weed, Easter giant, red legs, snakeweed, patience dock: Good for fertility and for developing psychic powers. Ruled b y Saturn. Bittersweet (Celastrus scandens)—also k n o w n as climbing staff tree, fever t w i g , w a x w o r k , yellow root: Good for healing and protection. Ruled by M e r c u r y . Blackberry (Rubus vdlosus)—also k n o w n as cloud berry root, dewberry, bramble-kite, goutberry, thimbleberry: Good for healing, money, and protection. Ruled b y Venus. Black cohosh (Cimicifuga racemosa)—also k n o w n as black snake root, squaw root, rattle root, bugbane: Good for courage and protection, love and potency. Ruled by Jupiter.

root, red puccoon: Good for purification, love, and protection. Ruled by M a r s . Bluebell (CampanuLi rotundifolia)—also k n o w n as harebell: Good for luck and to find the t r u t h . Ruled b y M e r c u r y . Blue flag (Iris versicolor)—also k n o w n as fleur-de-lys, iris, poison lily, poison flag, snake lily, water flag: G o o d for money. Ruled by Venus. Boneset (Eupatorium perfoliatum)—also k n o w n as ague weed, crosswort, feverwort, sweating plant, thoroughstem, Indian sage, vegetable antimony: Good for protection and exorcism. Ruled by Saturn. Borage (Borago officinalis)—also k n o w n as bugloss, herb o f gladness, burage: Good for courage and to develop psychic powers. Ruled by Jupiter. Briony (Bryony abba)—also k n o w n as gout root, mad root, ladies' seal, snake grape, tetter berry, w i l d hops, w o o d vine: Good for money, protection, and image magic. Ruled b y M a r s . Broom (Cytisus scopar'uis)—also k n o w n as Irish broom, basam, besom, bizzon, genista green broom, scotch broom: Good for purification, protection, divination, and w i n d spells. Ruled by Mars. B u c k t h o r n (Rhamnus catbarticus)—also k n o w n as p u r g i n g berries, waythorn, purging buckthorn: Good for exorcisms and protection. Ruled by Saturn. Burdock (Arctium bippa)—also k n o w n as b u r r seed, bardana, bardane, clotbur, hardock, hareburr, hurr-burr, happy major, personata: Good for healing and protection. Ruled by Venus. Calamus (Acorus calamu.i) — also k n o w n as myrtle flag, myrtle sedge, sweet cane, sweet root, sweet grass: Good for healing, luck, money and protection. Ruled by the M o o n .

248 I Magical Properties of Herbs

Magical Properties of Herbs /

Clover (Trifoliwn pratense, TrifoUum repens) —also known as cleaver grass

Camellia {Camellia japonicd): Good for amassing riches. Ruled by the

three-leaf grass, trefoil, honeystalks: Good for love and fidelity, pro-

Moon. Caper (Capparis spinosa): Good for love, lust, and potency. Ruled b y

tection, money, and success; exorcism. Ruled by Mercury. Coltsfoot

Venus.

(Tussilago Farfara)—also

k n o w n as bullsfoot,

British

tobacco, butter burr, foles foot, horse hoof, ass's foot, coughwort:

Caraway (Carum carui): Good for health, protection, and develop-

Good for love; visions. Ruled by Venus.

ing mental faculties. Ruled b y Mercury.

Columbine (Aquilegia canadensis)—also k n o w n as lion's herb: Good

Cardamom (Elettaria cardamomum): Good for love and lust. Ruled

herb, knitback, boneset, bruisewort, k n i t bone, miracle herb, slip-

Catnip (Nepeta cataria)—also k n o w n as catmint, cat's w o r t , field

pery root, w a l l w o r t , yalluc: Good for money and travel safety.

balm, nip: Good for beauty, love, and happiness. Ruled b y Venus. Celandine (Chelidonium majus)—also k n o w n as chelidoninum, tettertion, legal matters, and to b r i n g happiness. Ruled b y the Sun. Celery (Apiumgraveolens): Good for developing psychic powers and for lust. Ruled by M e r c u r y . Chamomile (Anthemis nobilis)—also k n o w n as Roman chamomile, ground apple, maythen, w h i g plant: Good for purification, love, C h e r r y (Prunuo virginiana)—also k n o w n as black cherry, sweet cherry: Good for divination and love. Ruled by Venus. Chickweed (Stellaria media) —also k n o w n as adder's mouth, stitchw o r t , satin flower, tongue grass, passerina, star chickweed, w i n terweed: Good for love and fidelity. Ruled b y the M o o n . C h i c o r y (Cichorium intybus)—also k n o w n as succory, w i l d cherry: Good for removing obstacles, invisibility, obtaining favors, and frugality. Ruled b y the Sun. Cinnamon (Cinnanwmum zeylanicum)—also k n o w n as sweet w o o d : Good for healing, protection, love and lust, spirituality, and protection. Ruled b y the Sun.

Cyclamen (Cyclamen sp.)—also k n o w n as groundbread, sow bread, swine bread: Good for protection, happiness, lust, and fertility. Ruled by Venus. Daisy (Leucanthemum vulgar)—also k n o w n as bruise daisy, ox-eyes, moon daisy: Good for love and lust. Ruled by Venus. Damiana (Turnera aphrodisiaca)—also k n o w n as Mexican damiana: Good for love and lust. Ruled by Mars. Dandelion (Taraxacum dens-Uonis)—also k n o w n as lion's tooth, priest's c r o w n , cankerwort, puffball, swine snout, w i l d endive:

five

grass, goosegrass, goose tansy, moor grass, silverweed,

sunkfield: Good for sleep and prophetic dreams, protection, and money. Ruled by Jupiter. speech o f animals. Ruled b y the Sun.

Cowslip (Primula verts)—also k n o w n as arthritica, buckles, drelip, fairy cup, key o f heaven, lady's key, password, plumrocks: Good for healing, retaining one's y o u t h , and success in treasure seeking. Ruled by Venus. Cumin (Cuminum cyminum)—also k n o w n as cumino, black or sweet cumin seed: Good for protection and exorcism, and fidelity. Ruled by Mars.

money. Ruled b y the Sun.

Cloth-of-Gold (Crocus angiutifolia): Good for understanding

Ruled b y Saturn. Coriander (Coriandrum sativum)—also k n o w n as cilantro, Chinese parsley: Good for love and healing. Ruled by Mars.

w o r t , kenning w o r t , devil's milk, swallow herb: Good for protec-

Cinquefoil (Potentilla canadensis)—also k n o w n as crampweed,

for love and courage. Ruled by Venus. Comfrey (Symphytum officinale)—also k n o w n as gum plant, healing

by Venus.

finger

249

the

Good for divination and contacting spirits. Ruled by Jupiter. Datura (Datura sp.)—also k n o w n as ghost flower, devil's apple, j i m sonweed, mad apple, t h o r n apple, madherb, love-will, stinkweed, sorcerer's herb, witch's thimble: Good for protection and curse breaking. Ruled by Saturn.

250 I Magical Properties of Herbs Deer tongue (Liatris odoratissima)—also k n o w n as vanilla leaf: Good for developing psychic powers; also for lust. Ruled b y Mars. Devil's shoestring (Viburnum alnifolium): Good for gambling luck, power, protection, employment. Ruled b y Mars. D i l l (Anethum graveolens)—also k n o w n as filly, d i l l weed, aneton: Good for protection, money, love, lust. Ruled b y M e r c u r y . D i t t a n y (Cunila mariana)—also k n o w n as mountain dittany, stone mint, sweet horse mint, w i l d basil: Good for astral projection. Ruled b y Venus. D o c k (Rumex crispus)—also k n o w n as curled dock, n a r r o w dock, yellow dock: Good for healing, money, fertility. Ruled b y Jupiter. Dogsbane (Apocynum androsamifoliuni)—also k n o w n as bitterroot,

Magical Properties of Herbs / 251 Feverfew

(Pyrethrum parthenium)—also k n o w n

as

featherfew,

febrifuge plant: Good for protection. R u l e d b y Venus. Figwort (Scrophubiria nodosa)—also k n o w n as knotty-rooted

figwort:

Good for health and protection. Ruled b y Venus. Flaxseed (Linum usitatissimum)—also k n o w n as linseed: G o o d for healing, beauty, psychic powers, protection, money. Ruled by Mercury. Fleabane (Erigeron canadense)—also k n o w n as butter weed, blood staunch, colt's tail, horse weed, pride weed, scabious: Good for exorcism and protection; chastity. Ruled b y Venus. Foxglove (Digitalis purpurea)—also k n o w n as dead men's bells, cowflop, floptop, fox bells, witches' bells, dog's finger, fairy petti-

catch fly, flytrap, honey bloom, w a n d e r i n g milkweed, western

coats, fairy thimbles, digitalis, fairy gloves, folks' glove, ladies'

wallflower: Good for love. Ruled b y Venus.

glove, purple foxglove: Good for protection. Ruled by Venus.

Dogwood (Cornus florida)—also k n o w n as boxwood, budwood, green osier, Virginia dogwood: Good for protection and granting wishes. Ruled b y Mercury. Dragon's blood (Daemonorops draco)—also k n o w n as blume, calamus draconis: Good for protection and exorcism; love and potency. Ruled b y Mars. Elder (Sambucus canadensis)—also k n o w n as alhuren, battree, eldrum, lady ellhorn, old lady, pipe tree, tree o f doom: The Romani call i t Yakori bengeskro— "Devil's Eye." G o o d for exorcism and protection, healing and prosperity. Ruled b y Venus. Endive (Cichorium endivia): Good for love and lust. Ruled by Jupiter. Eyebright (Euphrasia officinalis)—also k n o w n as euphrosyne: Good for psychic development. Ruled b y the Sun. Fennel (Fceniculum vulgare): Good for healing, protection and purification. Ruled b y M e r c u r y . Fenugreek (Trigonella fcenum graxuni)—also k n o w n as bird's foot, Greek hayseed: Good for d r a w i n g money. Ruled b y Mercury. Fern (Aspidium filix mas)—also k n o w n as male fern, bear's paw root,

Garlic (Allium sativum)—also k n o w n as clove garlic, poor man's treacle, stinkweed: Good for healing, protection, and exorcism. Ruled by Mars. Gentian (Gentiana luted)—also k n o w n as bitterroot, y e l l o w gentian, felwort: Good for love and power. Ruled b y Mars. Geranium (Pelargonium sp.): Good for love and fertility, health, and protection. Ruled by Venus. Ginseng (Panax quinquefolios)—also k n o w n as wonder o f the w o r l d root, sang, d w a r f ground nut, fivefingers root, garantogen, ninsin, red berry: Good for beauty, love, lust, healing, protection, wishes. Ruled b y the Sun. Goat's rue (GaUga officinalis): Good for health and healing. Ruled b y Mercury. Goldenrod (Solidago odora)—also k n o w n as sweet-scented goldenrod, aaron's rod, blue mountain tea, solidago, goldruthe, w o u n d weed, w o u n d w o r t : Good for divination and bringing money. Ruled b y Venus. Golden seal (Hydrastic canadensis)—also k n o w n as eye root, eye balm,

k n o t t y brake, male shield fern, sweet brake, shield root: Good for

ground raspberry, Indian plant, jaundice root, orange root, O h i o

protection, exorcism, luck, riches, and for health and eternal

curcuma, yellow puccoon, y e l l o w paint root, yellow eye, turmeric

y o u t h . Ruled b y Mercury.

root: Good lor healing and lor bringing money. Ruled by the Sun.

Magical Properties of Herbs / 253

252 I Magical Properties of Herbs Ground I v y (Nepeta glechomd)—also k n o w n as cat's foot, alehoof, haymaids, hedgemaids, gill-go-over-the-ground,

lizzy-run-up-the-

hedge: Good for divination. Ruled b y M e r c u r y . Groundsel (Senecia sp.)—also k n o w n as groundswallower, ground glutton, g r u n d y swallow, simson: G o o d for health and healing. Ruled by Venus. G u m Arabic (Acacia vera): For purification. Ruled b y the Sun. H a w t h o r n (Crataegus oxacantba)—also k n o w n as bread-and-cheese tree, hagthorn, ladies' meat, mayblossom, may bush, quick thorn, tree of chastity, gaxels, haw: Good for fertility, chastity, happiness, and successful fishing. Ruled by M a r s . Heather (Calluna sp.)—also k n o w n as heath, ling, Scottish

or

common heather: G o o d for luck and protection, also for rainmaking. Ruled b y Venus. Hellebore (Helleborus niger)—also k n o w n as Christmas rose: Good

Honesty (Lunaria sp.)—also k n o w n as money plant, silver dollar, lunary: Good for bringing money and repelling monsters. Ruled by the M o o n . Honeysuckle (Dieroilbi canandensU) —also k n o w n as goat's leaf, woodbine: Good for development o f psychic powers, protection, and money. Ruled by Jupiter. Hops (Humulus lupulus)—also k n o w n as beer flower: G o o d for inducing sleep and for healing. Ruled by M a r s . Horsetail (Equisetum arvense)—also k n o w n as bottle brush, D u t c h rushes, horsetail rush, paddock pipes, shavegrass, p e w t e r w o r t : Good for fertility. Ruled b y Saturn. Houndstongue (Cynogbjssum officinale)—also k n o w n as t o r y weed, Canadian bur, dog bur, dog's tongue, gypsy flower, sheep lice, woolmat: Good for protection from dogs. Ruled by Mars.

for exorcism, astral projection, and invisibility. Ruled by Saturn.

Hyacinth (Hyacinthus orientalis): Good for protection, love, and happiness. Ruled b y Venus.

Hemlock (Conium maculatum)—also k n o w n as herb bennet, keckies,

Hyssop (Hyssopus officinalis)—also k n o w n as isopo, ysopo: Good for

kex, musquah root, poison parsley, spotted corobane, water parsley: G o o d for astral projection and purification. Ruled by Saturn. Hemp (Cannibis sativa)—also k n o w n as gallowgrass, marijuana, neckweede: Good for love and healing, meditation, and visions. Ruled by Saturn. Henbane (Hyosciatnus niger)—also k n o w n as fetid nightshade, black nightshade, hog bean, symphonica, poison tobacco, stinking nightshade, Jupiter's bean, cassilago: Good for love. Ruled b y Saturn. Henna (Lawsonia inermis): Good for headaches and for love. Ruled b y Mercury. H i c k o r y (Carya sp.): G o o d as protection from the law. Ruled by Saturn.

protection and purification. Ruled by Jupiter. Irish Moss (Chondrus cripus)—also k n o w n as pearl moss, salt rock moss, carrageen: Good for luck, protection, and money. Ruled by the M o o n . Ivy (Nepeta gbxhoma) —also known as ale hoof, cat's paw, catfoot, carrion flower, gillrun: Good for healing and protection. Ruled by Saturn. Jasmine (Jasminum officinaU)—also k n o w n as jessamine, woodbine, moonlight on the grove: G o o d for love, money, and prophetic dreams. Ruled b y the M o o n . Job's tears (Coix bichyrma)—also k n o w n as tear grass: Good for healing, luck, and wishes. Ruled by the M o o n . J u n i p e r (Juniperus communis)—also k n o w n as g i n berry, g i n plant, geneva: Good for anti-theft, protection, exorcism, love, and health. Ruled by the Sun.

H i g h J o h n the Conqueror (Iponwea purga): Good for love, happiness, success, and money. Ruled b y M a r s . H o l l y (Ilex aquifolium)—also k n o w n as bat's wings, holy tree, holm chaste, hulver bush, tinne: Good for protection, especially from lightning, as well as luck and dream magic. Ruled b y Mars.

Knotweed (Polygonum aoiculare)—also k n o w n as cowgrass, hogweed, knotgrass, nine joints, pigrush, pigweed, armstrong, red robin, ninety knot, sparrow's tongue: Good for health and all binding. Ruled by Saturn.

Magical Properties of Herbs

254 I Magical Propertied of Herbs Lady's mantle (Alchem'dla vulgaris)—also k n o w n as bear's foot, lion's

Loosestrife

I 255

(Lythrum salicaria)—also k n o w n as b l o o m i n g sally,

l y t h r u m , purple w i l l o w herb, rainbow weed, sage w i l l o w : Good

foot, nine hooks, stellaria: Good l o r love. Ruled b y Venus. Lady's slipper (Cypripedium pubescens)—also k n o w n as nerve root, American valerian, noah's ark: Good for protection. Ruled b y

for peace and protection. Ruled b y the M o o n . Lovage (Ligusticum levisticum)—also k n o w n as lavose, love r o d , lubestico, smellage, sea parsley: Good for love. Ruled by the Sun.

Saturn. spike, nardus: Good for protection, purification, love, chastity,

Mace (Myristica fragans): Good for psychic and spiritual powers. Ruled by Mercury.

sleep, and peace. Ruled b y Mercury.

Maidenhair (Adiantum pedatum)—also k n o w n as rock fern: Good for

Lavender (Lavendula vera)—also k n o w n as garden lavender, elf leaf,

Lemon balm (Melissa officinalis)—also k n o w n as bee balm, melissa, and sweet balm: Good for love, healing, and success. Ruled b y the Moon. Lemon grass (Cymbopogon citratus): Good for lust, psychic powers, and to repel reptiles. Ruled by M e r c u r y . Lemon verbena (Lippia citriodora)—also k n o w n as cedron, yerba louisa: Good for love and purification. Ruled b y M e r c u r y . Lettuce (Lactuca sativa)—also k n o w n as sleepwort, lattouce: Good for chastity, protection, sleep, and love divination. Ruled b y the Moon. Life-everlasting (Gnaphalium polycephalum)—also k n o w n as balsam weed, chafe weed, cud weed, field balsam, golden motherwort, Indian posey, poverty weed, everlasting: Good for health, healing, and longevity. Ruled by Saturn. Lilac (Syringa vulgaris): Good for protection and exorcism. Ruled b y Venus. L i l y (NympbaM odorata) — also k n o w n as cow cabbage, pond lily, toad

love and beauty. Ruled by Venus. M a l l o w (Malva rotundifolia)—also k n o w n as blue mallows, cheeses, d w a r f mallow: Good l o r protection and exorcism, and also love. Ruled b y the M o o n . Mandrake (Mandragora officinaU)—also k n o w n as anthropomorphon, brain thief, gallows, herb o f circe, ladykins, mandagor, mannikin, racoon berry, w i l d lemon, semihomo: Good for protection, fertility, health, love, and money. Ruled b y M e r c u r y . M a r j o r a m (Origanum marjorana)—also k n o w n as j o y of the mountain, sweet marjoram, pot marjoram, mountain mint, knotted marjoram, wintersweet: Good for health, protection, love, happiness, and money. Ruled b y Mercury. M a y apple (Podophyllum peltaltum)—also k n o w n as American mandrake, duck's foot, hog apple, racoon berry, w i l d lemon: Good for drawing money. Ruled by Mercury. Meadow rue (Thalictrum sp.)—also k n o w n as flute plant: Good for protection. Ruled b y the M o o n .

Liverwort (Hepatica triloba)—also k n o w n as crystalwort, kidney liver

Meadowsweet (Spirea filpendula)—also k n o w n as bride o f the meadow, dollor, bridewort, gravel root, little queen, meadowwort, steeplebush, trumpet weed: Good for divination, love, peace, and happiness. Ruled by Jupiter.

leaf, liver moss, liver weed, trefoil, herb t r i n i t y : Good for love.

M i n t (Mentha sp.)—also k n o w n as garden mint: Good for travel,

lily, water cabbage: Good for protection and breaking love spells. Ruled b y the M o o n .

Ruled b y Jupiter. Lobelia (Lobelia inflata)—also k n o w n as asthma weed,

money, lust, healing, protection, and exorcism. Ruled by Mercury. bladder

Mistletoe (Vuicum verticdlatum)—also k n o w n as golden bough, a l l

podded lobelia, emetic weed, eyebright, gag root, puke weed, vom-

heal, birdlime, devil's fuge, holy wood, witches' broom, w o o d o f

itwort, Indian tobacco: Good for love and stopping storms. Ruled

the cross: Good for protection, exorcism, love, health, and hunt-

by Saturn.

ing. Ruled by the Sun.

Magical Properties of Herbs / 257

256 I Magical Properties of Herbs M o o n w o r t (Botrychium sp.)—also k n o w n as unshoe horse: Good for love and money. Ruled b y the M o o n . M o r n i n g g l o r y (Ipomoa. sp.)—also k n o w n as bindweed: Good for peace and happiness. Ruled by Saturn. Moss (Bryum argenteum)—also k n o w n as silver moss: Good for luck and money. Ruled by M e r c u r y . M u g w o r t (Artemisia vulgaris) — also k n o w n as artemis herb, felon herb, muggons, naughty man, old man, sailor's tobacco, St. John's plant: Good for strength and protection, healing, astral projection, psychic powers, and prophetic dreams. Ruled by Venus.

love lies bleeding, meet-me-in-the-entry: Good for love and love divination, and rain magic. Ruled b y Saturn. Parsley (Petroselinum sativum)—also k n o w n as persil, devil's oatmeal, rock parsley: Good l o r protection and purification; lust. Ruled b y Mercury. Passionflower (Passiflora incarnata)—also k n o w n as maypops, passion vine, grandilla: Good for sleep, peace, and friendships. Ruled b y Venus. Patchouly (Pogostemon cablin)—also k n o w n as pucha-pot: Good for money, fertility, and lust. Ruled by Saturn.

Mullein (Verbascum tbapsiui)—also k n o w n as bullock's lungwort, can-

Pennyroyal (Hedeoma pulegiaides)—also k n o w n as squaw mint, stink-

dlewick plant, flannel flower, graveyard dust, hare's beard, hig taper,

ing balm, thick weed, tick weed, pudding grass, lurk-in-the-ditch:

Jupiter's staff, shepherd's club, velvet plant: Good for protection,

Good for peace, protection, and strength. Ruled by Mars.

exorcism, courage, health, and love divination. Ruled by Saturn. Mustard (Sinapis nigra): Good for fertility, protection, and psychic powers. Ruled by Mars. M y r t l e (Myrtus communis): Good for love and fertility, peace, y o u t h , and money. Ruled by Venus. Nettle (Utica dioica)—also k n o w n as stinging nettle: Good for healing, protection, and exorcism. Ruled b y M a r s . N u t m e g (Myristica fragrans) — also k n o w n as mace: Good for health, fidelity, money, and luck. Ruled by Jupiter. Oleander (Nerium oleander): Good for love. Ruled by Saturn. O n i o n (Allium cepa) —also k n o w n as onyoun, oingnum: Good for protection, exorcism, healing, prophetic dreams, and lust. Ruled by Mars. Orange bergamot (Mentha citrata)—also k n o w n as orange mint: Good for bringing money. Ruled b y M e r c u r y . O r c h i d (Orchui sp.)—also k n o w n as satyrion: Good for love. Ruled by Venus. Orris (Irui fbjrentina)—also known as Queen Elizabeth root, florentine iris: Good for divination, love, and protection. Ruled by Venus. Pansy (Viabi tricobsr)—also k n o w n as banewort, bird's eye, heart's ease, johnny jump-ups, kiss-me-at-the-garden-gate, love-in-idleness,

Peppermint (Mentha piperita)—also k n o w n as brandy mint, lammint: Good for development o f psychic powers, healing, sleep, purification, and love. Ruled by Mercury. Periwinkle (Vinca minor)—also k n o w n as blue buttons, devil's eye, sorcerer's violet, joy on the ground: Good for love and lust, mental and spiritual powers, money, and protection. Ruled by Venus. Pimpernel (Pimpernella sp.)—also k n o w n as blessed herb, herb o f mary, poorman's weatherglass, shepherd's weatherglass: Good for health and protection. Ruled b y Mercury. Poke (Phytobicca americana)—also k n o w n as crowberry, garget, inkberry, pigeon berry, pokeberry root, poke root, Virginia poke: Good for courage and hex-breaking. Ruled by Mars. Poppy (Papaver sumniferum)—also k n o w n as blindeyes, b l i n d buff, headaches: Good for love and fertility, money, sleep, invisibility, and luck. Ruled b y the M o o n . P r i c k l y Ash (2Zanthoxylum americanum): Good for love. Ruled by Mars. Purslane (Portulaca sativa)—also k n o w n as garden purslane, pigweed: Good for protection, love and happiness, sleep, and luck. Ruled by the M o o n . Ragweed (Ambrosia sp.): Good for courage. Ruled by Mars.

258 I Magical Properties of Herbs Ragwort (Senecio sp.)—also k n o w n as cankerwort, fairies' horses, staggerwort, dog standard, stammerwort: Good for protection. Ruled by Venus. Rattlesnake root (Polygala senega): Good for money and protection. Ruled by Saturn. Rhubarb (Rheum rhaponticum): Good for protection and fidelity. Ruled by Venus. Rose (Rosa gallica): Good for love, love divination, healing, to promote psychic abilities, luck and protection. Ruled b y Venus. Rosemary (Rosmarinus officinalis)—also k n o w n as compass weed, dew of the sea, elf leaf, polar plant, sea dew: Good for protection, love, lust, purification, healing, psychic powers. Ruled by the Sun. Rowan (Sorbus acuparia)—also k n o w n as delight o f the eye, mountain ash, ran tree, sorb apple, wicken tree, w i l d ash, witchbane, w i t c h wood: Good for healing, protection, success, and psychic powers. Ruled by the Sun. Rue (Rata graoeolens)—also k n o w n as countryman's treacle, mother of the herbs, ruta, german rue, garden rue: Good for health and healing, exorcism, love, psychic powers. Ruled by M a r s . Sage (Salvia officinalis)—also k n o w n as sawge: Good for protection, wisdom, long life, and immortality. Ruled by Jupiter. St. John's w o r t (Hypericum perforatum)—also k n o w n as amber, goat weed, t i p t o n weed, sol terrestis: Good for health, protection, strength, love divination, and happiness. Ruled by the Sun. Sassafras (Sassafras variifolium): Good for money and health. Ruled by Jupiter. Scullcap (Scutellaria laterifbra) — also k n o w n as blue scullcap, helmet flower, hoodwort, mad-dogweed, blue pimpernel, madweed: Good for love, peace, and fidelity. Ruled by Saturn.

Magical Properties of Herbs I 259 Snakeroot (Aristobichia serpentaria)—also k n o w n as serpentary r h i zome, snagree, pelican flower, snakeweed: Good for money and luck. Ruled by Mars. Solomon's seal (ConvalUiria multiflora)—also k n o w n as dropberry, sealwort, seal root, lady's seal: Good for protection and exorcism. Ruled by Saturn. Spearmint (Mentha spicata)—also k n o w n as b r o w n mint, green mint, garden mint, lamb mint, mackerel m i n t , o u r lady's mint, spire mint, yerba buena: Good for love, healing and psychic powers. Ruled by Venus. Spikenard (Aralia racemosa)—also k n o w n as nard: Good for health and fidelity. Ruled by Venus. Star anise (Illicum serum)—also k n o w n as Chinese anise: Good for luck and psychic development. Ruled by Jupiter. Sunflower (Helianthus annuus)—also k n o w n as marigold o f Peru, comb flower, garden sunflower, corona solis: Good for health, fertility, wishes, and wisdom. Ruled by the Sun. Sweetgrass (Hierocb/oe odorata): Good for calling spirits. Ruled by Jupiter. Sweet pea (Lathyrus odoratus): Good for courage, strength, friendship, and chastity. Ruled by Venus. Tansy (Tanacetum vubgare)—also k n o w n as buttons, hindheel, doubleflowered tansy: Good for health and longevity. Ruled by Venus. Thistle (Cirsium arvensii)—also k n o w n as blessed thistle, cursed thistle, holy thistle, lady's thistle: Good for strength, protection, exorcism, healing, and curse-breaking. Ruled b y Mars. Thyme (Thymiu vulgaris)—also k n o w n as garden thyme: Good for health and healing, psychic powers, purification, love, and courage. Ruled by Venus.

bage, polecat weed, suntull: Good for legal matters. Ruled by

Tonka (Coumarouna odorata)—also k n o w n as tonqua bean: Good for money, wishes, love, and courage. Ruled by Venus.

Saturn.

Turmeric (Cucurma longa): Good for purification. Ruled by Mars.

Skunk cabbage (Sympbjcarpus fatrdus)—also k n o w n as meadow cab-

Slippery elm (Ulmu.< fulva)— also k n o w n as Indian elm, moose elm, red elm: Good for stopping gossip. Ruled by Saturn.

Valerian (Valeriana officinalui)—also known as all-heal, setwell, vandal root, capon's trailer, cat's valerian, bloody butcher, St. George's

260 I Magical Properties of Herbs herb, garden heliotrope: Good for protection and purification, love, and sleep. Ruled by Venus. Vervain (Verbea officinalis) — also k n o w n as brittanica, enchanter's plant, herb of enchantment, simpler's joy, traveler's joy, w i l d

Magical Properties of Stones

hyssop, juno's tears, pigeon's grass, verbena, van-van: Good for protection and purification, love, chastity, peace, money, sleep, and healing. Ruled by Venus. W i t c h grass (Agropyron repens)—also

k n o w n as couch grass, dog

grass, quick grass, witches' grass: Good for love, lust, happiness, and exorcism. Ruled b y Jupiter.

Agate (chalcedony variety): distinguishes t r u t h ; grounding; healing

W i t c h hazel (Hamamelts virginica)—also k n o w n as winterbloom, pistachio, snapping hazel, spotted alder, w o o d tobacco: Good for chastity and protection. Ruled by the Sun. Wolf's bane (Aconitum napellus)—also

Good for protection, invisibility. Ruled by Saturn. W o o d betony (Betonica officinalis)—also

k n o w n as bishopwort, louse-

w o r t , purple betony: Good for protection, purification, and love.

Amethyst (quartz): dispelling illusion; healing; meditation; promotes psychic abilities, especially channeling; psychic healing Beryl: aligning; grounding Bloodstone

(heliotrope): psychic

healing; reduces emotional

and

mental stress; stimulates kundalini

Ruled by Jupiter. k n o w n as master o f the woods,

sweet woodruff, herb waiter, wood rove: Good l o r money, protection, and victory. Ruled by Mars. W o o d sorrel (Oxalis acetoselld)—also k n o w n as fairy bells, cuckowe's meat, sourgrass, stickwort, leaved grass, w o o d sour: G o o d for health and healing. Ruled by Venus. W o r m w o o d (Artemisia absinthium)—also

k n o w n as absinthium, old

woman, c r o w n for a king: Good for love, protection, psychic powers, and communicating w i t h spirits. Ruled b y M a r s . Y a r r o w (AchilUa millefolium)—also

Amber (burmite, pimetite, puccinite, ruminate): awakens kundalini; harmonizing; soothing

k n o w n as aconite, leopard's

bane, monkshood, thor's hat, storm hat, wolf's hat, cupid's car:

W o o d r u f f (Asperula odorata)—also

Amazonite (feldspar): creativity; joy; psychic expanding

k n o w n as milfoil, nosebleed,

a r r o w r o o t , carpenter's weed, m i l i t a r y herb, o l d man's pepper, seven year's love, tansy, thousand seal, w o u n d w o r t : Good lor courage, exorcism, love, and psychic powers. Ruled by Venus.

Carnelian (chalcedony): aligning; grounding Chryosite (peridot, olivine): increases psychic awareness; prevents nightmares; purifying Coral (calcium carbonate): positivity; stablizing D i a m o n d : panacea, covering the full spectrum o f psychic/spiritual matters Emerald (beryl): tranquillity

dreams; helps contact

higher self; meditating;

Garnet: compassion; general stimulant; grounding Jade: courage; dispels negativity; protection; wisdom Lapis lazuli (lazurite): contact w i t h higher self; promotes psychic abilities Lapis linguis (azurite): meditating; promotes psychic abilities Lapis langurius (malachite): protection from the "evil eye" Moonstone (adularia variety of orthoclase): compassion; governs the affections; relieves stress

i

262 I Magical Properties of Stones Opal: amplifies chakras; enhances intuition; good for use w i t h chil-

Magical Alphabets

dren; "stone of love"; protecting Pearl: meditating; soothing Quartz crystal: amplifying; channeling; purifying; spiritual protection

Theban

Rose quartz: creativity; eases tensions; self-confidence

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267

Gonzalez-Wippler, Migene. The Complete Book of Amulets and Talismans. St. Paul: Llewellyn, 1991. Grattan, J . H . G. and Charles Singer. Anglo-Saxon Magic and Medicine. Oxford University Press, 1952. Graves, Robert. The White Goddess. London: Faber & Faber, 1952. Gray, Magda (ed). Fortune Telling. London: Marshall Cavendish, 1974. Green, Marian. A Witch Alone. London: Aquarian Press, 1991. Grimassi, Raven. Beltane. St. Paul: Llewellyn, 2001. . Encyclopedia of Wicca and Witchcraft. St. Paul: Llewellyn, 2000. Hansen, Harold A. The Witch's Garden. Santa Cruz: Unity Press, 1978. Harris, Eleanor and Philip Harris. The Crafting and Use of Ritual Tools. St. Paul: Llewellyn, 1998. Hawken, Paul. The Magic of Findhorn. London: Souvenir Press, 1975. Hoffman, David. The Holistic Herbal. Shaftesbury: Element Books, 1998. Hole, Christina. Witchcraft in England. New York: Scribners, 1947. . A Mirror of Witchcraft. London: Chatto & Windus, 1957. Holzer, Hans. Born Again: The Truth About Reincarnation. New York: Doubleday, 1970. Home, Fiona. Witch: A Magical Journey. New York: Thorsons, 2000. Hughes, Pennethorne. Witchcraft. London: Longmans Green, 1952. Hunter, Jennifer. 21st Century Wicca: A Young Witch's Guide to Living the Magical Life. Secaucus: Citadel, 1997. Huson, Paul. Mastering Herbalism. New York: Stein & Day, 1974. Hutin, Serge. Casting Spells. London: Barrier & Jenkins, 1978. Jacob, Dorothy. A Witch's Guide to Gardening. London: Elek Books, 1964. Jong, Erica. Witch. New York: Abrams, 1981. K, Amber. True Magick. St. Paul: Llewellyn, 1990. and Azrael Arynn K. Candelmas: Feast of Flames. St. Paul: Llewellyn, 2001. Kraig, Donald Michael. Modern Magick. St. Paul: Llewellyn, 1988. .Modern Sex Magick. St. Paul: Llewellyn, 1998. Leadbeater, C. W. The Chakras. London: Quest, 1972. Leland, Charles Godfrey. Aradia: Gospel of the Witches of Italy. London: David Nutt, 1899. Lethbridge, Thomas C. Witches. London: Routledge & Kegan Paul, 1962. . Gogmagog: The Buried Gods. London: Routledge & Kegan Paul, 1957. Linn, Denise. Sacred Space. New York: Ballantine Books, 1995. Lucas, Richard. Common and Uncommon Uses of Herbs for Healthful Living. New York: Arc Books, 1969. MacNeice, Louis. Ailrology. Ixmdon: Aldus Books, 1964.

268 I Bibliography Maddon, Kristin. Mabon. St. Paul: Llewellyn, 2002. Mayer, Gladys. Colour and Healing. Sussex: New Knowledge, 1974. McNeill, F. Marian. The Silver Bough (series). Glasgow: William MacLellan, 1968. Mermet, Abb£. Principled and Practice oj' Radiesthesia. London: Watkins, 1975. Meyer, Joseph E. The Old Herb Doctor. Glenwood: Meyerbooks, 1941. McCoy, Edain. Ostara. St. Paul: Llewellyn, 2002. Medici, Marina. Good Magic. London: Macmillan, 1988. Morrison, Dorothy. Yule. St. Paul: Llewellyn, 2000. Moura, Ann (Aoumiel). Green Witchcraft (series). St. Paul: Llewellyn, 1996-2000. Mumford, Jonn. Sexual Occultism. St. Paul: Llewellyn, 1975. Murray, Margaret A. The Witch Cult in Western Europe. Oxford University Press, 1921. . The God of the Witches. London: Sampson Low Marston, 1931. Paterson, Jacquelin M . Tree Wisdom: The Definitive Guidebook to the Myth, Folklore and Healing Power of Trees. London: Thorsons, 1996. Petulengro, Gypsy. Romany Herbal Remedies. Newcastle: Borgo Press, 1982. Plaisance, Monte. Reclaim the Power of the Witch. York Beach: Weiser Books, 2001. de Pulford, Nicola. The Book of Spells. New York: Barrons, 1998. Raven Wolf, Silver. Solitary Witch. St. Paul: Llewellyn, 2003. . Halloween: Customs, Spells, and Recipes. St. Paul: Llewellyn, 1999. Reader's Digest. Magic and Medicine of Plants. Pleasantville: Reader's Digest, 1986. Shurety, Sarah. Quick Feng Shui Cures. New York: Hearst Books, 1999. Spence, Lewis. The Fairy Tradition in Britain. London: Rider, 1948. . Myth and Ritual in Dance, Game, and Rhyme. London: Watts, 1947. Thompson, C. J. S. Magic and Healing. London: Rider, 1946. Tuitean, Paul and Estelle Daniels. Pocket Guide to Wicca. Freedom: Crossing Press, 1998. Valiente, Doreen. The Rebirth of Witchcraft. London: Hale, 1989. . Natural Magic. Custer: Phoenix Publishing, 1975. Ventimiglia, Mark. The Wiccan Prayer Book. New York: Citadel, 2000. Von Hausen, Wanja. Gypsy Folk Medicine. New York: Sterling, 1992. Watson, Nancy B. Practical Solitary Magic. York Beach: Samuel Weiser, 1996. Weiner, Michael A. Earth Medicine—Earth Foods. London: Collier Macmillan, 1972. Whitlock, Ralph. In Search of Lost Gods. London: Phaidon, 1979. Wilde, Stuart. Affirmations. Taos: White Dove, 1987.

Index Achilles, 6 Atwater, P.M.H., 197 Advanced Candle Magick (Buckland), Aura (auric healing), 206-9 134 defined, 232 Advancement, 22, 23 Aureole, 207, 208 Aeaea, 4—5 Autumn Equinox, 103, 105, 120-22 Afagdu, 7 Awls, 49 Affirmations, defined, 231 Agrippa, Cornelius, 180—81 Baba Yaga (Baba Jaga), 14 All Hallows Evening, 106 Bacon, Francis, 20 Alphabets, magical, 178, 263 Balefire, 115-16 Altars, 63-67 defined, 232 Book of Shadows and, 57 Bane, defined, 232 candles for, 149-50 Banish, defined, 232 deity images for, 30 Baptism, 93 orientation of, 64-65 Barks, gathering and drying, 214 suggested layouts, 64, 150, 153 Baron de Rais, Gilles de Laval, Aluminum, 177 11-12 America, history of Witchcraft in, Barrett, Francis, 143 22-23 Baths (bathing), 53-54, 174 Amulets, 173, 175, 182-83 Baum, L. Frank, 14 defined, 231 Beliefs, 26-40 Anointing oil, 58, 80-81, 186 God and Goddess, 27—31 Apollo, 6, 11 honoring the Earth, 31-34 Aquarius, 146 magic, 37 Aries, 146 reincarnation, 34—35 Artemis, 6-7, 11 retribution, 36-37 Arthur, King, 8-9, 10-11 spirits, 38—40 Asperge, defined, 231 Bells, 51, 174 Aspergillum, defined, 231 defined, 232 Astral, defined, 231 Beltane, 103, 104, 105, 114-17 Astral body, defined, 231 defined, 232 Astral candles, 146, 174 Besoms, 51 Astral projection, defined, 231 defined, 232 Astrology, 13, 57 "Between the Worlds," 62, 66 Athames, 44-46, 48 Bewitched (TV show), 14-15 defined, 232 Bible, the, 3-4 Attraction spells, 164-69 Bibliography, 265-68

270 I Index Bird baths, 33-34 Bird Feeders, 33-34 Birth date, candle magic and, 146 Birth number, 124-25 Blacker, Carmen, 188 Black (negative) magic, 37, 126—27 Boasts (boasting), 216, 224 Boleens, 48 defined, 232 Bonewits, Isaac, 4, 68 Book of Shadows, 56-58 defined, 232 Breathing, 129-30, 173 Bride, 110 British Witchcraft Act of 1951, 20-21 Brooms, 51 defined, 232 Buckland, Ray, 88 Buckland, Tara, 88, 221 Buckland j Complete Book of Witchcraft, 26, 78, 139 Building up power, 137—40 Burins, 48, 49, 149 defined, 232 Butler, Samuel, 59 Butler, W. E., 54 Caddy, Peter, 39 Cakes and Wine, 86-87 defined, 233 Calling the Quarters, defined, 233 Cancer, 146 Candles (candle magic), 144—54 for altar, 149-50 astral, 146 burin for, 49, 149 day, 147-48 for fertility, 148-49, 150-52 love spell, 167-69 offertory, 147 for peace in the home, 152-54 for protection, 174 for sacred space, 62-63 Canidia, 8 Capricorn, 146 Cartomancy, 197-200

Casting lots, 189-96 Casting the Circle, 70-74 defined, 233 Esbats and, 84-85 Cauldron, 5, 7-8 defined, 233 Cayce, Edgar, 173, 220 Censers, 52 defined, 233 Centering, 132 defined, 233 Ceremonial Magic, defined, 233 Cerridwen (Kerridwen), 7-8 Chakras, 172-73 defined, 233 Chalice, 51 defined, 234 Chants (chanting), 130, 137-41 defined, 234 Charcoal, defined, 234 Charge, the (Charge of the Goddess), defined, 234 Charms, defined, 234 Christianity, viii, 12, 27, 29, 106, 220 Chromopathy (chromotherapy), 209-11 Cicero, Chic, 92 Cicero, Sandra Tabatha, 92 Cingulum. See Cord Circe, 4-5 Circle, 61-67 casting the, 70-74, 84-85 closing the, 74 defined, 235 moving in and out of consecrated, 75 Clark, Linda, 210 Cleansing, 129-30 bath, 53-54 Closing the Circle, 74 Clothing. See Dress Cloth poppets, 155—58 Colors candles and, 146—18 healing with, 209-11

Index / 271 magic with, 164 plackets and, 158 poppets and, 155 Concentration, for working magic, 127, 131 Cone of Power, 66-67, 172-73 defined, 235 Conjuring, 131 Consecrate (consecration) of amulet or talisman, 183 defined, 235 of tools, 55-56, 59-60 Convex mirrors, 173—74 Copper, 176, 177 Cord (cingulum), 50 defined, 234 magic, 50, 160—63 Corn dollies, 110 Counting blessings, 85-86, 221 Covens, viii, ix defined, 235 history of, 16-19, 21-22 rituals and, 69 Cowan, defined, 235 Craft, the. M U See also Witchcraft defined, 235 Creirwy, 7 Crone, 29 Crossing Over, 101—2 Crowley, Aleister, 37, 142 Crown chakra, 172 Crowns, 55 Crystal-gazing, 188-89 Cubomancy, 190 Cunningham, Scott, 16, 68, 128, 141, 142, 204 Cunning Men, 12—14 Cups. See Chalice Dance (dancing), 75-77, 115, 137-41 Dark Moon, 90-91 Day candles, 147-48 Days of the week, 134-37, 176-77 candle magic and, 147—48 Death ritual (Crossing Over), 101-2 Deep breathing, 129-30, 173

Deities. See Gods and Goddesses Deosil, defined, 236 Devas, 38 defined, 236 Development, 222-24 Diana, 6-7, 17-18 Distant healing, 211-12 Divination, 108, 187-202 defined, 236 radiesthesia, 200-202 skrying, 188-89 sortilege, 189-96 Tarot, 197-200 Divine power, 128 Double-edged blade, 45, 48 Drawing Down the Moon, 87-90 defined, 236 Dress, 52-55 for handfasting, 95-96 Dromena, 69 Drug use, 216 Drums (drumming), 77, 138 Drying herbs, 213-14 Duff, Gail, 24, 31, 58, 103 Dunlop, Bessie, 12, 18 Dunwich, Gerina, 142 Dwyer, James, Sr., 203 Dyaks, 21 Earth, honoring the, 31—34 Earth power, 128 Easter, 112 Eclectic, defined, 236 Eight Sabbats for Witches (Farrar), 105, 115 Ekstasis, 76, 137 Element, defined, 236 Elemental, defined, 236 Eliade, Mircea, 79 Elliot, Ralph, 191 Elves, 38-40 Employment, magic for finding, 127-28 Endor, 3—4 Energy, defined, 237 Environmentalism, 31-34

Index /

272 I Index Enya, 77 Equinox Autumn, 103, 105, 120-22 Spring, 103, 105, 112-13 Erecting the Temple. See Casting the Circle Erichthoe, 8 Esbats, 84-91 Cakes and Wine, 86-87 Dark Moon or New Moon, 90-91 defined, 84, 237 format for, 84-85 Full Moon, 87-90 rite, 85-S6 Wiccaning, 93—95 Ethics, 215-17 Evocation, defined, 237 Ewen, Cecil L'Estrange, 18 Fairies, 38-40 Fairy tales, 14, 46 Familiars, defined, 237 Farrar, Janet and Stewart, 105, 115 Fasting, 130-31 Feast of Torches, 110 Feng shui, 173 Fertility, 27, 182 candle magic for, 148-49, 150-52 Sabbats and, 112, 117 Findhorn, 39 Flowers, gathering and drying, 213 Folk-Lore Society, 18 Formaldehyde resin, 32 Fortune, Dion, 35, 142, 187 Fortune-Telling Book (Buckland), 187 Four-leaf clover, 182 Frazer, James G., 17, 28 Freya's Eight, 191, 192, 194 Friday, 134^55, 148, 176 Full Moon, 87-90, 133-34 Gaia thesis, 31-32 Gardner, Gerald (Gardnerian Wicca), ix, 20-23, 43, 79, 80 Gaynor, Frank, 143

Gemini, 146 Gennep, Arnold van, 68, 69 Giving thanks, 85-86, 221 Glass, Justine, 17 Glossary of terms, 231—44 Goblet. See Chalice Gods and Goddesses (deities), 27-31 defined, 235-36 Gold, 176 Golden Fleece, 5 Gonzalez-Wippler, Migene, 68 Gowdie, Isobel, 18 Gray, William G., 61, 123 Great Goddess, 7 Green, Marian, 38 Grimassi, Raven, 11, 143 Grimoires, 47 defined, 237 Grounding, 132—33 defined, 237 Guiley, Rosemary, 10 Gwion, 7-8 Hagals Eight, 191, 193, 194 Hag Stone, 182 Hallows Eve, 106 Handfasting, 95-98 defined, 237 Handparting, 99-101 defined, 237 Hands-on healing, 204-6 Hansel and Gretel, 14 Harris, Eleanor & Philip, 49 Harvest, 119, 120-21 Headaches, auric healing for, 208-9 Healing, 203-14 auric, 206-9 color, 209-11 distant, 211-12 hands-on, 204-6 herbology, 212-14 Hera, 6 Herbs (herbcraft), 183-86, 212-14 defined, 238 gathering and drying herbs, 213-14

magical properties of, 245—60 planetary signs and, 183-85 Hermes, 5 High Priest/ess, defined, 238 Highway beautification projects, 32 Hoffman, David, 212 Holmes, Ronald, 19 Holzer, Hans, 34 Homer, 5 Honor, 216 Hope, Murray, 143 Hughes, Pennethorne, 76 Hunter, Jennifer, 15, 143 Hutin, Serge, 143 Illness placket for, 159-60 poppet for, 157-58 Imagination, 222—23 Imbolc, 103, 104, 105, 110-12 defined, 238 Imitative Magic. See Sympathetic Magic Incense, defined, 238 Initiation, 22, 23, 79-80. See also Self-dedication defined, 238 Into the Shadows, 101-2 Invocation, defined, 238 Iron, 176 Jason, 5 Jewelry, 55 Joan of Arc, 9 Jobs, magic for finding, 127—28 Jordan, Michael, 16 Jupiter, 181, 184, 185 Karma, 36-57 Kenyon, Theda, 23 Kerridwen (Cerridwen), 7-8 Kipling, Rudyard, 115 Knight, Gareth, 65, 143 Knives. See also Athames boleens, 48, 232 white-handled, 48, 243

273 Knots (cord magic), 50, 160-63 Kundalini, 172-73 Kyteler, Alice, 9-10

Lammas. See Lughnasadh Law of Three, 36 defined, 238 Lead, 176 Leaves, gathering and drying, 213 Le Fay, Morgan, 8-9 Legomena, 69 Leland, Charles Godfrey, 8, 17 Leo, 146 Leto, 6, 11 Libation, defined, 238 Libra, 146 Light-building exercise, 172-73 Lilith, 8 Litha, 103, 105, 117-19 defined, 238 Loa, 76 Loewe, Michael, 188 Love magic, 164-69 candle spell, 167-69 poppet spell, 165-67 Lughnasadh, 103, 104, 105, 119-20 defined, 238 Lunar Cycle, defined, 239 Mabon, 103, 105, 120-22 defined, 239 MacGregor-Mathers, S. L., 143, 181 McKennitt, Loreena, 77 Magic, 37, 123-43 amulets. See Amulets candle. See Candles with colors, 164 with cords, 160-63 defined, 37, 142-43, 239 ethics of, 215-17 "failure" of, 225-26 grounding, 132-33 with herbs, 183-86 love, 164-69 plackets, 158-60

274 Magic (continued) poppets, 155—58 precautions for, 131—32 preparations for, 129-31 protection, 173-75 raising the power, 137—40 releasing the power, 141—42 religion versus, viii, 23-24 sex, 170-73 talismans. See Talismans timing and, 133—37 Witch name, 123-25 working, overview of, 125-29 Magical alphabets, 178, 263 Magical baths, 53-54, 174 Magical name, 123-25 Magic cauldron, 5, 7-8 Magic Circle, 66—67 Magic mirrors, 52, 189 defined, 239 Magic squares, 179-82 Magnus, Olaus, 160, 161 Maiden, 29 Mallory, Thomas, 10-11 Mana, 48 defined, 239 Maple, Eric, 12 Marriage ceremony. See Handfasting Mars, 181, 184, 185 May Day, 76 Maypole, 114-15 Medea, 5-6 Meditation, 218-20, 223 defined, 239 Medus, 6 Mercury, 176, 181, 184, 185 Merlin, 10-11 Metals, days of the week and, 176-77 Midsummer, 103, 105, 117-19 Mikesh, Marcia, 106 Mind, 222-23 Mint, 58 Mirrors, 173-74. See abo Magic mirrors

I Index Monday, 134-35, 148, 176 Montgomery, Elizabeth, 14—15 Moon, 181, 184, 185 Moon phases, 133-34 days of the week and, 135-37 Moorehead, Agnes, 14-15 Morris dances, 76 Morrison, Arthur, 13-14 Morrison, Dorothy, 186 Mother, 29 Mumford, John, 170 Murray, Margaret Alice, ix, 16-18 Murrell, James, 12-14 Music, 77-78 Names (naming), 123—25 for deities of Wicca, 28-29 Necklaces, 55 Negative (black) magic, 37, 126-27 Neumann, Erich, 7 New Moon, 90-91, 133-34 Nimbus, 207, 208 Numerology, 124-25 Occult, defined, 239 Odin's Rune, 196 Odysseus, 5 Offertory candles, 147 Oil, anointing, 58, 80-81, 186 Old Religion, viii, 17, 23-24, 226 Olive oil, 58 Opening the Circle. See Casting the Circle Orff, Carl, 77 Orgasm, 170-73 Orion, 6 Ostara, 103, 105, 112-13 defined, 239 Pagan, defined, 239 Patience, when working magic, 125 Peace in the home, candle magic for, 152-54 Pendulums, 200-202 color healing with, 210-11 Pentacles, defined, 239-40

Index / 275 Pentagrams, 72, 174-75 defined, 240 Personal development, 222-24 Personal gain, magic for, 216 Personal power, 128 Petrie, Flinders, 17 Pisces, 146 Plackets, 158-60 defined, 240 Plaisance, Monte, 33, 45, 218 Planetary signs herbs and, 183-85 magic squares and, 181 Plastic grocery bags, 32 Pliny the Younger, 215 Polytheism, 31 Poppets, 155-58 defined, 240 love spell, 165-67 rites, 157-58 stuffing for, 156 Positive attitude, 127, 134 Positive magic, 37, 126-27 Power, 128. See abo Cone of Power defined, 240 raising the, 137—40 releasing the, 141-42 Prana. See Mana Prayer, 218-19, 220-21 defined, 240 Precautions, for working magic, 131-32 Priapic (phallic) wands, 47, 171 Priapus, 47 Protection, 173-75 talismans, 175-83 Pulford, Nicola de, 144, 145 Purification, 53—54 Quarters, defined, 240 Rabbit's foot, 182 Radiesthesia, 200-202 Radionics, 209 Raising the power, 137—40 Raven Wolf, Silver, 202

Recycling, 32 Rede, 37, 126-27, 145 defined, 240 Regardie, Israel, 177 Reincarnation, 34-35, 101 defined, 240 Religion, magic versus, viii, 23-24 Respect, 216 Retribution, 36-37 defined, 241 Rhythm, 137-38, 140 Rites Dark Moon, 90-91 defined, 241 Full Moon, 87-90 New Moon, 90-91 Rituals, 68-78 with candles, 148-54 Closing the Circle, 74 clothing for, 52—55 Crossing Over, 101-2 dance, 75—77 defined, 241 Esbats. See Esbats handfasting, 95-98 handparting, 99-101 "in their mind," 222-23 moving in and out of Circle, 75 music, 77-78 Opening the Circle, 70-74 Sabbats. See Sabbats song, 78 tools for. See Tools Wiccaning, 93—95 Robes, 52-55 Roots, gathering and drying, 213-14 Rousseau, David, 106 Runes, 190-96 defined, 241 Sabbats, 103-22 Beltane, 103, 104, 105, 114-17 defined, 241 Imbolc, 103, 104, 105, 110-12 Litha, 103, 105, 117-19

276 Sabbats (continued) Lughnasadh, 103, 104, 105, 119-20 Mabon, 103, 105, 120-22 Ostara, 103, 105, 112-13 Samhain, 103, 104, 105, 106-8 Yule, 103, 109-10 Sabrina, the Teenage Witch (TV show), 15 Sacred space, 61-67 defined, 241 Sagittarius, 146 Salt, 71 consecration with, 59-60 Samhain, 103, 104, 105, 106-8 defined, 241 Satan, 31 Saturday, 134-35, 148, 176 Saturn, 181, 185 Saul, 3-4 Scorpio, 146 Scott, Samuel Reginald, 4 Scripts, magical, 178, 263 Secrecy oath, 83 Seeds, gathering and drying, 213 Self-dedication (initiation), 23, 80-83 anointing oil for, 58, 80—81 Sex magic, 170—73 Shakespeare, William, 39 Sheaf mother, 110 Sigils, 179-82 defined, 241 Silver, 176 Skrying, 13, 188-89 defined, 241 Skrying mirrors. See Magic mirrors Skyclad, 54, 80, 204 Sleeping Beauty, 14 Snakes, 112 Snow White, 14 Solitary (Hedge) Witches (Witchcraft), viii—ix acceptance by Coven Witches, 226-27 Covens versus, 21-25

I Index defined, 242 history of, 3—15 Solstice Summer, 103, 105, 117-19 Winter, 103, 109-10 Songs (singing), 78, 115, 139-40, 141 Sortilege, 189-96 Speculum, 189 defined, 242 Spells defined, 242 for love, 164-69 for protection, 174 Spence, Lewis, 8 Spirits, 38-40 Spring Equinox, 103, 105, 112-13 Staff, 49 defined, 242 Stomach aches, auric healing of, 208-9 Stones, magical properties of, 261-62 Stubbs, Phillip, 114-15 Styrofoam, 32 Summerland Journey, 101—2 Summers, Montague, 3-4, 18 Summer Solstice, 103, 105, 117-19 Sun, 181, 183, 185 Sunday, 134-35, 148, 176 Sunrise, 136 Sunset, 136—37 Swords, 48 defined, 242 Sympathetic Magic, 144^15, 149, 155, 158 defined, 242 Talismans, 175-83 days of the week and, \76—77 defined, 242 magic squares, 179-82 Tarot, 197-200 defined, 242 Taurus, 146 Telegonus, 5

Index / 277 Telemachus, 5 Temple, 61-67 defined, 242 Tetragrammaton, defined, 242-43 Thaumaturgy, defined, 243 Theban, 178 Theurgy, defined, 243 Third eye, 172, 207-8 Threefold principle, 36 Three-Rune Spread, 196 Thurible, 52 defined, 243 Thursday, 134-35, 148, 176 Timing, 133—37 Tin, 176 Tiws Eight, 191, 193, 195 Tools, 43—58, 222. See alio specific tools consecration of, 55-56, 59-60 defined, 243 Traditions, defined, 243 Transcendental Meditation, 219 Triple Goddess, 29 Tuesday, 134-35, 148, 176 T V witches, 14-15 Venolia, Carol, 106 Venus, 135-36, 181, 184, 185 Vibrations, 206-7 defined, 243 Virgo, 146 Visualization, defined, 243 Vodoun, 76, 131, 137-38 Wands, 46-47 defined, 243 Waning Moon, 133-34 defined, 243 Ward, defined, 243 Water, 71 consecration with, 59-60 Water-based markers, 32 Waxing Moon, 133-34 defined, 243

Wednesday, 134-35, 148, I 6 Weinstein, Mat ion, I I > Wheel of the Year, 104 White-handled knives, 48 defined, 243 White-light building • •

172-73 Wicca, viii defined, 244

Wicca for Lie (luieklonil), .12, 7H, 139, 174 Wiccan grace, 221

Wiccaning, 93 96 Wiccan Red,-. defined. '.'Ill Widdershins, del Wilde, S i n . H I .

Wildlife, S3 3 i

I 2f> 27, Hft I 'II

220

Wind chime*, 174 Winter SuLticr, 10.1, lO'l III Wilclx r a i l . \ H I defined, 244 history of, .1 I ft. 22

Wilchcnifl fivm the

/M.KIV

(MuckUtnd), vn, VI ')') W"ilih,i,ifl /ix'.iy (< mid I 20-22 Wilchcrull 11 mil, 17 IN WilcheN defined, 4, 244 In i - i 1)1, .1 I ft W i l d , n.une, 12.1 'J!, W i t c h * bottle 17.1, 17ft WixardofOt ( l U m . i I I Wizards, 49 defined, 244 history of, 10 14 Wordsworth, Willi Yule, 103, K)'» 1(1 defined, 244 Zeus, (., I I Zoroaster, .'> 1

About the Author R A Y M O N D B U C K L A N D is the British-born author of numerous best-selling books on practical magic, including Wicca for Life (Citadel Press), The Witch Book: The Encyclopedia of Witchcraft, Wicca, and Neo-pagani)tn (Visible I n k Press, 2002), and the bestselling Buckland d Complete Book of Witchcraft, Practical Color Magick and Practical Candlehurning Ritualo. He is widely acknowledged as the father of American Wicca, the leading authority on the Craft i n the United States for four decades. A protege o f the late D r . Gerald Gardner, he introduced Gardnerian Wicca to the U.S. w h e n he started the first Coven of any sort i n this country i n 1964. He lives i n north central Ohio.

278

Alone in Practice, Alive in Spirit Some W iccans are unable to find a coven; others simply prefer to practice alone. Either way, solitary practice is a wholly authentic choice, steeped in traditions even older than those of organized covens. Known as the Father of American Wicca, Raymond Buckland has authored numerous books on all aspects of the Craft. Now he has written his most important work to date—a comprehensive guide to the solitary practice of Wicca through every season of life. From becoming a Witch to improving your life with magic to mastering spells, rites, traditions, and celebrations* this thoroughly modern handbook includes information on: • • • • •

The advantages and drawbacks of practicing solitary Wicea Constructing the tools and sacred space needed to create magic every day Using dreamwork, tarot cards, crystal balls, astrology, and other divinations Maintaining ethics without the guidance of a coven Developing the power to heal and to ward off negativity

Let Wicca for One be your guidebook and inspiration as you travel the time-honored path of the solitary practitioner. "A step-by-step guide to Wicca as a lifestyle; practical, easy to read, and no-nonsense in tone." —Shelley Rabinovitch, author of The Encyclopedia of Modern Witchcraft and Neo-Paganism "A complete handbook of rites, rituals, and ultimately, personal empowerment. Truly a guide for magickal living, and for all seasons of life." —Anthony Paige, author of Rocking the Goddess Raymond Buckland is the British-born author of numerous bestselling books on practical magic, including Buckland's Complete Book of Witchcraft, Practical Color Magick, and Practical Candleburning Rituals. A protege of the late Dr. Gerald Garder, he introduced Gardnerian Wicca to the United States in the 1960s, and is a leading authority on Witchcraft, voodoo, and the supernatural. He lives in north central Ohio. Cover Photograph © Jaemsen Masterf He

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