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silverthornwitchery · 4 months ago

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Starting With Wicca: A primer

(This is a repost of a community post I made over on my main blog @wolfgirl coven)

This is a repost from a post I made on TherianGuide as a response to someone inquiring about getting started with Wicca. I have been a witch for 13 years, and really started delving fully into NeoWicca around 2021/2022-ish, and am in the process of crafting my own NeoWiccan tradition which draws influence from Stregheria, Heathenry, Druidry, and American Folkloric Witchcraft's non-oathbound materials.

Wicca tends to come in two forms: Traditional Wicca, and NeoWicca. Traditional Wicca is an initiatory mystery tradition, whereas NeoWicca is built off of the available materials that Traditional Wiccans have made public.

Traditional Wicca: Traditional Wicca has many different traditions, but the most well known are Gardnerian and Alexandrian. Alexandrian being an offshoot of Gardnerian. There's other traditions such as Blue Star, Corellian, Seax-Wica, and so on. (Fun Fact, Seax-Wica is actually self-initiatory, and does not require a coven structure like other traditions do. It's inspired by Anglo-Saxon paganism, but is still strictly Wiccan and not reconstructionist Heathenry.) With Trad Wicca, especially British Traditional Wicca (which I will refer to as BTW from here on), you will most often find that they operate in a coven based structure, and the covens can trace back their lineages to BTW in most cases. These covens will more often than not have an age requirement, as many practice skyclad (aka nude). In all honesty, I'd steer away from any coven that DOESNT have an age requirement.

NeoWicca - NeoWicca is what most people know as Wicca. Unnfortunately NeoWicca gets a bad reputation due to the 90s witch craze and new age boom blending the two, and certainly misinformed witchtokers do not help. True NeoWicca (and not NewAge Fluff repackaged) is heavily influcenced by authors such as Raymond Buckland, Scott Cunningham, Vivianne Crowley, etc. Silver Ravenwolf, as controversial as she is, also is responsible for the growth of solitary neo-wicca. (Unpopular opinion but I do think her books have merit if you read them from a standpoint of acknowledging it as HER tradition and not the end-all/be-all of Wicca, like many do. I'm quite fond of her book Solitary witch, even if I don't personally agree with everything in it. I certainly would NOT start with her though, and not use her work for a path-foundation.)

Core Aspects of Wicca: Both Neo and Traditonal Wicca will have some shared core aspects.

1. Belief in the God and Goddess. The God and Goddess are the gods of Wicca. How one approaches them may vary, but it's common to take the approach of what I like to call Pluriform Duotheism(this is the approach I take myself). This is the belief that the gods and goddesses seen in the many cultures and mythologies around the world are various manifestations of the God and Goddess. All gods are one god, all goddesses are one goddess. This is controversial as many take this to mean you can call whoever you want for whatever you want. I would disagree. Names are energetic calling cards/titles that people have bestowed upon the divine. For example, if you were to worship Diana and Pan as your Goddess and God, you would indeed want to look into how they were worshipped in the cultures that gave them those names. Studying the mythos and cultural beliefs around the forms of the gods you worship can help you deepen your understanding of them. It's also good to study various deific archetypes, such as the Queen of Heaven, Earth Mother, Sky Father, Horned God, Triple Goddess, etc. There is no right or wrong way to worship the gods in Wicca so long as you are worshipping them in good faith.

2. The Wiccan Rede. The Wiccan Rede serves as a code of conduct to live by. The word Rede means advice, not commandment. Many people take the "an it harm none, do what you will" part of the Rede to mean no baneful magick ever. This is ahistorical to traditional Wicca. While it is certainly good to strive to harm none, if someone hurts you, is abusive, etc. it is ok to use magick to strike back and defend yourself. Think of it as not throwing the first punch, or as a firearm used in self-defense. The Rede itself may not be used in all forms of Wicca, ironically enough, but today it is very commonly seen. I think of "An it harm none, do as ye will" as moreso "if it isn't hurting anyone, let em be".

Of course, nowdays Wicca is a bit of a loaded word. You've likely seen a lot of anti-wicca posts in the witchcraft community. This is mostly because people are ill-informed on the religion, and only know Wicca from the 90s-2000s New Ager stuff dubbed "Wicca". So, below, let's play mythbusters and bust some myths:

1. Wicca is Built off of Appropriation - wrong. Wicca, at its conception, is an attempt to reconstruct the Witch-Cult as theorized by Margaret Murray. Though the idea of a pan-european witch cult is basically debunked, at the time of Wicca's founding, it was indeed believed. Wicca also incorporates a lot from various Western Esoteric traditions, which were part of the backbone of the occult movement. There's nothing wrong with practicing wicca, and there is indeed merit in the concepts of the god and goddess of the hunt & fertility being the oldest gods worshipped, as those were essential to the survival of early humans. Cultural appropriation in Wicca comes from the New Age boom of the 90s and 2000s throwing everything non-christian under the wicca label to get money.

2. Wicca is gender essentialist - somewhat true, as it does indeed focus on Male and Female as a creative dual force in the universe. Wiccans today are aware of this, but the idea of Masculine & Feminine being the forces of creation DOESN'T have to exclude queer. It's not mutually exclusive. When we look at the Goddess Inanna, the Queen of Heaven herself, she describes herself as both male and female, and was known to turn men into women, and women into men. Though some Wiccan covens may still hold antiquated ideas of gender and sexuality, most don't. In my personal Wiccan path, I view The God and Goddess as simply being the polar ends of the gender spectrum, and the universe as a whole (which is joining of the god and goddess/the all) as the divine androgyne, existent beyond gender. Anyone who falls betwixt, between, or outside of the spectrum are all equally divine, as the divine is in everything.

3. Gerald Gardner was a creep/homophobe/etc. therefore Wicca is bad - Gerald Gardner was a man born in the 1800s. Obviously, he is going to be a product of the time. Whether you love him, hate him, or don't really care too much about him, we would not have modern paganism and witchcraft if not for him. You cannot believe everything you hear on witchtok, because people will say things that are blatantly untrue. Yes, Gardner was not a good man by today's standards, because no one is perfect. Even Gardnerians will acknowledge this.

Ok with that out of the way, we're onto resources for Wicca. I'll start with books.

WICCA SPECIFIC: Wicca, a guide for the Solitary Practitioner - Scott Cunningham Raymond Buckland's Complete Book of Witchcraft- Raymond Buckland Wicca for One - Raymond Buckland The Craft - Dorothy Morrison The Witches Bible - Janet and Stewart Farrar Wicca: a comprehensive guide to the old religion in the modern world - Vivianne Crowley The Truth About Witchcraft - Scott Cunningham The Book of Shadows - Gerald Gardner Witchcraft Today - Gerald Gardner

THE GODS OF WICCA: The Witches God & The Witches Goddess - Janet and Stewart Farrar (two separate books, i put em together for the sake of ease) Queen of all Witcheries - Jack Chanek The Horned God of the Witches - Jason Mankey

WICCA-ADJACENT: Italian Witchcraft - Raven Grimassi The Spiral Dance - Starhawk Druidcraft - Phillip Carr Gomm Triumph of the Moon - Ronald Hutton

PROTO-WICCA: (aka Wicca draws a lot from this) Aradia, Gospel of the Witches - Charles Godfrey Leland

There's a LOT more books out there about Witchcraft and Paganism, so this is only a little sample platter lol.

Next up, let's delver further into the gods of Wicca:

When getting into Wicca, you will quickly learn that the names of the God and Goddess used in Traditional Wicca are often Oathbound, as in you cannot know them unless you are initiated into a coven. Different Covens may use different names for the God and Goddess. When talking with a good friend of mine (idk if eir on this site yet but shoutout to em) we have come to a theory as to why the names are oathbound: From a meta standpoint, knowing the oathbound/coven names of the gods marks you as an insider. Like it or not, insider vs outsider type mentality has always been a key part of humanity's survival.

Many people will say that the reason the names are oathbound is because they are the true names of the gods, but i personally disagree. My reasoning for disagreement is as follows: if the gods only had one set of true names, they wouldn't be responding to the prayers of non-initiated wiccans, neowiccans, etc. Worry less about names of the gods, and focus more on building a relationship with them. ALL names are true names, so long as you approach the god and goddess genuinely and with respect. Use the names and imagery of the divine that resonates with your soul. If it's Zeus and Hera, Cernunnos and Aradia, Lucifer and Diana, Ba'al and Astarte, etc. it doesn't matter, use what calls your soul. And be aware that the names you use for the gods may change over time, or you may even use multiple names for them, and that's ok.

I know some of the names listed may be scary, especially to those who were raised christian like me, and that's ok too. The main thing is to unlearn christian teachings and biases. Lucifer is originally a roman personification of the morning star, and an Italian god of the sun & light, akin to Apollo. Ba'al is a title that simply means "Lord" and was used to refer to a good number of near-eastern gods such as Hadad (who can be equated to Zeus and Thor), Hammon (who can be equated to Jupiter-Amun, as well as Saturn), and so forth. This is why studying the names of the gods is important, as it helps you unlearn that which you were taught to fear.

I'll link some videos that go into detail on understanding just who the God and Goddess are: https://www.youtube.com/watch?v=XTbnsIcYvc8 https://www.youtube.com/watch?v=bInWOUyMLQI

both of these videos I really enjoy! The first video I absolutely adore as it's simple and straight to the point, (also the altar Icons he uses are just GORGEOUS)

there will also be talk of the Goddess as Maiden-Mother-Crone, as this is one of the primary ways many see the Goddess, though many may not use the triple goddess archetype in their path, and that's ok! I personally experience the triple goddess as Crescent, Full, and Dark moons, as well as Earth, Sea, and Sky, rather than Maiden, Mother, and Crone.

Starting Out:

In all honesty, the best way to start your Wiccan path is to reach out to the Lady and Lord themselves, you don't need to use specific names for them, you can simply call them by any of their titles, or even just God/Goddess, or Lord/Lady, etc. Speak to them, ask them to guide you on your journey, give an offering if you can - even just pouring out some water is good enough. So long as what you offer is done in genuine faith, it will suffice.

#wicca #wiccan #wicca 101 #neowicca #paganism

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pagan-essentials · 28 days ago

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🌜Unpacking Witchcraft, Paganism, and Wicca: A Brief Introduction🌛

There's often a lot of confusion and misinformation surrounding terms like "Witchcraft," "Paganism," and "Wicca." Let's break them down to understand what they truly represent.

Paganism: The Broad Umbrella

At its core, Paganism is an umbrella term encompassing a diverse range of spiritual and religious beliefs and practices that are typically polytheistic or animistic, and often nature-centric. Historically, "Pagan" was used to describe those who did not adhere to Abrahamic religions (Christianity, Islam, Judaism).

Key characteristics of Paganism often include:

* Reverence for nature: Seeing divinity in the natural world, cycles, and elements.

* Polytheism or Pantheism: Belief in multiple deities, or that divinity is inherent in everything.

* Emphasis on the divine feminine: Goddesses often play a prominent role.

* Seasonal celebrations: Observing solstices, equinoxes, and other natural cycles.

* Ancestral traditions: Drawing inspiration from pre-Christian European or indigenous spiritual paths.

Paganism is incredibly diverse, with many different traditions and paths within it, such as Heathenry, Druidry, Hellenic Reconstructionism, and many more.

Wicca: A Modern Pagan Religion

Wicca is a modern, nature-based, duotheistic (or sometimes polytheistic) religion that emerged in the mid-20th century. It is a type of Paganism, but not all Pagans are Wiccans.

Key aspects of Wicca often include:

* Reverence for a God and a Goddess: Often seen as complementary divine principles.

* The Wiccan Rede: A central ethical guideline often stated as "An it harm none, do what ye will."

* Ritual practice: Often involving circles, altars, tools, and spells for various purposes (healing, protection, manifestation, etc.).

* Emphasis on personal responsibility and ethical living.

* Celebration of the Wheel of the Year: Eight sabbats (seasonal festivals) marking the solstices, equinoxes, and cross-quarter days.

Wicca itself has many different traditions and lineages, including Gardnerian, Alexandrian, Seax-Wica, and eclectic practices.

Witchcraft: A Practice, Not Necessarily a Religion

Witchcraft, unlike Paganism or Wicca, is primarily a practice or a skill set, rather than a religion in itself. While many Wiccans practice Witchcraft, and many Pagans incorporate Witchcraft into their spiritual path, one does not have

to be Pagan or Wiccan to practice Witchcraft.

Witchcraft often involves:

* Working with energy: Directing and manipulating energy for specific intentions.

* Magical practices: Spells, rituals, divination (tarot, scrying), herbalism, charm-making, etc.

* Connecting with intuition and personal power.

* Understanding natural cycles and correspondences.

* A focus on practical application: Bringing about change in one's life or the world around them.

A Christian, an atheist, or someone of any other religious background could theoretically practice Witchcraft. They might not invoke deities, but they could still engage in magical practices. Some Witches identify as "secular Witches."

In Summary:

* Paganism: The broad category of diverse, often nature-based, non-Abrahamic spiritual paths.

* Wicca: A specific, modern, duotheistic Pagan religion with a focus on the God and Goddess and the Wiccan Rede.

* Witchcraft: A set of practices and skills, often involving magic and energy work, which can be incorporated into various spiritual paths (including Paganism and Wicca) or practiced independently.

Hopefully, this clarifies some of the distinctions between these fascinating and often misunderstood concepts!

https://www.PaganEssentials.Wordpress.com

#witchcraft #magick #pagan #wiccan #correspondences #rituals #magic #witch

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lybrasastar · 2 months ago

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Hi everyone, here is a master post of witchcraft authors to avoid, as well as some reasons why. (May be edited in future.) This will continue on multiple posts to make it easier on me. Also, although some is in my own words, admittedly a lot of it isn’t, and a lot of it is the same words found in the links. I apologize, but sometimes I can’t explain it as good as other people did.

Aidan Kelly: was a sworn to secrecy oath bound Wiccan, although there is a debate to this day with traditional Wiccan community on whether or not he did in fact break the oath. However, he published the real names and addresses of other initiates without their permission, which is a direct violation to the oath he took. For more reading: https://www.reddit.com/r/pagan/comments/12pr8wu/why_dont_wiccans_like_aiden_kelly/?rdt=50360

Aleister Crowley: his dictum “do what thou wilt thou shall be the whole of the law“ could be misinterpreted as endorsing selfish/immoral behavior. Self identified as “the great beast 666“ and has been dubbed “the wickedness man in the world“ by the British press. Someone on my witchcraft discord server also said this “feedback on crowley! he wrote what most people consider to be *the* writings on kabbalah. the issue is that kabbalah is a jewish practice thats so closed that most jews dont even practice it. beyond that, he was also a *raging* antisemite. one of his closest friends openly and vehemently rejected his jewish heritage and crowly still called him slurs in letters to him. so his work on kabbalah is about the same amount of respectable as an oil baron writing about how to build solar panels” but to be fair, I have not seen more sources regard to this. If anybody has any, please send them.

Arundell Overman: quoting from a Reddit post “though his historical sources seem solid— he himself is a bit egotistic and has openly supported the Muskrat on social media. Well that doesn’t automatically turn me off to his occult writings as a potential source, it does speak about his personal ethics, and that is something that won’t support.” (Muskrat refers to Elon, but you’re political beliefs are none of my business. I’m just putting it here because it was recommended to me.)

Raymond Buckland: created the Seax-Wica tradition because when his wife wanted a divorce, he asked Gardner for her to be kicked out of the Gardnain tradition, which Gardner refused. makes claims that have no historical evidence, absolutely none. Told initiatory secrets of Wicca, and use the G slur against the Romani people. https://michipeachiii.wordpress.com/2018/11/16/witchcraft-authors-to-avoid/

Christian day: claimed to have given Charlie Sheen cancer for referring to him as “warlock”. Claims to have destroyed Raven G’s house and then claims to have killed Raven. Has stopped and doxxed other witches.

DJ Conway: Jason Mankey, in his article “5 Worst Witch Books Ever (Possibly)” on Patheos, critiques Conway’s Celtic Magic and Norse Magic for presenting romanticized and historically inaccurate views of Celtic and Norse traditions. He notes that these books are essentially Wicca 101 texts with superficial nods to the respective cultures. “Her book on Norse magick don’t even mention seiðr, its just neo-pagan and neo-wiccan rites with norse deities names in it. Conway is famous for her book on dragon magick, yet from what I can tell, she leaves out all the info of living traditions of dragons; people still worship dragons, dragons are still religious entities in parts of the world. I could go on and on about how her books are full of blatant misinfo and ignore the actual traditions she claims to write about. Besides the crap content of her books DJ Conway makes it very obvious that she has a deep hatred of men, she talks about trying out spells on shitty men, talks about her first marriage and how much of a “living hell” it was, and also how controlling her mother was.” https://michipeachiii.wordpress.com/2018/11/16/witchcraft-authors-to-avoid/

EA Koetting: Rips off Order of the Nines, and his information in his books are BS. He claims to be at war with Haitian Vodou Houngans on his YT (could not find specific video, it seems it was removed).

#witchcraft #grimoire #witchblr

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ghouljoy · 4 months ago

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graphics from the journal "Seax Wicca Voys" based in Charlottesville, Virginia, starting in 1979. Scans pulled from the Internet Archive

link: https://archive.org/search?query=Seax-Wica+Voys&sort=-date

#wicca #pagan #paganism #norse paganism #wiccablr #digital archiving #for archiving purposes

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greenpanda-basicfakewitch · 2 years ago

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The Founders of Wicca as we know it.

The list of most known contributers of what we currently know about Wicca.

Maragaret Murray

1921: “Witch Cult in Western Europe.”

The Rituals of Modern Wiccan Practice can be traced to famed first wave feminism, egyptologist, anthropologist and Folklorist Margaret Murray. She wrote several books on mediaeval religion centred around Witch cults in mediaeval Europe that inspired British seekers to create their own Covens and Structure worship around her description. Later scholarship disputed Murrays claims about Witch cults but her influence could not be erased within Wicca.

Gerald Gardner

1954: Witchcraft today, Wicca used to be “Wica” before the added the extra ‘C’ in 1960’s according to Gardner the world derived from Scots- english meant, “Wise People.”

He first heard the word Wica in 1930’s when he became involved with a coven in Highcliffe, England. He was initiated into the group in 1939.

In 1846 he bought land in the village of Brickett Wood to establish a center for Folkloric Study that would serve as a headquarters for a coven of his own.1940-1950 Book of Shadows, a collection of Spells and rituals, is central to Wiccan Practice. Initiates were required to make their own copy by hand. The Origin of the title is unknown. Others believe he borrowed it from the work of Scottish children's author Helen Douglas Adams [aha sure he borrowed.]

_________________________________________________ Alester Crowley

1912: Crowley wrote a Wiccan Rituals and Gardner strongly took inspiration from Aleister Crowley, an occultist whom he met in 1947. The two men had similar ideas and proposed forming a new religion that would pull from old pagan traditions worshipping the Earth. Celebrating Equinoxes and Solstices other hallmarks of nature-based worship.

__________________________________________________________

Doreen Valiente

1952: Future Wiccan Leader, Doreen met Gardner when she contacted him following an illustrated magazine that presented to their readers the reality of Covens. As well as their practices in a context of normal, educated people.

So with Gardners direction both had revised the Book of Shadows for popular consumption and thus tons of rival covens with Valiente becoming a prominent advocate and Scholar.

____________________________________________________________

Raymond Buckland

1936: Was in the US with Gardner, in 1970 to New Hampshire and developed Seax-Wica. Which invoked Anglo-Saxon mythology into Wiccan Practice.

Image: N/A

Sybil Leek A hereditary witch, a popularizer Wiccan in American, Leek became involved with the new forest coven in the late 1940’s, continuing her practice through several covens in England before moving to the US and settling in LA. Leek transferred her Wiccan Practice into celebrity status centred around astrology, Writing numerous books and regular columns in Ladies Home Journal.

Image: N/A

[Source]

PSA:

Link To Further 'practioners' including Gardner/Allistar etc and their problematic history: [Source/Tumblr]

#witch #witchtok #witchblr #witchcraft #witch community #wiccan #pagan #wicca #Babywitch #baby witch

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championofapollo · 3 years ago

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Yeah so, I kinda did a family tree thingy based off of some lore stuffs across the smp multiverse... plus 1 headcanon to tie it together but I really like it

I did add lil notes, most of them are in Seax-Wica but, you know, :D

Just as a bit of extra explaining:

Aeor and Exor are the Stag Gods from Empires SMP, and Aeor is sort of Scott's parent? I don't know the actual term but there's a relationship in there. Then obviously they say Xornoth and Scott are twins.

In 3rd Life Scott and Jimmy were living together, claiming each other as husbands.

Back in Empires, in Jimmy's stream where Grian was visiting he said, "My boy! My son!" Which kinda implies that relation. Then also, Jimmy is the Codfather, and Grian is basically just a cod *looks at his face*

There's a headcanon I saw and liked, probably rebloged somewhere, don't remember who made it. Anyway, it says Phil and Grian are siblings, therefore, *motions at tree*

In Hermitcraft 7 Grian and Mumbo made Grumbot and Drumbot(I hope that's her name). I'm not necessarily saying they're in a relationship in the tree, but Grumbo tho.

Phil and Kristin are married irl. I'm sure we all know the SBI dynamic where Techno, Wilbur, and Tommy are Phil n Kristin's kids. In dsmp lore Phil sort of adopted Tubbo, "we just found him on the side 'the road."

More dsmp lore with Wilbur having Fundy with Sally the Salmon(if you don't know, don't ask). Tubbo and Ranboo have a marriage of convince, and adopted Michael. I wasn't sure if I should add Benson or not to their kid list. Oh welp (Benson my beloved)

Have a good day/night! <3

Edit: I added on

THE DEEPER I DIVE THE BIGGER THIS TREE GETS

Uh- I think this is all pretty straight forward other than the Sky Siblings(Grian and Pearl) which I think is another headcanon?

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eglentyne-morven · 8 years ago

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Remembering Ray Buckland

So old Buckie passed the Veil yesterday, at the impressive age of 83. I can’t say I’m in mourning, for I had never met him personally, but he’s an important figure for any of us who have a claim to Witchcraft, to whatever degree, particularly in the United States. For many of us, Buckie’s Big Blue Book was the introduction to our path. Some of us can claim lineage through him. Like Gardner, he was fervent in his love for the Art and wanted to see it prosper. And now that he is gone, his work fulfilled and may he find peace and respite beyond, I have to ask, what is the legacy that has been left to us? I am not so much sad for the man who is gone, but rather what his passing represents; Our elders are dying.

Those who have done their time and made their contributions should be permitted to go into retirement, and leave it up to their successors to carry the torch. But who can we say is influential to such a level as Raymond Buckland? Who are the Starhalks and Janet Farrars of our generation? A lot of people I personally look up to for spiritual guidance, they came into Neo-Paganism when it was at its Renaissance in this country, when festivals like Stones Rising, Pagan Spirit Gathering and Starwood where coming into their own and attendance numbered in the thousands. There was such a verve to advance the Craft, to share ideas and experiences, to collaborate, to build community. It wasn’t about people practicing in secret, something apart from day-to-day, but a movement to incorporate magick into every facet of life, from how we work, raise our families, serve our country, volunteer our time, and establish our neighborhoods.

But something happened along the way. Maybe we got too big for our britches. I hear of a lot of in-fighting, the witch wars. A lot of the books say it’s frowned upon to claim some high-falutin status just because you’ve read a lot, but goodness knows I see enough of it. In the exuberance for many of our forebearers to get the word out there, they’ve gone and created this problem of diluting the culture of Witchcraft. And I’m not just talking about tradition, I got a slightly different take on that ball of wax. I’m speaking more to the activism of Neo-Pagan community, the integrity of those who would consider themselves experts. I know of individuals who are leaders in their own communities, who are making positive contributions to the world, and consider that part of their priesthood. Then I know individuals who just want to claim some authority without having any basis. They do it to stroke their own egos, and I consider their practices fraudulent.

I think our elders are tired. They have made their best efforts to build community, to teach and priestess, to serve and volunteer, and more often they are met with apathy, criticism, ungratefulness, for all their hard work. A priestess may bring a dozen or more into her inner circle and a decade later only one has made anything of her instruction. When pagan leaders try to coordinate an event for a larger community it will only ever be three or four who do most of the legwork. When things fall short the ones who make the least contribution are the first to complain. I’ve seen quite a few leaders who’ve gotten fed up and said essentially, “Want in one hand, shit in the other, see which one fills faster.” They end up passing the baton to no one, either because there’s no one worthy of it, or they wouldn’t wish the burden on anyone. Can’t say I blame them.

And I ask myself where I fit into all of this. What kind of magickal/spiritual authority am I building myself into? For what purpose? What is my hope for the future of the Art? Is it in line with the hopes of those who have laid those foundations? Can I make a contribution that those previous to me would be proud of? Or will any seeds I sow take hold if the climate in our community has become so arid? What adaptations can be made that do not compromise the integrity of the Craft? Do I have what it takes to inspire others? Or will I fall victim to apathy as I have seen of so many? I sometimes ponder how Ray must have felt, how his enthusiasm declined in response to the drama that has sprung from American Gardnerian “Orthodoxy,” (don’t get me fucking started) or the mixed opinions to Seax-Wica, something that was near and dear to his heart. Are we all destined to go this way, to give it our all in heartfelt exuberance only to be plagued by bitterness for the larger community?

So I’m teetering between hope and cynicism. I hope that the Neo-Pagan community has the strength to endure, that we have values that tie us together, that we can build ourselves to something greater, that we continue this aim of positive transformation for every individual, no matter the path. I’m cynical because I see laziness. I see outrageous claims from people who ain’t got a pot to piss in. I see Neo-Paganism appealing to the outcast and broken because it’s a crutch for their own problems in handling reality. I see ego-stroking, charlatans out to prey on the impressionable. I see equal parts good and bad. I’m not so idealistic as I used to be. But I recognize that I can do something about it. I would be doing a disservice to my Craft if I didn’t.

To Uncle Buckie, thanks for all the seeds you’ve sown, for good or ill. We’ll take it from here. And ere ye depart to those lovely realms we bid thee hail and farewell

#rip raymond buckland #witchcraft #wicca #neo pagan #seax wica #some personal thoughts #guess who we're all raising our glasses to come Samhain

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x-x-just-a-little-witchyy-x-x · 4 years ago

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Witch Symbols

Air element

The symbol for Air as one of the four classical elements in alchemy is a triangle with a line through it. Air is used in rituals when a Wicca practitioner is drawing attention to wisdom or communication. It can also be used to symbolize the east or breath (life in general).

Represents: air, the east, the soul, life, communication, wisdom.

Used in rituals for: momentum, wisdom.

Earth element The symbol for Earth as one of the four classical elements in alchemy is an upside down triangle with a line through it. Earth is used in rituals when a Wicca practitioner is drawing attention to the divine feminine, motherhood, growth, life, and/or nature.

Represents: divine feminine, earth, nourishment, endurance, the body.

Used in rituals for: money, fertility.

Fire element The symbol for Fire as one of the four classical elements in alchemy is a triangle. Fire is used in rituals when a Wicca practitioner is drawing attention to masculine energy or transformation. It is strong energy that initiates, purifies, destroys, and begins something new.

Represents: fire, masculine energy, purifying energy.

Used in rituals for: purifying, new action.

Water element

The symbol for Water as one of the four classical elements in alchemy is an upside down traingle. Water is used in rituals when a Wicca practitioner is drawing attention to feminine energy. It can also be used to symbolize the east or breath (life in general).

Represents: feminine energy, the womb, water, the west, healing.

Used in rituals for: love, emotions, “washing away” negative energy.

Ritual Circle

This symbol is a perfect circle, sometimes with a pentagram inside. It represents the circle required to begin or complete any ritual.

Represents: transformation and completion, cycles.

Used in rituals for: protection, completing something.

Solar Cross

The solar cross, also known as a sun cross or Wotan’s cross, is a circle bisected by four lines, with a smaller circle in the center. It can represent the sun, the earth, the four seasons, or the four elements. Another form of a solar cross is the swastika.

Represents: sun, earth, four elements, four seasons.

Used in rituals for: transformation, endings, beginnings, solstice.

Sun Wheel

The sun wheel is another form of a sun cross as it is also a circle bisected by four lines. It can be used as a calendar with each section of the circle representing the time between an equinox or solstice and also represents the balance of the four seasons. This symbol is sometimes called the eight-spoked wheel.

Represents: sun, four seasons, fire, masculine energy, south.

Used in rituals for: celebrating seasons, invoking the sun.

Hecate’s Wheel

This is a symbol of the three stages of womanhood: maiden, mother and crone. The ancient Greek goddess Hecate was a goddess of crossroads (such as the crossroads between each phase of life for a woman). The wheel symbolizes these phases with a labyrinth and represents the power and knowledge in moving through life.

Represents: women, transformation.

Used in rituals for: invoking change and transformation.

Pentagram

A pentagram (or pentacle) is a circled five-pointed star that most people associate with witchcraft or satanism. Far from being an evil symbol the pentagram represents protection, the self, or the spirit. The five points of the pentagram represent five basic elements: earth, air, fire, water and spirit.

Represents: the elements.

Used in rituals for: protection.

Ankh

In Christian history, this symbol is known by the Latin phrase crux ansata, which means “cross with a handle”. The Wiccan history comes from the Egyptian symbol for life, called the ankh. This hieroglyph was very popular and is found on many artifacts dealing with Egyptian gods and Pharaohs. When used today it’s a symbol for protection and eternal life.

Represents: eternal life, the sun, feminine energy.

Used in rituals for: protection.

Celtic Shield Knot

A Celtic knot (also called Icovellavna) is an endless knot design that turns in on itself that originated with the Celtic people. When created in the shape of a shield, it is used as a symbol for protection used to ward off negative energy. These are often used as tattoos or jewelry designs that can be worn for protection.

Represents: the four elements.

Used in rituals for: protection.

Eye of Horus

The Eye of Horus is a symbol from ancient Egyptian that is used for protection or to connote power and good health. The symbol comes from Horus, a sky god in ancient Egypt whose eye was injured and then restored, which is why the symbol can be used for transformation, healing and redemption. This symbol can also be called a wedjat.

Represents: the Egyptian god Horus.

Used in rituals for: protection, healing.

Eye of Ra The Eye of Ra is a symbol from ancient Egyptian that is also used for protection. It’s an authoritative symbol that comes from the Egyptian sun god Ra. This symbol can also be called the udjat.

Represents: the Egyptian god Ra.

Used in rituals for: protection.

All Seeing Eye

The all seeing eye is a symbol of ultimate protection from the goddess. It is an eye emerging from rays of sunlight. This symbol is also called the eye of providence, because it symbolizes the providence of god/goddess protection and intervention.

Represents: god/goddess.

Used in rituals for: protection.

Seax Wica

Seax Wica is one tradition of Wicca. The symbol of this tradition, also called the the Seax Wica, refers to the moon, the sun, and the eight Wiccan holidays (like Samhain, winter solstice, autumn equinox).

Represents: the moon, the sun, the seasons, the Seax Wica tradition.

Used in rituals for: the Seax Wica tradition.

Horned God

The horned god is one of two primary deities worshipped in many Wicca traditions and symbolizes masculine energy. It is represented by a circle topped with a horn. In practice, this symbol is used when practitioners want to connote masculine energy.

Represents: masculine energy.

Used in rituals for: invoking the horned god, fertility.

Thor’s Hammer

Also known as Mjölnir, Thor’s hammer is a Norse symbol associated with the Norse god Thor. Thor’s hammer is an extremely powerful weapon that is more powerful than lightning or thunder and could flatten a mountain range.

Represents: a powerful unfailing weapon.

Used in rituals for: protection, power.

Triple Horn of Odin

The Triple Horn of Odin is another Norse symbol. Odin is the father of all the Norse gods and the symbol is three of his drinking horns. The symbol is a celebratory one, evoking the image of the god Odin toasting with his drinking horns.

Represents: ceremony, celebration, divine feminine.

Used in rituals for: celebrating, drawing on the divine feminine.

Triple Moon

The triple moon symbol is created by three moons (two crescent, one full) standing side by side. Unsurprisingly, the symbol represents the moon and phases of the moon as well as the phases of womanhood (maiden, mother, crone). This symbol is also called the triple goddess.

Represents: divine feminine, womanhood, the moon.

Used in rituals for: drawing down the moon.

Triple Spiral

A triple spiral symbol (also called a triskele or triskelion) is made up of three spirals curling outward and inward. It

Represents: earth, sea, sky. It can also be used as a symbol for a country or place (the Isles of Man, Sicily).

Used in rituals for: reference to a specific place or to earthy, wind, and sky.

Yin Yang

This is a Chinese symbol representing dualities, dialectics, and balance. It symbolizes the interconnected and codependent nature of reality.

Represents: light and dark, good and bad, duality, balance.

Used in rituals for: good luck, balance.

Triquetra Triquetra means “triangle” in Latin. This symbol is used in the Christian tradition to refer to the holy trinity. In wicca, this version of a Celtic knot is used to refer to the three realms: earth, wind, and sky or mind, body, and soul.

Represents: earth, wind, sky, mind, body, soul.

Used in rituals for: any reference to three things you want to tie together.

Septogram

The septogram is known as a faery star. It has 7 points, which is a powerful number in magic.

Represents: 7 chakras, 7 elements, 7 days of the week, heaven.

Used in rituals for: protection, harmony.

Hexagram

The hexagram is considered an evil symbol because it has 6 points and 6 sides (referring to 666, the number of the devil). It consists of two triangles intersecting to form a star.

Represents: the devil.

Used in rituals for: conjuring the demonic, dark magic.

Information found on: https://thoughtcatalog.com/christine-stockton/2018/05/witchcraft-symbols-and-meanings/

#witchblr #my research #witch symbols

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traegorn · 4 years ago

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Is there a reason why Gardenerian Wicca is named after his last name and Alexandrian Wicca is named after his first name?

Cuz they felt like it? Also Alexandrian sounds cooler than "Sandersian" probably.

There genuinely aren't rules to naming your Wicca tradition. Seax Wica went with only one "c" for pete's sake.

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witchathenea · 4 years ago

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TEMPLE PURIFICATION

On my last post I wrote about building a temple. On this one you will find how to cleanse it for the first time before entering your circle dpoing an initial purification.

*Ideally this should be done on the night of the' New Moon*

Fill a dish (a saucer will do) with water and, kneeling, place it on the floor in front of you. Place your right forefinger (left, if you are left-handed) into the water. Imagine a bright white light streaming down from above, into the crown of your head. Feel it surge through your entire body and then direct it down your arm. Concentrate all your energies to send it down your arm, down the finger and into the water. It may help to dose your eyes. When you feel you have directed all the power you can manage into the water, keep your finger there and say:

"Here do I direct my power,

Through the agencies of the God and the Goddess,

Into this water, that it might be pure and clean

As is my love for the Lord and the Lady."

Now take a teaspoonful of sea salt and pour it into the water. Stir it nine times, clockwise, with your finger and three times say:

"Salt is Life.

Here is Life,

Sacred and new;

Without strife."

Take the dish of salted water and sprinkle itusing your fingers in each and every corner of the temple room. If the room is irregular in shape, with alcoves and closets, sprinkle every corner of every alcove and closet also. As you sprinkle, say one of the below (or make up something of your own, along these lines):

"Ever as I pass through the ways

Do I feel the presence of the Gods.

I know that in aught I do

They are with me.

They abide in me

And I in them, Forever.

No evil shall be entertained,

For purity is the dweller.

Within me and about me.

For good do I strive

And for good do I live.

Love unto all things.

So be it, Forever."

Seax-Wica Psalm

"Soft is the rain, it gently falls

Upon the fields beneath.

It lulls the heart, it stills the wind,

Gives solitude I seek.

It patters down, so gentle yet

It ne'er does bend a leaf,

And yet the water that is there

Will wash away all grief.

For smoothness follows in the wake,

And quiet and peace and love -

Are all around in freshness new,

Come down from clouds above.

All evil go, flow out from here

And leave all fresh and plain.

Let negativity not come Into this room again.

For love I now find all around,

So soft, so still so sure;

I can perform my rituals

As peace and quiet endure."

Now light some incense. Stick incense or cones will do but you will find that, for ritual and magickal work, it is better to burn powdered incense on a charcoal bric-quet, in a hanging censer. Go again about the room, this time swinging the censer in each and every corner. And again say the lines you said when you sprinkled the water.

#witchcraft #witch #witches #wicca #altar #temple #purification #witch aesthetic #witchyvibes #baby witch #pagan #follow #followback

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thefrozenbelle · 2 years ago

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Happy Yule, everyone! Here's to the rebirth of the sun and resurrection of Odin! ☀️ 🩷

#🌸 belle posts #wicca #seax-wica #witchcraft

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silverthornwitchery · 4 months ago

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Ok so I drunkenly made a post of my rough Stregheria + Seax Wica/Heathenry (i know theyre different but bear with me) syncretism. I'll elaborate further here. Also this very obviously my own UPG so if it doesn't align or resonate with ur own path that's fine. Note I don't consider myself to be a follower of Stregheria in a traditional sense, but it and the works surrounding it do serve as a strong basis for my personal practice, same with Seax-Wica and for lack of a better word, Wiccatru. So I guess a better name for this post would be "Italo-Norse syncretism" or smth like that.

Freyja + Diana: coming from a standpoint of blending Stregheria and Seax-Wica, she fulfills the role of the Great Goddess. Since I take an italo-celtic approach I feel the two goddesses can be linked through Arduinna. Diana is heavily interwoven with Arduinna through her wilderness and Huntress aspects, as well as being called "Diana of the Ardennes". As for Freyja. She can be linked to Arduinna through the boar-rider motif, which is heavily associated with both goddesses. It's also important to keep in mind that the Diana of Stregheria is a sexual goddess, rather than the chaste virgin the romans believed her to be. Both Diana and Freyja fulfill the role of wild goddess of nature, unable to be tamed, and skilled in magic. Also, both can be linked through the goddess Isis. While the Suebian Isis mentioned by Tacitus may not have been a direct cult of Isis, through interpretatio Romana, the goddess worshipped was syncretized with her (albeit maybe not by her people, rather by the Romans.) Many theories exist as to who the Suebian Isis really is, but I personally believe she's Freyja/Frigg (syncretic in my practice). Which, through Isis, gives another syncretic link to Diana.

Freyr + Luciferus/Dianus: Seax-Wica doesn't always include Freyr as the Lord, but I personally associate him with the Oak King aspect of the God. Both Freyr and Luciferus are associated with Light, The Sun, and Fertility. Especially fertility. Like with Diana and Dianus-Lucifero, Freyr was indeed likely worshipped as a divine couple with Freyja, and their union is attested to in the Lokasenna. Njord (if I recall correctly) even comes to the defense of his children and their union. Note, sibling consorts in pagan pantheons are indeed a thing. You see this with Hera and Zeus, with Isis and Osiris, and so on. This is because the gods are not human. As such incestuous behavior between gods is not the same thing as incest between humans. The Gods are, for all intents and purposes, personifications of the universe, and everything is interconnected.

Woden + Lupercus: one should note that the Lupercus of stregheria is quite different than the Roman lupercus. This Lupercus, while certainly sharing attributes of Faunus and Pan in regards to wildness and Fertility, is also the lord of Shadows. He is the old wolf, the god of ecstasy and frenzy. Sounds familiar doesn't it. I really don't think I need to elaborate further on why Woden and Lupercus are syncretized in my path.

Now. I do plan to further explore these syncretisms spiritually, but this is what I've had floating around in my head so far.

#syncretism #upg

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tinyshe · 4 years ago

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Witchcraft 101

by Michelle Arnold • 7/1/2008 Catholic Answers

What springs to mind when someone mentions “witchcraft“? Three hags sitting about a cauldron chanting “Double, double, toil and trouble”? A pretty housewife turning someone into a toad at the twitch of her nose? Or perhaps you think of Wicca and figure that it is witchcraft hidden beneath a politically correct neologism.

Witchcraft has become a hot topic in recent years. From J.K. Rowling’s Harry Potter books to self-described witches agitating for political and social parity with mainstream religious traditions, Christians have had to re-examine witchcraft and formulate a modern apologetic approach to it.

In an age of science and skepticism, it may be difficult to understand why intelligent people would be drawn to witchcraft, which encompasses both a methodology of casting spells and invoking spirits and an ideology that encourages finding gods and goddesses both in nature and within the self. In her “conversion story,” self-described Wiccan high priestess Phyllis Curott, an Ivy League-educated lawyer who was raised by agnostics, describes her journey from secular materialism to Wicca as a rejection of the idea that humans are made for mammon alone:

I discovered the answers . . . to questions buried at the center of my soul . . . How are we to find our lost souls? How can we rediscover the sacred from which we have been separated for thousands of years? How can we live free of fear and filled with divine love and compassion? . . . How can we restore and protect this Eden, which is our fragile planet? (Curott, Book of Shadows, xii)

These are indeed important questions that deserve answers, answers that can be found in their fullness in Christ and in his Church. In a homily then-Cardinal Joseph Ratzinger gave at the Mass just before his election to the papacy, he famously observed:

How many winds of doctrine have we known in recent decades, how many ideological currents, how many ways of thinking. The small boat of the thought of many Christians has often been tossed about by these waves—flung from one extreme to another: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism and so forth.

Witchcraft has been around for centuries, perhaps even millennia, but is emerging once more from the shadows as one answer to skepticism, to materialism, even to self-absorption. It is, so to speak, the wrong answer to the right questions; it is, as the Catechism of the Catholic Church says, “gravely contrary to the virtue of religion” (CCC 2117). Catholics should not discourage these questions but must be prepared to offer the only answer: Christ and his Church.

Witchcraft’s apologists like to claim that they are the misunderstood victims of centuries of religious prejudice. Unfortunately, all too many Christians make such claims credible when they misunderstand witchcraft and craft their rebuttals of it based upon those misconceptions. If someone you know is dabbling in witchcraft, here are five things you should know before starting a conversation with him.

Witches do not believe in Satan.

If there is one belief common to witches everywhere, it is that they do not believe in Satan and that they do not practice Satanism. Witchcraft’s apologists are quick to point this out.

Denise Zimmermann and her co-authors of The Complete Idiot’s Guide to Wicca and Witchcraft emphasize, “Witches don’t believe in Satan! . . . The all-evil Satan is a Christian concept that plays no part in the Wiccan religion . . . Witches do not believe that negativity or evil is an organized force. . . . Neither do Wiccans believe there is a place (hell) where the damned or the evil languish and suffer” (13).

Christian apologists should acknowledge that witches do not consciously worship Satan and that they do not believe he exists. But this does not mean that Satan needs to be left entirely out of the conversation. A Christian apologist should point out that belief in someone does not determine that person’s actual reality.

One way to demonstrate this is to ask the witch if she believes in the pope. “No,” she’s likely to answer. “The pope is a Christian figure.” True, you concede. But there is a man in Rome who holds the office of the papacy, right? Your belief or disbelief in the papacy does not determine whether or not the papacy exists. Put that way, a person will have to acknowledge that something or someone can exist independently of belief in its reality. That’s when you can make the case that Satan exists and that he does not require belief to determine his reality or his action in someone’s life. In fact, disbelief in him can make it easier for him to accomplish his ends.

In the preface to The Screwtape Letters, C.S. Lewis notes that “There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.”

While it is true that witches do not directly worship Satan or practice Satanism, their occult practices, such as divination, and their worship of false gods and of each other and themselves—which they explain as worshipping the “goddess within”—can open them to demonic activity. To make the case though, it is imperative to present it in a manner that won’t be dismissed out of hand.

Witchcraft and Wicca are not synonyms.

Wicca, originally spelled Wica, is the name given to a subset of witchcraft by its founder Gerald Gardner in the 1950s. Although some claim the word Wicca means “wise,” in her book Drawing Down the Moon, Margot Adler states that it “derive[s] from a root wic, or weik, which has to do with religion and magic” (40). Adler also says that the word witch originates with wicce and wicca. Marian Singer explains the difference between Wicca and witchcraft this way: “Witchcraft implies a methodology . . . whereas the word Wiccan refers to a person who has adopted a specific religious philosophy” (The Everything Wicca and Witchcraft Book, 4).

Because witchcraft is often defined as a methodology and Wicca as an ideology, a person who considers himself a witch but not a Wiccan may participate in many of the same practices as a Wiccan, such as casting spells, divining the future, perhaps even banding together with others to form a coven. This can make it easy for an outsider to presume that both the witch and the Wiccan share the same beliefs. But, if someone tells you he is not a Wiccan, it is only courteous to accept that. The Christian case against witchcraft does not depend on a witch identifying himself as a Wiccan. (There are also Wiccans who reject the label “witch,” but this is often a distinction without a difference. Even so, use the preferred term to avoid alienating the person with whom you are speaking.)

Several strands of Wicca attract followings, including: Gardnerian, Alexandrian, and Georgian, which are named for their founders; Seax, which patterns itself on Saxon folklore; Black Forest, which is an eclectic hodgepodge of Wiccan traditions; and the feminist branch known as Dianic Wicca after the Roman goddess Diana. Knowing the distinctions among these traditions may not be important for the Christian apologist, but he should keep in mind that there are distinctions and that he should not make statements that start out with “Wiccans believe . . .” Rather, allow the other person to explain what he believes and then build a Christian apologetic tailored to that person’s needs.

Witches question authority.

When dealing with self-identified witches, remember that no two witches will agree with each other on just about anything. Witches are non-dogmatic to the extreme, with one witch apologist suggesting “[s]ending dogma to the doghouse” and claiming that “[r]eligious dogma and authority relieve a person of the responsibility of deciding on his or her own actions” (Diane Smith, Wicca & Witchcraft for Dummies, 32).

Generally speaking, witches prefer to give authority to their own personal experiences. Phyllis Curott, author of a book titled Witch Crafting, puts it this way: “Witches, whether we are women or men, experience the Goddess within us and in the world all around us. I love what Starhawk [witch and popular speaker and writer] said about this: ‘People often ask me if I believe in the Goddess. I reply, Do you believe in rocks?’” (121, emphasis in original). In other words, witches know “the Goddess” exists because they can experience her by at least one of their five senses. Faith in such a material deity calls to mind the demon Screwtape’s longing for hell’s “perfect work—the Materialist Magician” (Lewis, The Screwtape Letters, 31).

Throwing a bucket of cold water on a witch’s “personal experiences” will not be easy, particularly since one of the frightening.aspects of witchcraft is that some witches do have, and blithely report, extraordinary preternatural experiences. Incidents that could and should scare away many dabblers from playing with forces beyond their control are recounted by witchcraft’s apologists as affirmative of their path. Curott tells of a man who once dreamed of “being prey” of a monstrous creature; ultimately, in the dream, he was captured by the creature. Rather than taking this as a sign he should reconsider the path down which he was heading, he awoke “deeply transformed” by the dream’s ending because he believed “tremendous love” was felt for him by the creature. He eventually became a Wiccan priest (Witch Crafting, 154–155).

How can a Christian argue against a belief like that?

Ultimately, it may be that a Damascus-road moment might be necessary to sway someone that deeply entrenched in traffic with preternatural creatures. To those who are not as enmeshed, a Christian can point out that sometimes apologists for the occult have warned their readers not to be taken in by their experiences with spirits.

In a section of his book titled “Practicing Safe Spirituality,” author Carl McColman gives a checklist of “some common-sense precautions” occultists should be aware of “while meditating, doing ritual, reflecting on your dreams, or doing any other spiritual work that may involve contact with spirits.” The first item on the list is “Don’t automatically believe everything you hear. Just because a spirit says something doesn’t make it so” (The Complete Idiot’s Guide to Paganism, 129).

Witchcraft is an inversion of Catholicism.

Observers of witchcraft have claimed that it is remarkably similar to Catholicism. Catholic journalist and medievalist Sandra Miesel called it “Catholicism without Christ” (“The Witches Next Door,” Crisis, June 2002). Writer and editor Charlotte Allen noted that “Practicing Wicca is a way to have Christianity without, well, the burdens of Christianity” (“The Scholars and the Goddess,” The Atlantic, January 2001).

It’s easy to see why the assertion is made. Allen notes that as witchcraft cycles through its “liturgical year,” many of its adherents honor a goddess who births a god believed to live, die, and rise again. Fraternization with apparently friendly preternatural spirits is encouraged and eagerly sought. The rituals of witchcraft call to mind Catholic liturgies, particularly the libation and blessing ritual alternately known as “Cakes and Wine” and “Cakes and Ale.” Like Catholics collecting rosaries, scapulars, statues, and prayer books, witches have their own “potions, notions, and tools” as Curott calls them —some of which include jewelry, statues and dolls, and spell books and journals.

But to say that witchcraft has uncanny similarities to Catholicism is to understate the matter. Witchcraft is an inversion of Catholicism: Catholicism emptied of Christ and stood on its head. This is most readily seen in witchcraft’s approach to authority.

In his book Rome Sweet Home, Scott Hahn compares authority in the Church to a hierarchical pyramid with the pope at the top, with all of the members, including the pope, reaching upward toward God (46–47). With its antipathy to authority and its reach inward to the self and downward to preternatural spirits, witchcraft could also be illustrated with a triangle—every adherent poised at the top as his own authority and pointed down in the sort of “Lower Command” structure envisioned by Lewis’s Screwtape.

Witchcraft is dangerous.

In my work as an apologist, I have read a number of introductory books to various non-Catholic and non-Christian religions. Never before my investigation into witchcraft had I seen introductory books on a religion that warn you about the dangers involved in practicing it. The dangers that witch apologists warn newcomers about are both corporal and spiritual.

In her book, Diane Smith includes a chapter titled “Ten Warning Signs of a Scam or Inappropriate Behavior” (Wicca & Witchcraft for Dummies, chapter 23). Her top-10 list includes “Inflicting Harm,” “Charging Inappropriate Fees or Demanding Undue Money,” “Engaging in Sexual Manipulation,” “Using Illicit Drugs or Excessive Amounts of Alcohol in Spiritual Practice,” and “Breeding Paranoia.” Smith claims that such a need to be wary is common to religion: “[U]nscrupulous or unstable people sometimes perpetrate scams or other manipulations under the guise of religion, and this situation is as true for Wicca as for other religious groups” (317).

However true it may be that there can be “unscrupulous or unstable people” involved in traditional religions, most practitioners—Christian or otherwise—do not experience problems with these behaviors to such an extent that religious apologists see the need to issue caveats to proselytes. That Smith does so suggests that these problems are far more widespread in witchcraft than in traditional religion.

We noted one paganism apologist who warned his readers to “practice safe spirituality.” McColman goes on to caution that the “advice” of spirits “must be in accordance with your own intuition for it to be truly useful.” He goes on to say, “You remain responsible for your own decisions. Remember that spirit guides make mistakes like everybody else!” (Paganism, 128).

Catholics concerned about loved ones involved with witchcraft may not be attracted to witchcraft themselves, but there is danger for them in pursuing dabblers down the road to the occult in hopes of drawing them back. In preparing themselves to answer the claims of witchcraft, they may feel the need to read books like those mentioned in this article. If they are not fully educated and firm in their own faith, such Catholics may find their own faith under attack. Three suggestions are in order.

Not all are called to be apologists. If you are not intellectually and spiritually prepared to answer the claims of witchcraft, leave such work to others. Search out knowledgeable Catholics with whom your loved one can speak.

Prepare yourself. Common sense indicates that if you are about to rappel down a cliff, you do so with safety ropes firmly attached and in the presence of someone you trust who can help you if you are in danger. Don’t even think of rappelling down a spiritual cliff without seeking to fortify yourself intellectually and spiritually—particularly spiritually. Inform your confessor or spiritual director of your plans to study and answer the claims of witchcraft. Ask trusted Catholic friends to pray for your work. Regularly receive the sacraments of confession and the Eucharist. If you need to stop or take a break from this area of apologetics, by all means do so. And, most importantly:

Pray. Whether or not you are called to personally minister to those involved in witchcraft, the most fundamental thing you can do to help witches and other dabblers in the occult is to pray.

Saints whose intercession you can seek include Bl. Bartholomew Longo, the repentant former satanic priest who returned to the Church and spent the rest of his life promoting the rosary; St. Benedict, who battled pagans and whose medal is often worn in protection against the devil; St. Michael the Archangel (Jude 1:9), invoked especially by the prayer for his intercession commonly attributed to Pope Leo XIII. And, of course, there’s St. Paul, who reminds us: “For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8:38–39).

SIDEBARS

The Catechism on Witchcraft

There are a great many kinds of sins. Scripture provides several lists of them. The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: “Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God.” (CCC 1852)

God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility. (CCC 2115)

All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to “unveil” the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone. (CCC 2116)

All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one’s service and have a supernatural power over others—even if this were for the sake of restoring their health—are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another’s credulity. (CCC 2117)

Prayer to St. Michael the Archangel

St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.