Traditional Wicca - Class 1 What is Wicca? What is paganism? Wiccan Ethics (Rev.

8/9/01) Misconceptions

Before beginning with Class 1 we recommend that you read the following pages fir st: What is Wicca? Frequently Asked Questions Spells 1. Origin of word "Wicca": The Oxford Unabridged Dictionary provides us with a variety of examples of earl y spellings and uses of the word "witch". Study of Old English shows us that con sistency in spelling and word usage was slow in developing, and some variations of any given word may be found only once in old documents. The word "witch" was spelled many ways including: wych, wice, wic, wyc, wyche, w eyche, wich, wicca, wiccian, wytche, wysshyn, wycchyn, wycca, witche, wiech, wec he, weach, vytche, vyche and weech. Other words found using the root word of "wych" are: "wicca" A wizard, soothsayer, sorcerer, magician "wicce" A witch, sorceress "wicce-craeft" Sorcery, magic art "Wicce-dom" Witchcraft, sorcery, magic "Wiccian" To practice witchcraft The word wicca was originally pronounced "wich-a" and would have pertained to an action or a person performing and action (witch-er) rather than applying to a r eligion. Gerald Gardner chose the word "wicca" (and pronounced it wik-a) as the name for his newly created religion. The Teutonic prefix of "wik-" means to bend, and is applied generally to various forms of trees which have pliable branches. These would include trees whose bra nches were used to bake bows such as the "Wych Elm". Other pliable trees include "Witch-wood" (Mountain Ash or rowan-tree), witch alder, and witch hazel. These are all so named because of the flexibility of their branches. As far as we are able to determine the people who came to be called "witches" were so named becau se of their use (or supposed use) of various pliable branches in their work. Use of a branch for "witching" water (a divining rod used for finding underground w ater sources), for example, pertains first to the use of a flexible branch for t he process, and only later to the person using the branch. 2. Origin of the religion of Wicca: Gerald Gardner is said to have studied with, and been initiated by witches who h ad been practicing in England for several generations. The actual truth and deta ils of his background have been the subject of much speculation and are probably known only to those who personally studied with him. Gardner created what we kn ow as "Wicca" by drawing rituals and traditions from many sources, and incorpora ting both folk magic and ceremonial magic. In 1949 Gerald Gardner wrote a book entitled, "High Magic's Aid" which is a nove l about a coven of witches, and in 1954 he published, "Witchcraft Today", which is a non-fiction book on the history and practice of witchcraft. He had suspecte

d that his was the only coven in existence, but after his books came out he bega n receiving letters from other witches from all over the world. Today covens des cended from Gardner's original coven can be found in many countries. All covens which we call "traditional Wicca" trace their lineage to Gerald Gardner. Most so litary practitioners of Wicca and eclectic Wiccan groups also (sometimes only lo osely) base their practices on the religion designed by Gardner. 3. Meaning of paganism and neo-paganism: The Latin: Paganus - is generally thought to mean "a country dweller, a peasant or countryman." The earliest use of the word referred to country people outside the city of Rome who refused to join the Roman army. It gradually came to mean a nyone not keeping up with the beliefs and changes in the progressive city of Rom e, and then eventually it was applied to anyone not of the most modern religions . Today most people define "pagan" as someone who is not Christian, Jewish or Mu slim, and/or more specifically someone who follows a polytheistic religion such aboriginal Australians, the Kogi of South American, and many other indigenous, t ribal peoples including many native American tribes. We call modern Earth religions, such as Wicca, which borrow early polytheistic r eligions, "neo-pagan" to differentiate them from the pagan religions who's pract ices have changed little since pre-Judeo/ Christian times. 4. What traditional Wicca is: The religion of Wicca has several components which most all be present for it to be traditional Wicca. a. Spirituality: Wicca is a way of life and a way of relating to the world around us. Wicca provi des a way for each individual to find his or her best way of relating to deity. We acknowledge a force in nature which is around us and within us, but not above us or "in charge" of us. Wicca enables to see the beauty and the magic in every thing we sense and do. Wicca is about developing relationships with the gods, go ddesses and elements for a better understanding of how we can work with them to improve our lives and the lives of those around us. b. Enlightenment: Traditional Wicca is an initiatory mystery religion - based on the ideas found i n the ancient mystery schools. Mysteries can not be taught, lectured about, writ ten down or explained. The mysteries of life can only be understood through expe rience and revelation. We are on a constant quest for answers and explanations t o questions such as: "Who are we?", "Why are we here?", "What is our place in th e grand scheme of things?", "What does reincarnation mean to us?" The purpose of a mystery school is to create an atmosphere which can enable the student to come to a certain understanding of the. There are no guarantees. The level of understanding a student achieves will depend on many factors not within the teacher's control. Wiccans are not afraid to question anything and everything about the world aroun d them, and best of all, we do not feel a need to find the "one and only true ri ght answer". Answers lead to more questions, which leads to more meditation, and more enlightenment. We never stop learning. We believe that the greater our und erstanding of nature, the better able we are to work with the energies found the re. Enlightenment is not a goal - it is an on-going process. c. Magic:

We use the energies around us to strengthen the power within ourselves. We do no t use this power for "power over" others, we use this power to help ourselves, t he Earth, and others in positive, non-harmful ways. We believe that the ability to do magic is a gift from the gods which must not be abused. In return for this gift we must always do what we can to help and preserve Nature. d. Responsibility: Practicing Wicca means accepting responsibility for one's own choices and action s. Whether the action is a working of magic, teaching magic to a student, raisin g a child, driving a car or writing a book we muse be aware of the consequences of all that we do and always be thinking ahead. Traditional Wiccans do not look to blame others when things go wrong in the world around them. They look for the lessons in all things and apply what they learn to all that they do. e. Lineage: While Wicca can be practiced in a traditional manner without Lineage, it is the Lineage to Gardner that ensures that a tradition of Wicca is being taught and ca rried on by initiated witches who were initiated by witches who were initiated b y witches and so forth directly back to Gardner himself, and thereby better assuring that at least some of original flavor and intent of Gardner's Wicca is present. 4. What is not Wicca: Unfortunately as Wicca has become more and more popular the practice of it has m oved further and further away from the original practices and beliefs of Gardner and his followers. Movies, television shows and the Internet have caused an eno rmous influx of young people who believe that becoming a witch or a Wiccan is a matter of just declaring yourself so. Calling yourself a witch to shock friends and relatives is NOT the making of a g ood Wiccan. Dungeons and Dragons, UFO's, Ouija Boards, seances, hanging out in g rave yards, and communing with the spirits of the dead are not what Wicca is abo ut. We do invite our loved ones who have passed over to visit with us at Samhain , but ghost hunting and summoning spirits is not part of Wicca. Wiccans sometime s dabble in these things for fun, but they should not be interwoven in Wiccan ri tuals. The Christian Bible and Jesus are NOT part of Wiccan theology. It is not possibl e to be both Christian and Wiccan at the same time. While Christians may dabble in witchcraft it is not possible to serve the gods of Christianity and the Old G ods at the same time. Wicca is NOT a fantasy world where you can expect to escape from all your proble ms, nor is it a Twelve Step program for solving your problems. Sure, everyone ha s problems, and developing spirituality may help. It is not fair, however, to jo in a coven and make your problems the center of attention. Remember the personal responsibility aspect of Wicca. Wicca is NOT about putting curses or hexes on people. Wicca is about helping, no t harming. The Three-Fold-Law makes this very clear, and all Wiccans are harmed when someone claiming the title of, "Wiccan" goes around threatening others with their ability to do witchcraft. 5. Ethics: Ethics consist of standards of conduct combined with moral judgment and moral ph ilosophy. There is no one set of morals or ethics which can apply to all people at all times in history. Ethics are very much based on local and current standar ds. Traditional Wiccans are expected to have an above average level of common se

nse and therefore they should not need a long, detailed list of laws and rules, but there are certain customs which most traditional Wiccans hold to, on which w e will elaborate in future lessons. Common sense is the strongest guide for huma n as well as Wiccan ethics. As an added guide in Wicca we have the Wiccan Rede a nd The Law of Threefold Return (also called the Three-Fold Law). a. Three-fold law: The Three-fold law reminds us to think before we act, and this means in all thin gs we do and say, not only when we do deliberate magical acts. Ever mind the Rule of Three Three times what thou givest returns to thee This lesson well, thou must learn, Thee only gets what thou dost earn! b. Wiccan Rede: An it harm none, do what ye will There are several long poems which are sometimes referred to as the Wiccan Rede, but the Rede itself is actually just those simple words above. The definition o f rede is advice or counsel , and bids all Wiccans to: Think before you speak and act. e rede is simple, but at the same time can take years of study and meditation to understand fully. A long version purported to be written by Dorren Valiente can be found here. This poem, sometimes erroneously called the Wiccan Rede , was transmitted by Lady G wen Thompson, founder of The New England Coven of Tradionalist Wicca, and first published in Green Egg Magazine Vol III #69, 1975. The author is said to be Lady Thompson's grandmother, Adriana Porter, written originally in 1910 (however, th ere is some skepticism surrounding its date and origin). Rede of the Wiccae - Being known as the Counsel of the Wise Ones 1. Bide the Wiccan laws ye must in perfect love and perfect trust 2. Live and let live, fairly take and fairly give. 3. Cast the Circle thrice about to keep all evil spirits out 4. To bind the spell every time, let the spell be spake in rhyme. 5. Soft of eye an light of touch, speak little, listen much 6. Deosil go by the waxing moon, sing an dance the Wiccan Rune. 7. Widdershins go when Moon doth wane, An the werewolves howl by the dread wolfs bane. 8. When the Lady's moon is new, kiss the hand to her times two. 9. When the moon rides at her peak, then your heart's desire seek. 10. Heed the North wind's mighty gale, lock the door and trim the sail 11. When the wind comes from the South, love will kiss thee on the mouth. 12. When the wind blows from the East, expect the new and set the feast. 13. When the West wind blows o'er thee Departed spirits restless be. 14. Nine woods in the cauldron go, burn them fast and burn them slow. 15. Elder be ye Lady's tree, burn it not or cursed ye'll be. 16. When the wheel begins to turn, let the Beltane fires burn. 17. When the wheel hath turned a Yule, light the log and let Pan rule. 18. Heed ye flowers, bush an tree, by the Lady blessed be. 19. Where the rippling waters go, cast a stone and truth ye'll know. 20. When ye have need, harken not to others greed 21. With the fool no season spend, or be counted as his friend. 22. Merry meet and merry part, bright the cheeks and warm the heart. 23. Mind ye Threefold law ye should, three times bad an three times good. 24. When misfortune is enow, wear the blue star on thy brow.

25. True in love ever be, unless thy lover's false to thee. 26. Eight words the Wicca Rede fulfill, 'An it harm none, do what ye will.' I do not know the author of this rede-related poem. If anyone knows please e-mai l me so I can give proper attribution. Bide the Wiccan Law Ye must In Perfect Love and Perfect Trust Eight words the Wiccan Rede fulfill In it harm none, do what Ye will What Ye sends forth comes back to thee So ever mind the Rule of Three Follow this with mind and heart And Merry Ye Meet, and Merry Ye Part. 6. Misconceptions: Most of the misconceptions about Wicca up until the 1990's eotype of witches and witchcraft passed down for centuries ngs. We were, and still are accused by some of sacrificing orshiping Satan or the devil, putting hexes on people, and gs. stemmed from the ster through church teachi animals and babies, w other ridiculous thin

There are also those who accuse Wiccans of being "phonies" because the are sure that Wiccans themselves believe they are following an intact, ancient pagan reli gion. This misconception While this may have been the belief of some Wiccans man y years ago, most are now well aware of the origins of the religion and set the record straight when confronted with such accusations. Our greatest defense is to live as decent human beings and show the world that w e are not like the stereotypes. While a lot of the misconceptions Wiccans have to deal with are held by those of other religions, but we also have to contend with misconceptions held by some c laiming to be Wiccans themselves. We'll address some of them here: Wicca is a religion which includes the worship of pre-Christian pagan gods, yet some people claim to be atheist Wiccans or even Christian Wiccans. Now atheists and Christians can certainly practice witchcraft if they want to, but Wicca is a neo-pagan religion involving connecting with pre-Christian deities. Christ is c onsidered, by Christians to be a savior or messiah. There is no such concept in Wicca. To advance in traditional Wicca involves dedicating one's self completely to the old gods. To the pagans of old the gods were individuals - each with his or her own personality and responsibilities and traits. They were not "aspects" of one god-head, nor were all goddesses aspects of one goddess or all gods aspe cts of one god. To get to know the gods on the level required for advancement in traditional Wicca a student must respect the gods as individuals and get to kno w them as such. Traditional Wiccans recognize the importance of working with god s and goddesses who are part of the same pantheon. For years Wiccans have claimed that there were nine million people put to death during the middle ages for the crime of witchcraft. Newest studies of original t rial transcripts puts the number closer to one hundred thousand. Traditional Wic cans should make every attempt to study the latest and most reliable archaeologi cal and historical information on the craft to avoid carrying outdated informati on forward. Somewhere along the line Wiccans have come to believe that Wicca is an, "anythin g goes" religion. While indeed there is much leeway in how one practices Wicca, there are still basic tenets which must be present, and others which must not be

included or the practice ceases to be recognizable as Wicca. Traditional Wiccan s need to understand the meaning of the word "tradition" and understand the sign ificance of tradition and how traditions are carried forward. Wicca remains trad itional only when it retains the significant elements included in it by Gerald G ardner and other early practitioners. 7. Keeping a journal: If you don't have a journal or a diary this is a good time to start one. You sho uld get in the habit of writing in it every day, even if its only a line or two. You can use it for recording your dreams, what you learn about nature, your enc ounters with the gods and elements, poetry, and anything else you like. Its espe cially interesting to write down your thoughts on Wicca and the gods so you can go back in a year and see how far you have come.

Traditional Wicca - Class 2 History; Views on deity; Mythology; Differences between traditions; Salutations (Rev. 7/20/01) 1. History of witchcraft: While the history of Wicca can be followed through the books of Gerald Gardner, Alex Sanders, Janet & Stewart Farrar and Raymond Buckland, the history of witchc raft itself is much older and is found in books of history, archaeology and myth ology. Through the ages people have accused each other of being "witches" when unexplai nable calamities occurred. However, most of the people hung, drowned or burned f or being witches were not pagans or any sort of practitioners of magic, they wer e just unfortunate souls who got on the wrong side of their neighbors during a p eriod of time fraught with superstition and greed. Much of "witchcraft" history is being revised as archaeologists and students of ancient languages study actual texts and artifacts from medieval Europe. We caut ion seekers to take everything they read on the "burning times" with a grain of salt, understanding that much that is written on the craft is wishful thinking o r guess work. As you read books containing information on witchcraft look for fo otnotes and bibliographical material which shows where the author got his or her information. If at all possible look up those sources as well. Be very skeptica l of any claim made without bibliographical information to back it up. There is no evidence of a single "religion of witchcraft" anywhere in Europe or the British Isles. When we speak of witchcraft it is in reference to pagan pract ices which varied from one area to the next and were part of everyday living pri or to the advent of monotheism. After the introduction of Christianity into the British Isles anything which was not specifically guided by or in honor of the C hristian deity or seemed to be something other than a Christian practice, was vi ewed with suspicion and likely to be called witchcraft. 2. Polytheism vs. monotheism: Traditional Wicca was created to work with the many old, pagan gods who guided o ur ancestors for thousands of years. This requires the practitioner of tradition

al Wicca to become personally acquainted with a number of gods and goddesses eac h of whom play a different and important part in the life of the Wiccan. This is a very different concept from Christian or earlier monotheistic religion s. The monotheistic gods are/were believed to control all aspects of a person's life and demand their followers complete attention and service. This is one of t he chief reasons that a person can not make the claim of being both Wiccan and C hristian. The pagan gods each have his/her own special area of interest and we see them as our teachers or mentors. While no one can claim to know the exact nature of the gods we find that the more we communicate with them the better we get to know t hem and the parts they can play in our lives. (From The Chalice & the Blade) "The one question not completely resolved by historians is, "Was there a matriar chy, and if so how wide spread was it?" By the reasoning of some, if patriarchy (male domination over women) did not always exist, then it must have been preced ed by matriarchy (female domination over men). Archaeological evidence does not, however, support the idea that men were ever in the subservient position under women that we see women in under patriarchal rule. The shift from polytheism to monotheism began around 600 BCE. Zoroaster develope d a religion that views a single, male oriented deity concept (of all good) who has an adversary (all bad). He eventually influenced the Prince of Persia who th en influenced (by conquest) the peoples to the west. This in turn influenced the Greek philosopher Plato who instituted the concept of divinity being above natu re. This concept was in turn integrated into the pagan regions of the Roman empi re around 380 BCE in the form of a neo-Platonian philosophy where, via intellect and the conscious mind, one can connect with the forces of the divine which is above all. This neo-Platonian deity was not specifically male or female, but the ONE. It is associated with the God Apollo and therefore masculine and strong. This form pl ayed a major role in the state religion of the empire though practiced chiefly b y the intellectuals. This religion formed the basis for ceremonial magic as it i s practiced today. Opposite this concept is the continuation of the neo-lithic belief that the divi ne is all about (i.e. nature) and is within. Thus to seek the divine, one must l ook inward. This maintained the male/female balance. This belief was practiced b y the common folk whose leaders or priests became labeled as "witches" and was f rowned on by the ruling class. The line of thinking of an all ONE divine force s et the stage for Christianity with it's Judeo single male God concept." 3. Varying views on deity: When someone speaks of "The Goddess" they may have their favorite goddess in min d, or they may mean the overall-female energy which we perceive in the world aro und us. The same holds true with the term, "The God" and male energy. There are many views on deity you will see held by various neo-pagans including: a. All gods and goddesses are aspects of one large male/female or androgynous de ity. b. There is a separate god energy and a separate goddess energy and all gods are an aspect of the god energy, and all goddesses are aspects of the goddess energ y. c. All gods and goddesses are aspects of ourselves or our personalities - also k nown as "Jungian Archetypes".

d. There are "types" of gods and goddesses and each type is known by a different name in each country where that type of god is worshipped. e. Each god and goddess is a distinct individual. It is this last one - seeing each god and goddess as a distinct individual - tha t is required for fully achieving and utilizing the knowledge of the universe av ailable through traditional Wicca. It is when we show them this level of respect that they begin to reveal to us things which are unavailable to others. 4. Working with a single pantheon vs. working with various or mixed pantheons: (pantheon: the gods of a people taken collectively) Most Wiccans start the exploration of their path by studied a variety of pantheo ns. Frequently the only pantheons with which we are familiar are those of ancien t Greece, Rome and Egypt. However, at one time each tribe or village had its own pantheon of gods and goddesses. Many books are available which give insight into the nature of number of gods an d goddesses from whatever area of the world the student finds most interesting. It is a good idea to investigate a variety of pantheons to find whether or not o ne "calls" to you. It is important to find a pantheon which you are comfortable with before explori ng the option of traditional Wicca since traditional Wiccan covens usually work exclusively with one pantheon. If the coven you are considering works with a dif ferent pantheon from the one you are used to then you should look for a differen t tradition unless you can be very sure of your ability to work with a different pantheon. If you have already dedicated yourself to a specific god or goddess then you mus t explain this to the leaders of any coven to which you apply. 5. Why mythology is relevant to our path: (mythology: the science or study of myths or legends) "Parts of mythology are religious, parts of mythology are historical, parts of m ythology are poetical, but mythology as a whole is neither religion nor history, nor philosophy, nor poetry. It comprehends all these together under that peculi ar form of expression which is natural and intelligible at a certain stage, or a t certain recurring stages in the development of thought and speech, but which, after becoming traditional, becomes frequently unnatural and unintelligible." Max Muller. In paganism we acknowledge that our history is ancient, for the most part oral, and therefore it can be difficult or impossible to determine which parts are acc urate and which part of evolved or been embellished over time. Fortunately myths , which are so important as lessons and teaching tools, do not depend on histori cal accuracy for their value. Myths survive as long as they contain valuable lessons. Sometimes the lessons ar e clear and sometimes very cryptic or veiled. In the quote above by Max Muller h e states, "but which, after becoming traditional, becomes frequently unnatural a nd unintelligible". This is a frequent complaint from those who do not appreciat e and understand the value of symbolism. The literal words of an old myth may no t have much relevance to our modern lives, but rather than reject them as being "unnatural and unintelligible" they should intrigue us even more and compel us t o meditate on their hidden meanings.

Myths about the gods are especially important to Wiccans. We usually get our fir st introduction to them through myths. Once we have found the gods which call to us through their stories then we move on to introducing ourselves to them and g etting to know them better through meditation and trance. 6. Differences between traditions: Gardner's original tradition did not allow students to participate or see ritual s before their initiation. Alex Sanders, one of his original coveners, wanted to make changes to allow for students to participate in ritual before initiate so thus begun the branching off of traditions of Wicca. Gardnerian and Alexandrian traditions have now spread all over the world and at the same time many new trad itions have started by Gardnerian and Alexandrian initiates who wanted to implem ent changes. Anyone who is able to trace their lineage, through legitimate initi ation, to Gardner could be considered to practice "traditional Wicca" if they ke ep to the basic idea of initiatory mystery religion, celebration of Sabbats and Esbats, honoring of the old gods and keeping to basic traditional Wiccan ethics. Differences between traditional Wiccan traditions can be found in the pantheon's worked with; the tools used; teaching methods and requirements; clothes worn; s ecrecy; and more. Aside from all the many traditional Covens now in existence there are many, many non-traditional groups, some of which use the title "Coven" as well although th ey were not created by the usual initiatory methods. These groups have a variety of structures and may work with specific pantheons, mixed pantheons, or alterna ting pantheons. They may have permanent leaders, rule by committee, or alternati ng leaders. They may use rituals from a specific area or mix practices (such as Native American and Irish; Egyptian and Welsh, etc.) Some have moved so far from Gardner's original structure that they resemble Wicca very little and do not fu nction as initiatory, mystery paths. 7. Salutations: a. Blessed Be!: "Blessed Be" is derived from an important part of traditional Wiccan ritual and can be found in context in "The Witches Bible" by Janet and Stewart Farrar. It i s an acknowledgment of the God or Goddess within the other person so should not be said to a non-pagan. b. Merry Meet! "Merry Meet, Merry Part, And Merry Meet Again!" Our research has shown that this poplar Wiccan greeting dates back to the time w hen women would get together to spin yarn from wool and flax. These get-together s were called, "Merry Meetings". Homework: 1. Make a list of the gods and goddesses with whom you have worked and describe some of your experiences with them. Include those you have merely honored as wel l as those you have personally met or invoked. 2. Reading assignment: Time Line. Research further any item on the time line whi ch you would like to know more about. Time Line

2 Million B.C.E. Beginnings of man 28,000 B.C.E. Venus of Wellendorf, Austria - similar figures found from this era across Europe and Asia and in Spain 8,000 - 3,000 B.C.E. Horned God & Earth Mother Worshiped Symbols in art of moon and sun 5,000 B.C.E. Egypt begins 4,000 - 3,000 B.C.E. Astrology begins 3,500 - 2,300 B.C.E. First Stonehenge built 2,400 B.C.E. Evidence of invasion in area of Iraq by Northern Indo-European tribes who worshiped a male warrior god 1,300 - 700 B.C.E. Proto-Celts 1,200 B.C.E. Low-Land Celts Matriarchal and had Goddess religion 600 B.C.E. Celts & Druids Believed in after-life - buried dead with possessions; Had triple goddess - maid/mother/crone; Had solar god and dark god or god of the underworld Celebrated Samhain, Imbolc, Beltaine, Lughnasath (Lammas) 1,200 - 600 B.C.E. Concept of Satan (an all bad god) invented in Persia - part s nake/part lion 110 B.C.E Tribes from France and Belgium moved into the area of Great Britain 55 B.C.E. Roman conquest of Britain begins with Julius Caesar 0 C.E. Birth of Christ 100 C.E. Christianity introduced in Britain 383 C.E. Constantine mandates acceptance of Christianity 415 C.E. Roman occupation of Britain ends 415 C.E. - 600 C.E. Britain ruled by Celts; Celtic literature takes shape 1000 C.E. Sun, Moon, & tree worship forbidden 1100 C.E. manuscripts written approximately 850 C.E. 1227 C.E. Pope initiates Inquisition Satan now appears as goat 1275 C.E. First execution for witchcraft / heresy outlawed 1473 C.E. Sorcery linked to heresy 1485 C.E. Malleus Maleficarum written 1572 C.E. All forms of witchcraft carry death penalty Estimated people put to death for witchcraft between 1275 and 1800: 150,000 1949 C.E.Gerald Gardner publishes "High Magic's Aid" in Britain and establishes his original working group 1951 C.E. Act outlawing witchcraft is repealed in Britain 1963 C.E. Alex Sanders initiated into Gerald Gardner's coven Raymond Buckland initiated by Gardner's niece Monique Olwen 1967 C.E. Alexandrian tradition started by Alex Sanders 1970 C.E. Buckland brings Gardnerian Wicca to the United States Buckland initiates Ed Fitch Ed Fitch creates, Joseph Wilson and Thomas Giles creates Pagan Way Ed Buczynski (of Fitch line) creates American Welsh Tradition and, later, the Mi noan Tradition 1973 C.E. Seax-Wica started by Raymond Buckland in United States 1975 C.E. Blue Star tradition started by Franque Dufner (American Welsh Traditio n) and Lady Pamela (Gardnerian) 1977 C.E. Tzipora Katz becomes HPS of Blue Star tradition 1992 C.E. Circle of the Moonlit Sea (based on the Blue Star tradition) created b y Forest & Joe Butera 2001 C.E. Circle of the Moonlit Sea hives from Blue Star tradition and Blue Moon tradition becomes autonomous

Traditional Wicca - Class 3 Wiccan Etiquette; Grounding and Centering; Meditation; Astral Projection (Rev. 7/20/01) 1. Wiccan etiquette: Most "Wiccan etiquette" is just plain common sense just as etiquette is in gener al. There are a few areas you may find unfamiliar though, so it helps to have so me guidelines to avoid social and magical faux pas. a. Circle etiquette: This is covered in the: "Guide to Circle Etiquette", so we'll just add a few thi ngs here: We like to wash away all the physical reminders of the mundane world. A clean ro be and clean body shows courtesy to others and reverence for the Gods. The Ritua l bath is not for cleansing the body - it is for purifying the mind so please ba the ahead of time. An ritual bath complete with incense, candles and magical oil may be provided. Other types of ritual cleansing that may be provided are a han dbath, finger bowl or smudging. These are not substitutes for physical cleansing . While it is not proper to wear strong smelling perfumes or oils to circle whic h can overpower the incense there is no rule against deodorant (some how this ru mor has gotten loose in the pagan community) There should be no gossiping about others or other negative talk before circle. If you have a problem with someone else, talk to them or the Priest or Priestess privately. No talking while waiting for your turn at the ritual bath. This is t he time to begin centering and grounding. When in doubt about anything ask the HPS or HP of the circle before the ritual s tarts. b. Jewelry, Tools, Etc.: Please ask (and wait for an answer) before touching anyone else's jewelry or mag ical tools or Tarot Cards. It is tempting to touch when a friend shows up with a pretty new necklace or chalice, but remember: they may have gone to a great dea l of trouble cleansing and charging it for a particular purpose and may have to do it all over again if anyone (even a friend) touches it. c. Shopping: While the only hard and past rule in Wicca is "An it harm none - do what you wil l", most pagans ascribe to the rule: "Don't haggle for magical tools". This is a natural extension of "Harm None". When you haggle the seller may feel compelled , against his or her own will, to drop the price. d. Driving & Bumper Stickers: Bumper Stickers are wonderful ways of letting the world know who we are we feel about things. Display your, "Born Again Pagan" and "The Goddess and Magic is Afoot" proudly. BUT, please think twice about giving rude tures, or allowing others in your vehicle to (even to deserving jerks), u are declaring your "paganness" to the world. Like it or not, when you ly pagan, you represent all of us. Please do it with pride AND decorum. 2. Centering and grounding: and how is Alive hand ges while yo are open

To "center" stand or sit with your back very straight. Do not cross your legs or lean on anything unless it helps you keep your spine straight. Keep your head s traight and face forward. This is an essential first step in all meditation and trance work. To "ground" visualize all of the stress flowing out of your body and feel streng th coming up to your from the Earth so that you begin to feel a connection with the Earth. "The roots of me go down and down - O Mother Earth in Thee I ground" - from Aria dne's Thread by Shekhinah Mountainwater We will practice centering in class with a guided meditation from the "Spiral Da nce" by Starhawk. p. 58 Exercise 5 3. Meditation and visualization: Being able to relax and block out interference is essential to working magic. Me ditation comes easily to some, others must really work at it. Start all meditati ons with centering and grounding. Spend a moment thinking about your last medita tion session. "To recall trance, is to achieve trance" - meaning that just think ing about it speeds up the process of getting back into trance each time. Most people find a meditation involving visualization much easier than trying to empty or clear their mind. Even in Zen meditation emptying the mind is a proces s not the beginning. Pick a particular object on which to meditate and hold that in your mind's eye. Practice turning the object around in your mind and viewing it from every possible angle. Feel it, smell it, taste it - try to use all of y our senses on your visualized object. Feel free to use audio or video tapes to assist you if you have trouble in the b eginning. See our web page on "Meditation" 4. Astral projection: Astral projection involves separating your astral body from your physical body, in meditation or while dreaming, to achieve travel to another location. Rather t han attempting to travel to another state or country, concentrate on building yo ur "astral temple". Your astral temple is a place where you can go to relax and communicate with the gods. It can be a familiar place to do ritual in when you a re away from home and/or do not have your magical tools with you. The astral tem ple can be a room, a clearing in the woods, a temple, a henge, a place from your favorite fantasy novel, any place you feel safe and happy. See our web page on "Astral Projection" Homework: Spent some time practicing grounding and centering at home each day, especially just before you come to class. We will do a guided meditation which takes approx imately one hour. Be sure to wear comfortable clothing.

Traditional Wicca - Class 4 Why do we do ritual? Honoring the Gods; Guided Meditation (Rev. 7/20/01)

1. What is ritual? A ritual is something we do in a set way time after time. Not every aspect of a ritual needs to be identical, but unless there are at least some actions, words, tools or meanings which are consistent from one ritual to the next then the rit ual will not have the impact that a ritual is meant to have. A ritual does not begin with the casting of a Circle and end with the snuffing o f the candles. Not all rituals are formal or designed for magical work. Going to work or school every day is a ritual. Raising children or working on a hobby in volves ritual. "...ritual is intentional bodily engagement in the paradigmatic forms and relati onships of reality. As such, ritual brings not only the body but also that body' s social and cultural identity to the encounter with the transcendental realm." - (Zuesse, Evan M. 1987. "Ritual." In The Encyclopedia of Religion, edited by Mi rcea Eliade. Vol. 12. 405-422. New York: MacMillan.) [ paradigmatic: of or having the nature of, a paradigm; exemplary. paradigm: a pattern, example, or model. t ranscendent: 1. transcending; surpassing; excelling; extraordinary. 2. in philos ophy, beyond the limits of possible experience and, hence, beyond human knowledg e. 3. in theology, that exists apart from the material universe.] 2. Why we do ritual: Ritual is a way to connect: with the Earth, the Moon, the gods, the Elements, ot her Wiccans, and our ancestors. Rituals can be for meditation, honoring the gods , celebration, divination, or any combination of these purposes. While our whole day may consist of rituals, we do a formal, magical ritual to de liberately set aside a time and space where we can focus on issues which are imp ortant to us without distractions from the outside world. We do rituals to ensure that we do not forget those things which are important t o us, our families, and our future. 3. Honoring the Gods with magical places. a. Shrines, sacred groves, and sanctuaries A shrine is a space created for a specific deity or element (usually represented by a statue or object) at which daily, monthly, seasonal or annual devotions ar e made. A shrine can be located indoors or out, and can be as small as a shelf o r as large as a building. A house and yard could contain several shrines do the same deity or a variety of deities. A natural outdoor space where some seasonal or annual rite is held which is surr ounded by trees may be referred to as a grove. A grove can also consist of a sta nd of sacred trees themselves. Also, some magical groups or sub-groups within co vens are known as "Groves". An indoor or outdoor space that contains one or more shrines or altars and which serves as a quiet haven from the outside world is known as a sanctuary. Plantin g flowers or trees or using potted plants indoors helps increase the feeling of peace and connection with nature. b. Altars The object upon which ritual tools are placed during a ritual. An altar may be a permanent fixture, or set up only when needed for ritual. Some Wiccans have a p

ortable altar instead of or in addition to their permanent and/or temporary alta r. A portable altar can consist of a box or basket containing the necessary tool s. Altars are traditionally made from wood or stone but other materials can be used . Some people try to avoid using any ferrous (magnetic) metals in the constructi on of their altar. Since Wiccans tend to be sensitive to, or have an awareness o f vibrations and energy, and the idea is to do magical work in as "pure" an envi ronment as possible. By avoiding unnecessary electrical or magnetic energy in th e ritual area we are better able to feel and focus on the energies we wish to wo rk with, including that present in crystals and/or wands or athames. c. Circles The working space in which rituals are performed is known as a "Circle". The rit ual itself is also sometimes referred to as a "Circle". Thus you may be invited to attend a "Circle" which will be held within a circular space called a Circle. The Circle (working space) is set apart from the rest of the world using energy. It can also be defined by some physical means such as a rope, a sprinkling of c ornmeal or flower petals, candles, potted plants, or anything else that feels ri ght. If you can set up your Circle in the same place every time you will begin to fee l an accumulation of energy. A space is made sacred and magical by holding Circl es in it repeatedly. d. How do we begin to honor the gods? Traditional Wiccans strive to show honor to their gods and goddesses every day, all day, not merely during ritual. One way this can be done is to set up one or more shrines, groves or sanctuaries where you can visit with the gods and medita te at least once each day. If setting up a permanent meditation spot is not prac tical find some quiet space and time to devote a few moments acknowledging the g ods, re-dedicating yourself to them and thanking them for what you have learned and gained through Wicca. We honor the gods through "walking the walk" not merely "talking the talk" of Wi cca. We strive to set a good example by always remember the Three-Fold Law, by r ecycling (and reminding others to), and being aware and appreciative of all we h ave. Understand that the gods are as individual as humans and that it is not possible to get to know them on a personal level without respecting their individuality. 4. Guided Meditation (or pathworking): A guided meditation can be on an audio tape or read to you. A voice leads you th rough various scenes allowing plenty of room for you to visualize the details of what you are seeing and experience the emotions they invoke. Guided meditation can help in developing or expanding your astral temple and bring you in touch wi th the God and Goddess. Use your favorite guided meditation to start out on an a stral journey, then explore in a different direction. We use in our classes, and highly recommend, "The Way to the Well" by Starhawk as a good guided meditation tape to start with. Many people who were unable to meditate prior to using this tape find they no longer have any difficulties. Homework:

Traditional Wicca - Class 5 Tenets of Faith; Meeting the Gods; Wicca as a Way of Life (Rev. 7/20/01) 1. Tenets of faith: Not ever tradition of Wicca will have the exact same tenets of faith but the sev en set forth here are some of the common ones. This particular set comes from th e, "Blue Star Tradition". For purposes of meditation and reflection try drawing a seven pointed star and write one of the tenets at each point. Place copies of the star in your car, on your bathroom mirror or any place else where it can be a handy reminder. a. Balance: Centering before meditation involves balancing your body, but balance needs to b e carried through our entire lives and everything that we do. We need to achieve balance between caring for ourselves and caring for others; between home, work, school and rest; between time and energies spent in studying the craft and the rest of your responsibilities; between spending money and saving it; between eat ing and exercising; between talking and listening. b. Tolerance: Tolerance can be achieved through understanding. It is easier to tolerate a dist asteful individual, circumstance, or event when we understand WHY he/she/it is t he way it is. Grounding and centering can help. Tolerance does not have to mean turning the other cheek when we are verbally or physically attacked, it means ke eping everything in the correct perspective. One of the chief benefits of tolera nce is that it gives us the time and space to learn much more about people and e verything that goes on around us. c. Trust: We learn to trust others by being trustworthy ourselves. We show our trust in th e gods when we make libations of our best food and drink to them (we are trustin g them to provide for us in the future) We show trust in them when we invite the m to witness and assist in our rituals. We trust that our magic will work. We sh ow trust in others when we come into Circle and share our innermost secrets, hop es and fears. We prove to others that we are worthy of their trust by knowing wh en to keep our mouths shut. d. Reincarnation: Most Wiccans believe in reincarnation in some way. There is never likely to be a consensus on how it works. Some believe that reincarnation happens when our spi rits or souls are reborn in new babies time after time, others believe it we rei ncarnate through our DNA which is passed on through the generations of our famil y. There are many factors to consider, research and on which to meditate. Either way, we have a great influence on future generations. A Wiccan needs always to keep in mind this impact they have on others currently living and those who will come in future generations. e. Harmony:

Harmony between individuals comes with tolerance and trust. We foster a harmonio us atmosphere around us by setting a good example for others with our own calm a nd balanced nature. f. Humility: Remember that no matter how much you know about any topic- there is still more t o learn. In paganism humility does not involve putting the gods or other people above ourselves. It means an awareness that all life is sacred and needs to be a ppreciated for what it is. g. Learning: What witches do that sets them apart from others is that they pay attention. Muc h more carefully and intently than the average person. We learn from everything around us. Learning is a life long process and can take many forms. It is a rare Wiccan who is not reading at least two books at any given time. We learn by obs erving nature and other human beings. We learn by teaching. We learn from our en emies. Whenever an event tests your Tolerance - ask yourself what you can learn from the situation. We learn by listening. We know that each experience is an op portunity to learn and that we can only progress in our spiritual development wh en we stop blaming others for the problems in our lives and instead learn what t o do about them. There is a phrase in the Wiccan Rede, "Speak ye little, listen much". Keep all your senses open and never be afraid to ask questions - there is no such thing as a dumb question! 2. Meeting the Gods: Getting to know the gods and goddess as individuals is essential for progress in an initiatory, mystery path of Wicca. Many people find their views of the gods changing over time. This is natural. If you have not yet seen them as individual s these exercises, and guided meditations can help by giving another perspective . The first step in getting to know the gods is doing some research. Decide on a c ulture which interest's you and read what you can on the gods and goddesses of t hat culture and era. You will need to look for books of mythology for this infor mation. Find a god and a goddess who know and like each other according to the m yths that you have read. When you have found a god and goddess pair which works well together and that you feel drawn to it is time to meet them. If you would l ike to begin by getting to know the Earth and Moon goddesses and the Sun as god see our page on, "Introduction to the gods". Create a safe space either by casting a circle or just finding a quiet place to be by yourself as you do when you meditate. Close your eyes. Center and ground a nd put yourself in your astral temple. When you are settled into your astral temple, you can either close your eyes, or leave them open if you choose. Talk to the god or goddess you wish to meet. Thi s is no different from meeting a human whom you respect and are looking forward to meeting. Introduce yourself and tell the god and goddess a bit about yourself, for exampl e: what you like about Wicca, what kind of research you did to find them; and wh y you are interested in getting to know them. Do not expect to see them clearly, or to hear them speak clearly to you. This may happen right away, at a later da te, or never. Not everyone who communicates with the gods does so in a clearly a udible or visual way. Many people will say they feel or just know the gods are w ith them. This is fairly normal.

Do not ask for any favors the first time you meet them. Keep reminding yourself this is just like developing a relationship with a person. Be respectful. Be a g ood listener, and be sure to thank them for the privilege of getting to talk to them. The more often you take time out to meet with the gods, the faster your pr ogress in the craft will be. 3. How we can live each day magically: Ideally, Wicca isn't something we do -- its a way of life; its a state of mind; a state of being. This feeling doesn't come automatically or immediately, it tak es a lot of dedication and work. However, this "work" should feel welcome and pl easant -- not like a chore. When one finds the right religion (or way of life) t hen it should feel right, it shouldn't feel like putting a square peg in a round hole. a. Self blessings: To connect with the god and goddess of your choice try doing a "Self Blessing" e ach morning. Feel free to modify the Self Blessing whenever you need special hel p. For example, if you have an important test or meeting coming up you might say , "Bless my mind that I may think clearly, and remember well." If you do a Self Blessing every morning you will find yourself beginning to look at things differently, and you will truly feel the presence of the gods through out your day. You can anoint yourself with oil or dew as you do this self blessing: Bless your Bless Bless Bless Bless Bless Bless Bless Bless me Lord and Lady (God and Goddess, or whichever names you prefer) for I am child. my mind that I may know of your truth and wisdom. my voice that I may speak with kindness. my heart that I may feel your love and allow your light to shine forth. my womb (or seed or body) that I may be made aware of all life. my knees that kneel at the sacred altar. my feet that they lead me always on the path of right and reverence. my hands that they be instruments of creation and healing. me with your presence this day Lord and Lady for I am your child.

b. Remember the tenets of faith. Balance - Tolerance - Trust - Reincarnation - Harmony - Humility - Learning Make copies of the Tenets of Faith septegram and place them where you can see th em frequently throughout the day: On your bedside table; in the center of your s teering wheel (harmony and tolerance come in handy when stuck in traffic); on yo ur desk at work. c. Find the magic in the mundane. Think about the elements as you go about your normal everyday business: Feel the element of water as you wash your face in the morning, or as you put a load of laundry in the washing machine. Take a deep breath of Air as you go out to greet the day and watch the birds gliding through the sky. Feel the heat of the Sun shining down on you and the firm Earth beneath your fee t as you walk from your car to your office or school. See "Living Magically" for further information on this topic. d. Some Magical ideas for releasing anger:

o Swim in the Ocean - the soothing waters of Mother Earth's womb wash your troub les and anger away. o Exercise or go for a walk or run. o Take a ritual bath - do some research into aromatherapy and use appropriate oi ls in the bath. o Focus your anger into a spot in the air in front of you, encase it in a bubble and envision it floating away. o Ground it - touch, sit, or lie on the Earth and send your anger down into the fiery core of the Earth where it will be burned away. o Burn a white candle and/or Frankincense incense. e. Healing. o Swim in the Ocean and focus on the healing and nurturing aspects of the Mother . o Take a ritual bath - use oils and/or herbs which promote healing. o Take time for yourself and DON'T feel guilty. o Remember: Healing energies are all around us - in the Earth, the Moon, the Sun , the plants, the rocks - everywhere. When you are feeling weak draw these energ ies into yourself. The Goddess makes these gifts available to all who have shown Her sensitivity and understanding. Use them freely - just don't forget to say " thank you". f. Cooking, Sewing, Carpentry, etc. Whenever you make something for your family or friends you e opportunity to but your energy into the work and empower like. Do not cook, etc. unless you are in a good mood, for can be transmitted to the item you are working on. Ground, elf first if necessary. Then, concentrate on putting love, tc. into the item while you work. g. Food blessings: As a Wiccan, be conscious of where your food comes from. Visualize the source of the food: The gods, the farmers tending the crops and animals, the Earth in whi ch it grows, the Sun's rays warming the soil and turning the leaves green; the W ind carrying pollen and bees for pollination; the Rain. Do not forgot anyone who might have had any part in bringing your food to your table: the truck drivers, clerks, etc. A sample food blessing follows: We are grateful for the seeds that grew the plants, For the cows that gave the milk, for the chickens, that laid the eggs, For the lives of the animals whose bodies will nourish ours, For those who planted and tended, For the Wind, the Sun, the Rain, and the Earth that nourished them, For those who harvested, milked, gathered and slaughtered, For those who carried, prepared and delivered, Thank you all who provided our food today. Blessed Be. The food blessing should be modified according to the type of food you are bless ing. The idea is to acknowledge all the hard work and sacrifice that went into y our meal. Try not to let your food blessings become empty words that you could recite in y our sleep. As you say the blessing (our loud or in your head) envision someone s owing seeds, milking the cow, kneading the bread. Try to picture how these thing s are done now with modern technology on some occasions. Then try to envision ho w they were accomplished hundreds, or even thousands of years ago. If it were no are presented with th the item any way you your negative energy center and calm yours health, protection, e

t for those ancient farmers we wouldn't be here now. You may chose to make a libation to the Gods occasionally or even for each meal. When choosing what to libate remember: You are making a libation to the Gods to thank them for providing your meal and to show them that you trust them to prov ide you with food in the future. Therefor a libation should include the nicest p ieces of each type of food. These should be carefully placed on a plate, not jus t heaped in a bowl as though you were slopping the hogs. (A bowl is fine if used appropriately for soup, etc.) The entire plate can be set outside under a tree or in some bushes, or carefully slide it from the plate onto the ground. Do not just toss the food. Tossing is fine if we are feeding the animals, but remember, this is a libation to the Gods. Liquid libations can be poured directly on the ground. Some people reserve a special place in their yards for leaving libations, or you could leave them in different places until you find one that feels right. h. Ritual Baths: Ritual baths are a wonderful preparation for ritual, but they are also wonderful by themselves. Any time you need to "un-stress", re-charge your batteries, or j ust relax - try a ritual bath, complete with candle, incense, etc. alone or with a friend. i. Meditation: Ideally, meditation should be part of your daily routine. If you can not set asi de at least 15 minutes a day do try to meditate as often as possible, it is the key to magical and spiritual growth. The more often you meditate the more quickl y you will become aquatinted with yourself, the Gods, and the powers of the Univ erse which are available to you. For a change of pace, try saying your daily Sel f Blessing in your astral temple for a lunar cycle. This way you will get a leas t a few minutes meditating done, you will be doing your Self Blessing AND gettin g more familiar with your astral temple. Homework:

Traditional Wicca - Class 6 Correspondences; Symbology; Magical Objects (Rev. 7/20/01) 1. Elemental correspondences Understanding the traditional objects, feelings, creatures and other corresponde nces associated with each of the four Elements is essential to feeling at home i n traditional Wicca. All that surrounds us is made up of one or more of the Elem ents Air, Fire, Water and Earth. Just as we get to know the gods and goddesses a s individuals we also must develop relationships with each of the Elements as in dividuals. We must come to understand every nuance of their characters individua lly and how they interact with each other and with us. Correspondences vary somewhat from one tradition to the next but most are standa

rd throughout traditional Wicca. You will find the same correspondences in astro logy, the tarot and alchemy. The following are some of the correspondences used in the tradition of Blue Moon Wicca. from ns Air Celebrating Life Rites of Passage For All Ages by Tzipora Klein, with additio

Direction: East Color: Yellow Magical Tool: Sword or athame Season: Spring Time of Life: Childhood Time of Day: Dawn Elemental Being: Sylphs Tarot: Swords Fairies Butterflies Feathers Birds Pin Wheels Singing Music Bell Grain Intelligence Innocence Freedom Mental Processes Beginnings Planning Study Psychic Development Gemini Libra Aquarius Fire: Direction: South Color: Red Magical Tool: Wand Season: Summer Time of Life:adolescence Time of Day: Noon Elemental being: Salamanders Tarot: Wands Dragons Volcanoes Fireworks Torches Sun Lightning Candle Star Chili Peppers Will Passion Creativity Purification Movement Initiation Desire The Hearth

Inspiration Healing Work Energy Anger Aires Leo Sagittarius Water: Direction: West Color: Blue Magical Tool: Cup or cauldron Season: Autumn Time of Life: Adulthood Time of Day: Dusk Elemental Being: Undine Tarot: Cups Dolphins Sea Shells Sea Turtle Fish Ice Snow Fountain Watermelon Understanding Compassion Reflection Calm Integration Process Cleansing Nurturing The Womb Regeneration Intuition Empathy Cancer Scorpio Pisces Earth: Direction: North Color: Green Magical Tool: Pentacle Season: Winter Time of Life: Old Age Time of Day: Midnight Elemental Being: Gnome Tarot: Pentacles or Coins Salt Wolf Deer Clay/Pottery Crystals Root Vegetables Wisdom Surety Confidence Stability

Rocks

Silence Application Product Death Rebirth Grounding Material Taurus Virgo Capricorn 2. Exploring the use of symbology in traditional Wicca. (symbology n. 1.The study or interpretation of symbols or symbolism. 2.The use o f symbols.) One of the many important parts of Wicca is understanding the importance of the symbology found in all things. Nothing is merely as it first appears. Looking be yond the surface, beyond the physical and obvious aspects of all becomes second nature in traditional Wicca. To accept an object only for its most obvious purpo se is to miss 99% of what it has to tell you. Much of the work you will do to ad vance in Wicca will involve meditating on the symbolism found in objects and exp eriences. A good way to practice looking for symbology is to pick up an object from your a ltar and examine it. You may have had a specific reason for placing it there, or you may have just been "drawn to it". Either way, try and think and feel everyt hing that the object represents. Consider all the possible uses and connections it makes. Close your eyes and visualize it in different settings. You can do this with each object on your altar, but do only one or two per ritua l. Be sure to write in your journal any important ideas that come to you. If you are not already doing it, begin to explore the symbology of things and ac tions outside of ritual as well. Look for correspondences and representations of the elements as you go about your daily chores, work and play. 3. Magical objects: a. Incense: Incense made at home and charged with the appropriate energy will lend more magi c to any ritual than off-the-shelf incense. The various herbs, oils and resins w hich may be used in making incense have distinct magical and functional properti es. "The Master Book of Herbalism" by Paul Beyerl lists the magical and medicina l purposes of many herbs and "The Complete Book of Incense, Oils & Brews" by Sco tt Cunningham contains recipes for incense, ointments and more. If you do use commercially prepared incense in cone, stick, coil or granular for m at least be aware of the ingredients and magical correspondences behind them. Consider using the same kind of incense each time you meditate. The familiar sme ll will help you achieve trance more quickly. Incense is used to set a mood, car ry messages to the gods, and to cleanse and consecrate magical tools. b. Candles: The color of a candle used for a spell can be chosen in accordance with your fav orite source of color correspondences. Candles may also be inscribed and/or anoi nted with oil appropriate for the spell. You do not need to spend extra money for "magically charged" candles. There is n o reason to believe that someone else can charge your candle for your magic bett er than you can yourself.

c. Amulets, Talismans & Sachets Any magical object is more powerful when made by the person who is intended to b enefit from it. Although it would not necessarily be unethical to make an talism an for a friend or relative you must be sure their intent agrees with your ethic s, since the result - good or bad - will be your responsibility. Concentrate on the intended purpose while working on your magical object then ch arge it with energy. Amulets: Webster's New Universal Unabridged Dictionary: a charm; something worn, often ar ound the neck, as a remedy or protection against evils or mischief. Amulets were common in earlier days. They consisted of stones, metals, or plants, and someti mes of words, characters, or sentences, arranged in a particular order. Complete Book of Witchcraft, by Raymond Buckland: The difference between a talis man and an amulet is that while a talisman is human-made, an amulet is natural. One that is considered very much a Witch's amulet is a stone with a natural hole through it...obviously tying-in with fertility...So you cannot make an amulet; you can only adopt one. If you take an amulet and then engrave and consecrate it ...then it becomes a talisman (or, if you prefer, a "talismanic amulet"). Talismans: Webster's New Universal Unabridged Dictionary: a magic figure, a horoscope. 1. s omething, as a ring or stone, bearing engraved figures or symbols supposed to br ing good luck, keep away evil, etc. 2. anything supposed to have magic power; a charm. Complete Book of Witchcraft, by Raymond Buckland: A talisman is a man-made objec t endowed with magical powers, especially for averting evil from, or bringing go od luck to its owner. A talisman made by one person for another can never be as strong as a personally made one. A talisman can be of virtually any material - p aper, silver, copper, lead, stone... The most common form a talisman takes is a metal disc worn on a chain as a pendant. On one side of the disc you place the p ersonalization, and on the other side the objective. Sachets: A sachet is a small bag, usually containing one or objects intended collectively for a magical purpose. The bag can be plain or decorated and is preferably hand made by the person intended to benefit from its use. Sachets can be worn, hung i n your car, placed on windowsills (see the House Blessing Ritual in Tzipora's bo ok: Celebrating Life), or placed anywhere their magic is needed. See Handout. Homework: Pick one object from your altar (or, if you do not yet have an altar, from your favorite knick-knack shelf) and look for and write down all of the symbology for it you can find. Include at least these categories: practical physical uses; pr actical mental uses; impractical physical uses; what the item might represent; h ow it may be viewed in other cultures. After you have thought of all the possibl e answers, close your eyes and spend some time meditating on the object. You wil l find even more answers coming to you. Write these down. For further study practice this exercise with each item on your altar. It is pre ferable to spend several days or longer on each item. You will want to repeat al l the items several times per year. You might pick a couple to work with at each Full Moon being sure to cover all of the items within one turn of the wheel.

Traditional Wicca - Class 7 Divination; Wheel of the Year; Sabbats; Esbats (Rev. 7/26/03) 1. Divination: Divination - "The art of foretelling future events or discovering hidden or obsc ure things." Divination was important to the ancient pagans. They needed to use all means within their power to foretell how much food to plant or gather, how m uch to store for the winter, a safe location for living during the winter, where animals for food could most easily be found, etc. Signs in nature would have be en the earliest divinatory tools. Scrying in fire or smoke, possibly while using mind altering drugs was probably the next form of divination to come into use. Modern pagans have many divinatory tools at their disposal. Some Wiccans use a v ariety of methods while specializing in one particular method. Divination is use d to determine if, when and what type of magic to use, as well as to explore pos sible solutions to any problems or questions. Try as many as you can to see whic h works best for you. It can be helpful to burn the same type of incense each ti me you do a particular type of divination. Your sense of smell is a powerful tri gger which can make it easier to slip into the proper state of consciousness. a. Tarot: Earliest known cards date from 1392 but they existed before then because they we re forbidden in Florence, Ital in 1376; considered dangerous and heretical by th e established Church, were repeatedly banned, condemned and even publicly burned . The earliest, nearly full deck which has survived is the Visconti Deck painted b y Italian artist Bonifacio Bembo in the beginning of the 15th century. They were commissioned by the Duke of Milan. For suggestions on learning the tarot see our "How to learn the tarot" pages b. Runes, Saxon Wands, Witta Wands. Made of wood, stone, glass or ceramic materials, these divinatory tools are stur dier than Tarot cards and require more study and practice to use accurately. Whi le the Tarot "speaks" to us through its pictures, the runes and divinatory wands have more cryptic marks which must be memorized and/or looked up in a reference guide. Here are some links about the runes: http://www.kami.demon.co.uk/gesitha s/runes/index.html Here is a history of Runes: http://www.tarahill.com/runes/run ehist.html c. Scrying: Descry: to observe from a distance To scry, look into your chosen object and relax. You may want to try changing th

e focus of your eyes so that you are looking beyond rather than at the object. O pen your mind to receive whatever images or messages are there for you. Dark bowl filled with water-a few drops of oil can be added Bowl of water with a few drops of ink added Candle flame, smoke or other fire Black mirror Crystal ball Tea leaf reading (Tasseography) Clouds d. Signs in nature: How to read signs in nature is one of the things that were regularly handed down through the generations in earlier times. Because the signs may be different in each location it is imperative to learn these signs from a local person who has lived in the area for a long time - ideally a person who's family has lived in the area for generations. If you are interested in learning to read the signs of nature and can not find a local mentor than start a nature-sign journal where y ou keep track of every change and sign you see, carefully noting such things as time of day, time of year, weather, temperature, etc. It can take years before y ou see a pattern emerge - which is why, ideally, we learn this form of divinatio n from others. Cries and behavior of animals Color of caterpillars Thickness of an animal's fur Clouds Movement of leaves e. Oracular work. The most famous example of Oracles were found in Delphi, Greece. The word "Oracl e" is used to describe both the message received and the messenger - in this cas e the Priestesses (or Pythia) or sat in the Temple at Delphi and received messag es from the Goddess which they delivered, in cryptic form, to the Kings and othe r nobles who came from far and wide to hear them. Oracular work requires special training and can not be performed alone. The Orac le (the person performing the work) goes into a deep trance and allows the god o r goddess to take over their body and speak through them. Only a very close frie nd or relative can be trusted to be on hand to protect the Oracle and receive th e message. This should not be attempted by untrained persons. f. Other Some other popular forms of divination are: Cheiromancy (Palm reading); Pendulum ; Numerology; Astrology, I-Ching. For a more extensive list of divination method s click here. 2. Origin of the neo-pagan wheel of the year: Wiccans celebrate eight "Sabbats" or holidays per year. These include the Solsti ces and Equinoxes, and four other celebrations spaced between the first four to round out the year. Gardner created this system to give Wiccans set days when th ey could celebrate and know that others following the same path would be celebra ting in approximately the same way at the same time. This calendar has been an endless source of confusion for the beginning Wiccan s tudent. If you read several books on how to celebrate the Sabbats a lot of seemi

ng "contradictions" seem to appear. What these books fail to point out is that f ew, if any, early pagan communities would have celebrated all eight of these Sab bats. Each village would have had its own celebrations which tied into events wh ich were important to its inhabitants. The celebrations generally were centered around planting, harvesting and hunting events. Depending on the focus of the vi llage they may also center on fishing, birth of domestic herd animals, or other events specific to that community. Thus, you will find variations in the neo-pag an calendar which arise from personal tastes or traditions of the book's author. Each pantheon which can be followed will have its own set of Sabbat celebrations . If you decide to follow a single pantheon deciding who to celebrate your Sabba ts will be less confusing. If you wish to work with a variety of pantheons it wi ll make more sense to you if you match the Sabbat celebration to the god and god dess which you are working with at the time. For example, while you could celebr ate the Summer Solstice as a hay harvest festival as is done in Wales, this woul dn't make much while working with gods and goddesses of the Egyptian pantheon. For the purpose of Sabbat and Esbat celebrations the Solar/Lunar cycles are more natural to follow than the "Gregorian" calendar we use in every day life for ma king appointments, marking birthdays, etc. One cycle of the Earth around the is a pagan (Solar) "year". One cycle of the Mo on around the Earth is a pagan "month" (Lunar month). These ways of measuring ti me worked fine for thousands of years - until man developed the need for more pr ecision and timing for meetings, etc. There are 12 Lunar months in a Solar year. The concept of a "Blue Moon" (or the 13th Full Moon in a Gregorian calendar yea r) does not occur if the pagan Wheel of the (Solar) Year is being followed. 3. The Sabbats: The eight Sabbats celebrated by Wiccans are based on ancient pagan celebrations of the seasonal and celestial events. Originally cultures celebrated according t o local needs, climate and natural occurances It is not likely that any, single old culture had so many as eight celebrations per year, but Gerald Gardner chose eight occasions which were representative of the old celebrations and could be spaced evening around the Wiccan Wheel of the Year. Some traditions recognize the Sabbats as two groups, The Lesser Sabbats (the Sol stices and Equinoxes) and the Greater Sabbats (the ones inbetween the Solstices and Equinoxes). Each tradition may celebrate its Sabbats differently from other traditions, but the celebrations within a tradition of Wicca will have some poin ts which remain the same year after year. Samhain - October 31: Samhain is considered to mark the New Year in most, but not necessary all Wiccan traditions. It marks the end of the growing time and the beginning of the winte r. Originally there would have been a significant event to mark the time for cel ebration rather than an calendar. The first killing frost, appearance or disappe arance of a particular bird or animal could be signs of the end of one season an d the beginning of the next. It is the time when deer go into rut. It has also b een considered a turning point, actually between the two years, but belonging to neither. We say that the, Veil between the worlds is the thinnest at Samhain, allowing spir its to slip from this world to the next and vice versa. Wiccans take time at Sam hain to remember those who have passed on to the other world. Samhain marked the end of the grazing season when the flocks and herds were slau ghtered except for those animals required for breeding. Slaughter is more practi

cal after the first killing frost since it becomes easier to preserve the meat. Yule - Approximately December 20 - Winter Solstice: Yule comes from the Norse word Iul meaning wheel. It marks the death and rebirth of the Sun God. In some traditions Yule marks the vanquishing of the Holly King , God of the Waning Year, by the Oak King, God of the Waxing Year. Alternatively , it is the death of the old God (an sunset) and the birth of the new, young God on the morning of the Solstice. Yule is marked by decorating with Spring like i mages - such as flowers and fruit on a Yule tree - to ward off the dark and gloo m of the winter and remind us that Spring will come again. Imbolc - February 2: The time of first sign of thawing of streams or other very early signs that wint er is waning. It marked the beginning of the lactation of pregnant ewes. The wor d Imbolg means in the belly , and is celebrated in the quickening of the year when li fe is first stirring in the belly of Mother Earth. It also marked the first thaw ing of streams. The goddess Brigit (in Ireland), who is important to hearth and smith fires and poetry, is important at this festival. Ostara - Approximately March 20: Spring or Vernal Equinox. Time of birth of animals and some gods. Day and night are equal, but day is overtaking night and the Spring Equinox marks the time for sprouting of vegetation and of sowing crops. Offerings of colored eggs were mad e to the Goddess Eostre, Anglo-Saxon Goddess of Spring and of the East. This is the time for blessing seeds. Beltain - May Day - May 1: Beltain (also spelled Beltane and Beltaine) is a fertility celebration. It is th e time for dancing the May Pole (a phallic symbol). The more even the ribbons ar e wound around the pole, the more evenly the crops will grow. Beltain is the beg inning of growing season in many areas. Beltain incorporates the Celtic word for fire, and is probably connected with the god name, Belenus. It marked the seaso n when the cattle could be driven to open grazing. Beltain was celebrated with the lighting of bonfires (bel fires), frequently in pairs, which the cattle were driven between to protect them from disease and ins ure their fertility. Litha - Approximately June 20: The Summer Solstice is a celebration of the longest day of the year Litha is a d ay to honor the Sun-God while he is at his highest and brightest. This is reflec ted in the theme of the Oak King and Holly King. At Midsummer the Oak King is de feated by the Holly King-God of the Waning year. Litha is the time for celebrating the earliest harvests including early fruits a nd vegetables (such as English peas and strawberries) and hay. Lammas - August 2: Lammas is the time of the grain harvest. The actual date of the harvest will nec essarily vary from one region to another. Most often in Wicca we celebrate a sym bolic harvest of the bounty which we find in our lives. The story of John Barley corn is told at this time and a loaf of bread in his image can be baked and eate n and/or offered to the gods. Lammas is a time of sacrifice and giving thanks to the gods.

Mabon - Approximately September 20: Autumnal Equinox. The theme of the Autumn Equinox is that of rest after labor. A t this time the bulk of the harvest has been completed. A large feast in thanksg iving for abundance is appropriate at this time. 4. Esbats: Esbats are rituals usually held at the time of a Full Moon but may also be held during other phases of the Moon. They are less elaborate than Sabbats and tend t o be more of a time for meditation and/or working magic. The focus of the work d one at an Esbat will vary depending on the needs/desires of the Coven and the ph ase of the Moon. a. Dark of the Moon: This is the date indicated on most calendars as the "New Moon", but in Wicca the New Moon and Dark Moon are recognized as having different engeries. The Dark Mo on is the time when the Moon stops waning and begins waxing so the energy is in a state of flux. This is the time for quiet and looking inward. We do not normal ly work magic at this time but may do healings. The Dark of the Moon is also a g ood time for scrying and other methods of divination. b. New Moon: The time of the New Moon (the first two or three days following the Dark Moon when the crescent becomes visible) is a good time for celebrating new beginings or doing magic which involves growth (starting a diet, beginning a new course of study, etc.). c. Waxing Moon: As the Moon grows the energies of growth grow with Her. The day of the Full Moon and the day or two just before the calendar day of the Full Moon are good times for doing Magic for bringing something to you (a new job, prosperity, good luck , etc.). d. Full Moon: The Full Moon is the best time for consecrating tools, charging jewelry, working magic to bring something to you, raising energy, and Initiations. e. Waning Moon: The time of the Moon's waning (growing smaller) is best for doing magic for remo ving something from your life (bad habits, stress, etc.) Homework:

TRADITIONAL WICCA - CLASS 8 Altar Tools; Steps of Ritual; Raising and Grounding Energy; Chants

(Rev. 7/20/01) To ensure the feeling of connection is achieved, the purpose of the ritual and t he format of the ritual should be very clear and easy to follow for all particip ants. Care should be taken to be sure you will not be disturbed will doing the r itual, for example: turn off the ringer on your phone, hang a "Do Not Disturb" s ign, pen up unruly pets, arrange for a sitter for children who are present but w ill not be attending the ritual. If the ritual includes reading from a book or other printed matter be sure to ha ve sufficient candle light and consider using larger than normal type when print ing materials for use in low light. Ideally the majority of words said, sung or chanted in ritual should be memorized to avoid distraction and achieve the great est results. 1. The altar: The altar itself can be round, square, rectangular or even triangular. The altar can be a table, a chair, a tree stump, a bookshelf, the top of a box or trunk ( in which you store your tools while they are not in use), or the Earth herself. An altar cloth (if used) should be of a non-flammable material and not so valuab le that you will be upset if wax or wine is spilled on it. Avoid loud patterns w hich will detract from the beauty of the tools placed on it. If you do have a pr etty silk scarf or embroidered cloth that you would like to use, but not ruin, h ave a piece of glass (preferably safety glass) cut to fit your altar top or you will be sure to ruin the cloth with candle wax or burning incense. 2. Altar tools, etc.: The tools you use in ritual can be old or new, purchased, found, or made by you. If new, especially if you make it yourself, the tool should only need consecrat ing and charging before use. If the tool is old and/or used, and you are not sur e of its origin, cleansing before consecrating and charging is important. If you can not make a tool from scratch consider personalizing it in some way. Many practitioners of magic avoid using any ferrous (that which a magnet will at tach to) metals on the altar except for the athame and sword. Because energy is considered to be something akin to an electrical force, and electrical forces ca n be affected by ferrous metals we try to use bronze, copper, pewter, gold, silv er, ceramic, wood or glass for altar tools. Some even go so far as to be sure th ere are no ferrous nails or screws in any table they use for an altar. The powers of Air, Fire, Water and Earth are used when cleansing, consecrating a nd charging your tools and other magical objects, so knowledge of the elemental correspondences is essential. Athames, swords, staves and wands are usually considered male tools, while chali ces and cauldrons are usually considered female tools. The shape of each tool is a clue. Of course a person of either gender may use any of these tools and bala nced energy is best achieved when a solitary or group consisting of people of al l one gender uses at least some tools and/or symbols of the opposite gender. Remember: Many people consider their magical tools to be intensely personal obje cts-so never touch anyone else's magical tools without asking permission first. The same goes for magical jewelry. Since the purpose of an object or piece of je welry may not be obvious it is best to err on the side of caution and ALWAYS ask permission before touching anything which belongs to anyone. a. Athames and Swords: Usually not used for cutting any actual objects, but some people use their atham

e for food preparation or inscribing candles with the belief that the athame the n lends its magic to the task at hand. Athames or swords are used for directing energy and may be used for casting the circle, invoking and banishing the elemen ts, and for "cutting" people in and out of the circle. The sword is also traditi onally used for "parting the veil" at Samhain. Research by the Farrar's shows th at a sword or athame is appropriately used for cutting a wedding (or handfasting ) cake even if it is never used for cutting any thing else tangible. b. Staff: A staff is a large version of the wand. It is typically the same height as its o wner. Before choosing a tree from which to make a staff carefully research the m agical properties of various types of wood and the methods for ritually cutting the tree. Standard length for a staff equals that of its user's height. A staff can be used for casting a circle, directing energy, and challenging thos e entering the circle. c. Wand: The wand may be used for casting the circle, invoking the elements and for sendi ng energy. Wands may be made of wood, copper, crystal, or combinations of these. Do not choose a wand on looks alone-research the magical properties of each mat erial before including it in your wand. Standard length of a wand is found by me asuring from your elbow to the tip of your middle finger. d: Chalice and cauldron: The chalice and cauldron are both representative oblet, bowl, small cauldron or shell may be used additional goblet or chalice for holding wine or l. The chalice is used during the Symbolic Great libation. e. Pentacle: The pentacle may be made from wood, clay, glass, copper, or other natural materi als and is etched or otherwise decorated with a pentagram. A copper pentacle or disk is sometimes used to reflect Moonlight onto the Priestess during a "Drawing Down" of the moon. f. Broom: While it is usually o.k. to buy used altar tools, we do not recommend buying use d brooms even though you will find some fascinating ones in antique and thrift s hops. A broom tends to collect dirt, both physical and otherworldly and you do n ot need the burden of dealing with someone else's ickiness. The traditional mate rials for a magical broom are willow and ash, but any natural materials will do. The broom is used for clearing the circle of all negativity and mundane thoughts . g. Censer: A Censer is usually a ceramic or metal vessel for holding sand and a block of sp ecial charcoal for burning granular incense on. This type of censer is also good for cone incense. Be sure to use sand in the censor and a heat-proof coaster un der it to prevent burns. If the incense will be carried around the circle be sure the censor is easy to h andle. If stick incense is used it can be removed from its holder for purposes o f censing. of the womb of the Goddess. A g on the altar to hold water. An juice is usually present as wel Rite and for sharing the liquid

h. Cakes: The food shared during the ritual should be a wholesome example of the bounty of the Earth - a gift from the gods to us. Making the cakes from scratch is ideal. If this is not possible buy some crackers, cookies or bread with as many pure i ngredients as possible or use slices of fresh fruit. Have a libation dish on the altar for setting aside portions of the cakes to give to the gods when the ritu al has ended. This can be done by placing the offering under a tree, burying it or placing it in a stream or the sea. i. Wine: The traditional liquid libation used in a Wiccan ritual is wine or ale but many people find it more appropriate to substitute juice or other non-alcoholic bever ages. The Chalice used by the High Priestess may be passed around the Circle or, if there is concern about passing germs around each person should bring his or her own cup or one should be provided for each person. A libation bowl or cup fo r an offering of wine to the gods should also be available. Do not mix the offer ings of wine and cakes together! Elemental representations and tools associated with each element to be placed on the altar: Air: Censer with incense; athame Fire: Red candle; wand Water: Dish, cup or cauldron of water; chalice of wine or juice Earth: Dish of salt; pentacle Symbols of the Goddess: Candle (white, silver, or female shape) and a representa tion of a goddess in the form of a statue, shell, or other feminine object. Symbols of the God: Candle (white, gold, or male shape) and a representation of a god in the form of a statue, antler, or other masculine object. Other items which are also on the altar: Bell; candle snuffer; small candle for lighting other candles; pantacle (cake plate); libation dish(es); Book of Shadow s; Optional: additional candles; flowers; other items for specific rituals. To be placed near the altar: Broom; staff; sword 3. Steps of Ritual Before each step of a ritual pause and connect in your mind with those who have done this exact step before back to the beginning of our Craft. Connect with you rself and the times you have done this step before. If it is the first time you have done it - tell yourself you will remember this moment and connect with it i n the future. All movement around the Circle should be deosil except for taking up the Circle or work for removing negativity. Some people say goodbye to the el ements widdershins as well. How you do each step is up to you - but all steps sh ould be included in one way or another. Try rearranging some of the steps of rit ual until they feel right to you. a. Ritual Bath and/or Anointing Most people prepare for a ritual by cleansing themselves both physically and psy chically. This can be an actual bath or a hand bath to cleanse away mundane thoughts and w orries and prepare mentally for ritual. You can bless the water with the four el

ements and/or add magical to the bath. Brushing your teeth before ritual is anot her way of making a distinction between the sacred acts you are about to perform and the rest of your day. Going into circle with a clean body and clean robe is also a way of showing resp ect to the gods and the others in the circle. However: if you will be attending a ritual where all participants are expected to use the same ritual bath water ( this is rare except within a coven) you are expected to take a bath or shower at home first - the ritual bath is NOT for physical cleansing. Before entering the Circle, or when you first arrive you can anoint yourself wit h oil or some other special preparation (the Priest or Priestess will anoint eve ryone in a group Circle). The anointing is usually done by dipping a finger in t he oil and drawing a Pentagram on the forehead (third eye) or over the heart. Re member: essential oils are highly concentrated and she be diluted with a vegetab le oil before using or they can burn or cause allergic reactions. Wiccans who like to blend Native American customs into their rituals will freque ntly use "smudging" as part of the pre-Circle cleansing. This is done with the s moke from a burning bundle of sage and/or sweetgrass. The smoke is wafted over e ach person using a fan or feathers. b. Blessing of Water and Salt: Water is cleansed by removing negativity - and blessed with positive thoughts. T ry for three of each which relate to aspects of Water and the West. Dip your fin ger or athame into the water and physically cast a few drops of water out three times while saying something like, "I cast out all confusion, fear, and negativi ty", and the, while holding your finger or athame in the dish of water say, "May this water be blessed with love, nurturing, and understanding". Salt is already pure so does not need cleansing. We ask the Salt to lend its ene rgy and purity in blessing and consecrating our Circle. Three pinches of Salt are added to the Water. This can be done with your fingers or with the tip of your athame. Stir deosil while visualizing the elements of W ater and Earth coming together and forming a purified mixture which is represent ative of the salt water in our tears, in the womb and in the ocean. c. Asperging. Bless and consecrate the Circle with the water and salt mixture. Hold vessel of water in one hand while you walk deosil around the Circle sprinkling as you go w ith the other hand or with a bunch of herbs. The Circle can be blessed with Wate r and Earth (salt) separately if desired. Some Wiccans like to asperge the peopl e in the Circle as well as the Circle itself. d. Sweeping: Sweeping is done by the Handmaiden if there is one - the Priestess if there is n ot, or anyone doing a solitary ritual. Connect with those who have swept before. Go around the circle three times. While the circle is being swept everyone in t he Circle should lend their energies to assist with sweeping the circle clean of all negativity. Go around the circle either once or three times. Be sure to sto re your broom with the bristles up - so that the magic doesn't fall out. e. Censing: Do not just grab any old stick of incense for your Circle. Know what is in it, a nd know the magical significance of each ingredient. Beyrl's "Master Book of Her balism", and Cunningham's, "Incense, Oils and Brews" are good sources for incens e recipes and correspondences.

Bless and consecrate the Circle with incense which represents air and fire. The Circle can be blessed with Air and Fire separately if desired. Again, the people within the Circle may be censed as well. Incense is also considered to be an offering to the gods and/or a means for carr ying messages to the gods. f. Casting of the circle: In some traditions Casting is done with the wand, in others it is done with the athame. Research and decide which is right for you. Lacking either you can use o ne or two fingers. When to do the Casting also varies from tradition to traditio n. Whenever directing energy for any purpose be sure to draw the energy from the Earth, the Moon, Sun, etc., rather than depleting your own energy. The Circle is usually cast by walking around it three times while visualizing an increasing amount of protection. Some visualize the Circle more as a sphere. Th is can be particularly helpful if you are conducting the Circle in an area you a re not completely familiar with or comfortable with. A circle can be cast by wal king around just once if enough energy is put into it. This is frequently the ch oice for especially large circles or when the circle is being cast by someone wh o is physically challenged. Some Wiccans consider the circle "cast" through the process of calling the quart ers or other actions and do not do a separate circling casting with the wand or athame. g. Calling the Quarters: Invite the spirits of each direction and/or element into the Circle. Again, this varies with tradition - some start with the North, others with the East. Really feel the characteristics of each element as you invite them in. Some traditions use a short guided meditation to help the entire group visualize and feel each element which is invited into the Circle. Each quarter can be acknowledged by tracing a pentagram in the air, bowing, blow ing a kiss or anything else which feels appropriate. Some traditions call or "se t" Watchtowers at the quarters which are occupied by the elementals. h. Calling the God and Goddess: Some people adopt a God and Goddess pair which they work with exclusively. Other s invite a different God and Goddess for each ritual or each type of ritual depe nding on its purpose. Ideally you should research the God and Goddess you intend to invite and know their characteristics. If you are not sure who to call by na me at first just say "God and Goddess" or "Lord and Lady". It is customary to li ght a candle and/or ring a bell as each is invited into your Circle. i. Statement of Intent: State the purpose of your ritual. (Full Moon, New Moon, Samhain, for Healing, fo r a Handfasting, etc.) j. The heart of the ritual: This is where you work magic, or do healings, consecrations, etc. k. Sharing:

This is a time for just talking and sharing stories and events. Talk is usually confined to matters of a spiritual or psychic nature though each group can set i ts own guidelines. This part is not necessary, but can help bring a group closer together. l. Wine and cakes (or cakes and ale): This sharing of wine and cakes is also known as the "Symbolic Great Rite". The P riest and Priestess use the Chalice and Athame to represent the union of the God and Goddess, man and woman, etc. This is also a way of grounding energy raised during the ritual. There is usually a toast done to the gods so do not drink all of your beverage immediately. Wine is the standard beverage used in the Chalice but juice, water or even milk may be substituted. Be sure to return a little of your wine and a piece of your cake (libations) to the Earth by placing it under a tree or burying it if possible. If your living circumstances do not permit th is then visualize doing it. As with much in the craft - it is the thought that c ounts. j. Closing the Circle: Thank the God and Goddess and the spirits of the elements and say goodbye to the m. Then take up the circle and/or visualize it sinking back into the Earth. If y ou have candles lit around the perimeter of your circle you can extinguish these as you send the circle back into the Earth. The Circle is usually ended with th e words, "Merry Meet, Merry Part, and Merry Meet Again!" followed by lots of hug ging. If you are not comfortable with hugging just say, "I'm not used to hugging yet," or something to that effect. Everyone will (or should) understand. Not al l of us go into the Craft as huggers, but we usually end up that way. 4. Ritual without tools Using ritual tools helps us focus on what we are trying to accomplish. Tools are fun to collect and nice to look at but they are not essential elements for doin g ritual. The only essential tool for ritual is your mind. a. Astral ritual: An entire ritual can be done in your astral temple. Use the "Steps of Ritual" ha ndout, or any ritual you wish. Close your eyes, relax, and go to a quiet, safe p lace. Once there you can proceed to set up an altar as simply or elaborately as you choose. As with any ritual take steps to ensure you will not be interrupted (i.e. unplug phone, wait until kids are asleep, etc.) b. Meditation ritual: Light one candle, or choose one sacred object to focus on. Sit and clear your mi nd. Center and ground. Focus on the Air and some of its qualities. Focus on Fire (the candle, the warmth of the Sun, the warmth of a pet or your own body). Focu s on water (the sound of rain, an aquarium of fish, how the ocean looked and fel t and smelled the last time you saw it). Focus on Earth (the solid feel of the E arth or floor beneath you, any metals or stones you are wearing). When you have acknowledged the elements invite the God and/or Goddess as you know them to be w ith you while you meditate. When you are finished thank the God and Goddess and the elements for their presence during your ritual. c. Everyday rituals: Let any task become a ritual. While you work at your job or hobby, while you cle an your home or your car, while you are gardening or working out, while you are taking a walk: think about the elements-Air, Fire, Water and Earth and the ways

in which they make themselves known as you go about these tasks. It is this ackn owledgement and appreciation of the sacred in the everyday things we do that ind icates the shift in consciousness necessary for us to understand all of the myst eries of life. "Finding the sacred in the everyday" is discussed further in -"Wi cca as a way of life (living magically). " 5. Raising and grounding energy: We all have energy within our bodies which we are constantly using and replenish ing. As long as we lead fairly healthy lives and keep a positive outlook we are keeping our energy batteries charged. But what if we need more energy than that which we have stored in our bodies? Where do we get extra energy? What if we fin d our energy depleted below normal levels either gradually or suddenly? Concentr ation, chanting, drumming, dancing, etc. are all ways to raise energy. From where do we raise the energy? In Wicca we believe the energy is found in na ture: in the elementals in the Earth, Moon, Sun and within the gods and goddesse s. We also believe that it is essential to develop a good relationship with the gods, the elementals and nature in order to learn how this energy works. Failure to ground excess energy can lead to disorientation or a headache which c an be severe (We have seen it happen). Squat or kneel and place palms flat on th e ground or floor and allow the energy to drain down into the Earth. Some group exercises include: sticky hands; passing objects; passing energy; cha nting. 6. Chants Raising energy: "Isis, Astarte, Diana, Hecate, Demeter, Kali . . . Inana" (Try picturing these goddesses and feeling how the energy varies with each one a s you sing the chant) Isis: Egyptian. Daughter of Earth god Geb and sky goddess Nut. Isis married her brother, the fertility god Osiris. Astarte: Canaanite version of Ishtar; fertility goddess. Also Greek form of the name Ashtart. Rameses II had a temple to her and she and Isis were said to be fi rm friends. Diana: Roman equivalent of the Greek Moon and Nature goddess Artemis. Under Chri stianity, she became the goddess of underground witches, whom the Church condemn ed for believing they rode at night "with Diana, the goddess of pagans". Doreen Valienete suggests that one reason why the name Diana appealed to pagans was tha t dianna and diona were Celtic words meaning 'divine, brilliant'. In still-survi ving Tuscany witch legend, Diana is the original supreme goddess and mother of A radia by Lucifer. Hecate: Greek. A Moon goddess, an Underworld goddess and a goddess of magic. Sai d to be a protector of flocks and sailors. Demeter: Greek goddess of the fruitful Earth, especially of barley. Mother of Pe rsephone. Kali: Hindu, Tibetan, Nepalese. A terrible but necessary destroyer, particularly of demons, but also a powerful creative force. A spiritual figure for freedom a nd independence. Inanna: Sumerian Queen of Heaven, mother goddess of love, grain, date-palm, orac ular, battle, weaving and wine. Planting, growing or harvesting: "Horned One, Lover, Son, leaper in the corn Deep in the Mother die and be reborn."

Full Moon: "Full Moon shining bright, midnight on the water Oh, Aradia, Diana's silver daughter." Miscellaneous: "Air I am. Fire I am. Water, Earth and Spirit I am." "We all come from the Goddess, and to Her we shall return Like a drop of rain . . . flowing to the ocean." "Earth my body, Water my blood, Air my breath and Fire my spirit." Homework: Take an inventory of your altar tools. Do you have everything you need? Where di d you get each item? Think about the elemental associations of each of your tool s and/or whether it is associated with a god or goddess. Read "The Witches Bible " by Janet and Stewart Farrar for examples of traditional Wiccan rituals.

Traditional Wicca - Class 9 Magic; Rites of Passage; Paths of Power (Rev. 7/20/01) 1. Magic "Those who would practice magic must be scrupulously honest in their personal li ves. In one sense, magic works on the principle that 'it is so because I say it is so.' For words to take on such force, you must be deeply and completely convi nced that it is identified with truth as you know it. To a person who practices honesty and keeps commitments, 'As I will, so mote it be' is not just a pretty p hrase; it is a statement of fact. - Starhawk, The Spiral Dance The knowledge of how to do magic is a gift revealed to us by the gods when we ta ke the trouble to get to know them and honor them. Doing magic is much more than following a "spell" recipe in a book. Spell books do exist, but only to provide examples and suggestions. Traditionally trained Wiccans do not depend on spell books for their magic. Teachers of traditional Wicca are very careful of choosing to whom they teach ma gic. The teacher is responsible for what happens to the knowledge they provide s o they must be absolutely sure of the intentions and ethics of the student. For this reason you will not find traditional Wiccans talking freely to strangers ab out how to do magic nor do they give out "spells". Traditional Wicca teachers gu ide qualified students through the process of designing their own spells when th e time is right. Please read this page on "Spells" before going further. We offer here some basic guidelines but caution anyone interested in magic to fi rst develop their relationships with the gods, elements and a good teacher befor e proceeding. a. Definitions of Magic:

The art and science of focusing your will and emotions and the powers and forces of the Universe to effect change both in the world around you and the world wit hin you. b. When we do magic: We do magic when what we want to accomplish can not be accomplished by other mea ns. If possible, work magic with the appropriate phase of the Moon as discussed in L esson 4. In an emergency-know that your heightened emotions and energy will make up the difference if the phase of the Moon is not quite right for the work you need to do. c. Raising energy: We all have energy within our bodies which we are constantly using and replenish ing. As long as we lead fairly healthy lives and keep a positive outlook we are keeping our energy batteries charged. But what if we need more energy than that which we have stored in our bodies? Where do we get extra energy? What if we fin d our energy depleted below normal levels either gradually or suddenly? Concentr ation, chanting, drumming, dancing, etc. are all ways to raise energy. From where do we raise the energy? In Wicca we believe the energy is found in na ture: in the elementals in the Earth, Moon, Sun and within the gods and goddesse s. We also believe that it is essential to develop a good relationship with the gods, the elementals and nature in order to learn how this energy works. d. Energy passing exercises: Some group exericses include: sticky hands; passing objects; passing energy; cha nting. e. Grounding energy: Failure to ground excess energy can lead to disorientation or a headache which c an be severe (We have seen it happen). Squat or kneel and place palms flat on th e ground or floor and allow the energy to drain down into the Earth. f. Ethics and magic: "An it harm none do what thou will". In Wicca we use magic only to heal and help, never to manipulate or harm. A good way to determine if your plan is ok is to list pros and cons on a sheet o f paper. It is also recommended that you do some type of divination to determine the outcome of your magic. All angles and outcomes must be considered. 2. Five Rules of Ethical Spell-Working (from Stewart Farrar) Never work to harm anyone. Never work to manipulate anyone against his or her own will or natural developme nt. Never assume you know all the factors involved in the situation or person you ar e working on. Spells and How They Work - by Janet &

Never work for your own gain at someone else's expense. Word your spell precisely and carefully, to leave no loopholes which may result in your inadvertently breaking Rules 1 to 4. 3. Creating Spells Formulate: Decide through careful thought, divination, and/or group discussion: a. b. c. d. e. Does What What Is a Will this spell need to be done? is the best type of spell for this situation? materials if any are needed? chant or rhyme appropriate? it cause harm?

Prepare your working space: a. Cast complete circle including sweeping, calling Elements, etc.; or b. Center, ground, cast circle around yourself mentally Ask for assistance of the God, the Goddess and the Elements Raise energy: a. By chanting, b. Dancing, or c. Whatever else works. Send the energy. Ground leftover energy. Thank the God, the Goddess and the Elements. Close the circle. 4. Rites of passage: a. What constitutes a rite of passage: "A rite of passage enables us to integrate the art of noticing into each day's e xperience. . . All moments of your individual experience may be perceived as mom ents of growth and initiation. Any moment you choose may be marked with a rite o f passage." (From Celebrating Life - Rites of Passage for All Ages by Tizpora Kl ein). b. How we can celebrate rites of passage: Rites of passage can be commemorated alone or with friends. The ritual can be si mple with few props, or as elaborate as you choose. The following is a list of a few of the events which can be considered rites of passage: Conception Birth Dedication to the Gods Initiation Menopause Becoming Grandparents Death Retirement Miscarriage Wiccaning First Solid Food First House or Apartment First Steps First Day of School Abortion Puberty Driver's or Pilot's License Handfasting (marriage) Graduation First Union First Visit to a new Country

First Job Betrothal (engagement) 5. Paths of Power There are so many things to learn and skills to develop in the Craft. We find it easier to concentrate on different skills at appropriate times on the Wheel of the Year. This does not mean you can not practice divination in the summer, or r aise herbs in the winter (especially here in South Florida) The Paths of Power g ive you a defined space of time in which to concentrate (and perhaps make a vow) to improve yourself in a particular area. Meditation and Trance (between Samhain and Yule): This is a good time to make a point of meditating every day even you can not man age it year round. It is a time for looking inward and evaluating what has happe ned during the past year. It is a time for determining what in your life needs c hanging. Divination (between Yule and Imbolc): Pick one or two types of divination to study in depth. Use your divinatory skill s to examine how best to change those things in your life which need changing th at you discovered through meditation. Traditionally, this was a time for divinin g when planting time would occur so everything could be made ready. Astral Projection (between Imbolc and Ostara): This is a time when we may be restless and anxious for the spring, for travel (a migratory instinct perhaps?) or just something new. Take some time to visit and work on your astral temple. Explore and discover new areas. If you have no plac e for an actual garden you can plant one in your astral temple. Try doing a comp lete ritual in your astral temple. Herbology (between Ostara and Beltaine): If you saved seeds from your previous crop of herbs this is the time for sorting them out and planning your herb garden. If you have never grown herbs before ch oose three to study in depth and grow if possible. Learn about the medicinal and magical purposes of herbs. Love (between Beltaine and Litha): "Practice Random Acts of Kindness and Senseless Beauty". How many ways are there to show love? Think about doing some volunteer work in your community. Take a f resh look at all the relationships in your life. Music and Dance (between Litha and Lammas): Have fun. Traditionally, this time between planting and harvest would have allow ed for a some leisure activity, and any work in the fields was sometimes accompa nied by singing. Ritual (between Lammas and Mabon): This is harvest time, a time for celebrating. Practice your ritual techniques an d work on developing your own traditional rituals. Psychic Development (between Mabon and Samhain): The veil between the worlds grows thinner and we can feel our psychic awareness growing stronger. Test your ESP and practice psychic other development technique

s (there are many books written on how to develop your psychic abilities). Homework: Review all of the class material for a quiz next week. Be familiar with the Elem ental Correspondences in order to fully participate.