A Witch Alone

Thirteen moons to master natural magic

Marian Green

Copyright

Element

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™ and Element are trademarks of HarperCollinsPublishers Limited

First published by The Aquarian Press 1991

Published by Thorsons,

an Imprint of HarperCollinsPublishers 1995

© 1991 Marian Green

Marian Green asserts the moral right to be identified as the author of this work

A catalogue record for this book is available from the British Library

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Ebook Edition © MARCH 2010 ISBN: 9780007373925

Version: 2019-10-07

Dedication

This book is dedicated to Ronald Hutton,

who has done so much to unveil the mysteries

of witchcraft to the 21st-century world

Table of Contents

Cover Page

Title Page

Copyright

Dedication

SONG OF THE ALL-MOTHER

LORD OF THE WILDWOOD

THE PARADOXICAL GODDESS

Introduction

ONE A New Moon and a New Dream

TWO Meeting the Goddess and God of the Witches

THREE The Sacred Cycles

FOUR A Circle Between the Worlds

FIVE The Journey to the Otherworld

SIX Seeking Out Pagan Traces

SEVEN Considering the Healing Arts

EIGHT The Old Crafts of Divination and Dowsing

NINE Plant Power

TEN Moon Magic and Solar Cycles

ELEVEN Recovering the Ancient Wisdom

TWELVE Dedication to the Old Ways

THIRTEEN Completing the Circle

To contact an international pagan organization

INDEX

About the Author

Other Books

About the Publisher

SONG OF THE ALL-MOTHER

I am the Mother Earth, and you’re a Child to me,

Discover who you are and seek divinity.

Rocks and stones and clay and peat – all strata are a part of me,

Jewels and crystals, gems and gold are hidden in the heart of me.

Herbs and flowers, trees and shrubs, these are growing green on me,

Mosses, fungi, lichens, vines, all of these are seen on me.

Horses, cattle, pigs and deer, bears and lions roam on me,

Snakes and spiders, rats and slugs, all creatures have their home on me.

Bubbling brooks and silent springs, living rivers flow on me,

Pools and puddles, lakes and seas, salty oceans grow on me.

Tiny tiddlers, mighty whales, sacred salmon leap for me,

Sharks and squid and crabs and krill fill the waters deep for me.

Wrens and larks and crows and terns fill my skies with darting flight,

Hawks and eagles, bats and owls catch their prey by day and night.

Creeping worm and flying fox, teeming ants fulfil their lives,

In tune with me, in Nature’s way, as honey bees enrich my hives.

Only humans rob their kin, despoil the land, pollute the seas,

Kill for fun, destroy the woods, float poisoned vapours on the breeze.

I shall live, for I can heal, even if you humans die,

But you can learn, as Children should, to grow in peace beneath the sky.

LORD OF THE WILDWOOD

A silence lies on the Wildwood,

The light of the stars grows dim,

The wind has died in the branches,

But a shadow moves. It is Him!

He is the stag in the moonlight,

The stallion alone on the hill,

The bull that paws at the tussocks,

The salmon that leaps in the rill.

Each is a part of the Hunter,

The Godhead that lives in the Dark,

Lord of the Wild and the Hidden,

At midnight, the small breathing spark.

His is the glory of sunrise,

The greenness that rises in spring,

His is the force of the tempest,

The strength in the wild eagle’s wing.

His is the voice of the pan-pipes,

The power that governs the land,

But She is his wife and his Mother,

And he dwells in the palm of her hand.

THE PARADOXICAL GODDESS

Lady of the threefold shifting light,

Whose form is Earth, by day and night,

And yet about you flows eternal ocean,

Goddess so still, yet in perpetual motion.

Moon, sister-self and triple aspect of the Triple One,

Maiden, God creator, wise and ancient Crone.

Thou who art Earth, and Moon, and Sea,

Mother of All, thou madest me.

From your dark bones, from green and flesh,

From crystal waters and the quiet wind’s breath,

These came from you, and now are me,

Eternal spirit clothed in frailty.

Yet beyond these there endless dwells

A light that from some star-seed fell.

Goddess of Life and Love and Paradox,

Keeper of the keys to all the locks,

Of Mysteries, of Earth and Sky,

Pray answer me. Who am I?

Introduction

I am brother to dragons and companion to owls…

Old Testament; Job 29:30

Many people are drawn, these days, to the idea of witchcraft. Some seek religious freedom, some wish for magical powers, some wish to reawaken the ancient links with our Mother Earth, or seek healing of both body and spirit.

Some wish to be part of covens, to share ceremonies and regular meetings with like-minded folk in the comfort of their own homes. Others, however, have heard wilder music, playing to an older beat, and wish to reunite with Mother Nature, alone, out of doors, under the light of the stars and changing moonlight, in a simpler way. It is for those people I am writing this book. Those who seek covens have been well served by recent publications and they will find the contacts they require if they look diligently, but others who do not wish to join with a group, or cannot because of their work or family commitments, those who wish to master the ancient arts of magic, the personal pagan faith, the various ancient crafts alone, may need this guidance.

The solo occult path is a traditional one, following in the footsteps of the oracle, the hermit, the shaman or Druid priest. Even those who are able to share the festivals and healing rites with others may wish to develop their personal spiritual dimensions, gaining self-confidence and power as an individual witch as well as a member of a coven. But the solo path in any study is hard, and that which leads through the hidden worlds of witchcraft perhaps even more so, because it is dealing with intangible things, with ‘inner worlds’, with gods and goddesses, and ancient myths and magic. Much of the work involves dealing with symbols, with mysterious forces, and seeing with illuminated vision things invisible to the ordinary, waking eye. Beginners will have to get used to dealing with the past, and the future, or aligning themselves with a new pattern of celebrations and milestones in the turning year, with the phases of the moon and with their own inner tides. They will have to make contact with the gods and goddesses, but they will find that the Mighty Ones are gentle, treating those nervously taking their first tentative steps into the world of magic as delicate chicks or small children. It does not mean that they are always so mild, and the student will soon discover their fiercer faces can be shown to protect or ward off interference. The kindliest goddess can still scold her children if their demands are excessive.

The purpose of this book is to show those who seek an alternative way that they may worship the pagan deities on their own, that they may master the ancient arts and magical crafts, just as their ancestors may have done. We may be living in a ‘global village’, but it still has a need for its traditional servants, the modern equivalent of a tinker, tailor, butcher, baker and candlestick-maker. It will need a healer who can see beyond the confines of the body and the limitations of a single symptom. It will need someone to set out the rituals which mark the times and tides; it will need a clairvoyant to plan for the future, and one with vision, who can look back into the far past and recover from that source lost wisdom for the waiting world.

Only the witch-finders said, ‘Thou canst not be a witch alone!’ History shows that each community had its own wise woman, calling her midwife, prophet, herbalist or comforter. Some of these were accused of crimes, tried and executed. Most were innocent, for those with the true knowledge kept their secrets, knew the future and took care to be hidden if the inquisitors came along. Their knowledge has not been lost; it has been hidden, forgotten and overlooked among many fragments of country life.

Among the half-remembered customs, traditional tales, old songs, folk plays and dances are the keys to a great store of wisdom, unwritten lore and magical arts. To reopen that storehouse may be a simple matter for those with common sense, and an enquiring mind. Those who care for the world, who honour Nature and wish for healing and harmony, those are the people who may rediscover the Earth Mother and inherit her bounty in this modern world.

All traditional crafts and magical skills have to be learned alone, for they are the technologies of the trained mind, the awakened heart, the keen eye, able to see other worlds than this. The religion of the newborn pagan has to come from the heart too, for there is no book, no dogma, no appointed priesthood to interpret scriptures written on the wind. The Old Ones are immanent; they are kindly although they have been miscalled, ignored, forgotten and maligned by followers of a newer faith. They do hear our prayers, give inspiration, offer consolation and guidance, and bless us with wholeness, if we ask them patiently and sincerely. We have to seek them out in their old territory, the woods and downs, the high hills and the river valleys, on mountain peaks and in secret caves. Their voices may be heard on the wind, in the cries of birds, and the laughter of falling water. To know them is an individual quest for they have no man-made dwellings, they are too great to be contained in four walls. They are sunlight and moonshine, starlight and the inner light that shines from the newly kindled fire within each one who walks in their ways. Their worship is joy and rejoicing and their rituals are freedom of the spirit, dancing in harmony with Nature, life-long to a peaceful end. Their benediction is in quiet rain which will bring cleansing, and in starlight, which will bring hope, and in the light of the moon which will offer inner vision to those who wish to see.

What I am writing is not ‘gospel’, it is not holy writ carved on tablets of stone, but a treasure trove of ideas, gleaned from the fields of life over many years. Working with various pagan and witch teachers, with healers and folk-herbalists, with ordinary country folk long steeped in traditional lore, I have gathered all sorts of experiences over the last thirty or so years. From these I have tried to set out a pattern of training, of practical exercises, of mental and psychic arts which can help any individual find a way to the doors of ‘Witchdom’, and a path to the feet of the Goddess, from whom, ultimately, all knowledge, magic and power flows.

This is not an easy path to follow, nor is it for all. Those who set out upon the hidden ways need to desire that secret knowledge, long for it in their hearts, yearn for it in their souls, and be willing, in turn, to offer continuing personal dedication, commitment and love. It is not a religion anyone should be forced to follow by outsiders, but an internal upwelling of feeling of belonging to the Earth Mother and her consort, the Lord of the Wild. Worship and prayer should be natural experiences, becoming a regular part of all witches’ daily life, as each one actually comes to know the forms of the Great Ones, their wisdom and power to change our lives. Like all human relationships, there has to be a coming together, a recognition of kinship, and an on-going desire to strengthen and renew that unity. Without these inner urges acts of ritual, of magic and of seasonal celebration are sham, and worthless in the eyes of the Eternal.

If you feel drawn to the old ways, to the rediscovery of abilities you have overlooked in this modern world, to a religious experience which offers direct and personal revelation to aspects of deities you will come to know, then perhaps the lessons and ideas set forth in this book will be helpful. It is only a guide book, a map of a possible journey, a description of what someone else has seen and felt. You will have to make the journey for yourself, being aware of your own circumstances, commitments to job and family, allocation of time and other resources. None of the paths of magic leads away from the world, setting you free from life’s troubles at a stroke; they lead you deeper in. They show you with unveiled eyes the reality of situations, relationships, and the need to come to grips with your own problems and solve them. The inner worlds are not an escape, but a harsh training school where the will is forged, the soul laid bare to the light of Truth, and any weaknesses shown clearly by the wisdom of the ages.

There will be many strange ideas to examine, many ancient arts to rediscover, much lore and folk tale, myth and symbol to be assimilated before it can be used. Magic offers many paradoxes, and you will undergo ‘culture shocks’ as your growing powers, abilities and sensitivity develop.

At the end of each chapter you will find a list of books to read, but these are by no means the only books worth looking at. Seek out others by the same authors or on the same subjects. It is possible that brand new titles which will help with your build-up of knowledge are being published now, so be willing to write to the various publishers and request their most up-to-date catalogues, or go on their mailing lists. Use your public library, requesting them to order some of the rarer or older books which may now be out of print. Don’t scorn book learning, but don’t imagine either that it holds all the wisdom you need.

You will also find, both in each chapter and at the end, some practical exercises for you to try. This is a matter for serious commitment, not just a skimmed read-through. Magic is at its most demanding and dangerous when it is dabbled with, so either try hard to work through the series of exercises in order, or ignore them altogether until you are ready. Many of them, like the mental exercises of Meditation in its various forms, Creative Visualization or Inner Journeying, Concentration, and understanding Symbols, are studies which will continue throughout your magical career, if you become willing to do the on-going work. Although these are taught here within an occult framework, you will discover that they are equally valuable in the everyday world. If you can visualize it will aid your memory, if you can meditate you will be able to find calm in frantic moments, if you can concentrate you can solve all problems.

Ideally you should set aside a regular half-an-hour every day to study, read or try out the various old arts. Some of those periods ought to be out of doors, if only in a garden or park, so that you can learn about Mother Nature, sense her moods and changes. Some exercises can be shared with friends, some really do need a companion, and others are best tried alone. Do your best, and the gods will bless you.

ONE A New Moon and a New Dream

What Traditional Witchcraft is really about on its practical side is the hidden powers of the human mind. These can be aided by traditional knowledge of techniques which will bring them out and develop them; but basically the powers of witchcraft, shamanism, magic or whatever one likes to call it are latent in everyone. This is one of the first things I was taught by Gerald Gardner also, so it is something about which there is a general agreement as a basic teaching.

DOREEN VALIENTE: The Rebirth of Witchcraft

As we enter the new century, many people are looking for new directions, in life, in philosophy and in religion. Some have set out on strange paths, beckoned on by the ideas and practices of foreign cults. Others have looked for a more homely, familiar tradition to follow, but this latter path is overgrown and lost in the modern world. Yet the longing remains. Somewhere there is a form of religious expression which appeals to the heart, is without dogma, brings the seeker close to the deities, from which spiritual comfort, healing and guidance may be received at first hand. Since the 1950s such a faith has been re-emerging under the title of ‘Witchcraft’. Witchcraft is not just a pagan religion, however, for it has at least two other interesting components. One is magic and the other encompasses a wide array of traditional crafts, from using herbs in healing to making talismans and charms.

Witchcraft, as a religious impulse, has never gone out to recruit or convert those of other faiths, nor does being a witch prevent you following an orthodox belief as well. Today there are Catholic witches, Quaker and Church of England witches, as well as Hindu, Jewish and Buddhist witches. The paganism of modern witchcraft is an expansive philosophy which holds all aspects of life as sacred. Its mythology includes many forms of gods and goddesses, both Classical pagan, like the pantheons of ancient Egypt, Greece or the Celtic and Norse lands of the North, as well as the magically born, annually dying and sacrificed hero gods, which can include Attis or Jesus. It is necessary to study all scriptures and holy books, and mythologies too, to reassess their teachings and values for the current world.

It is often thought that witchcraft involves the worship of a character which the Christians call ‘Satan’, but this is not true. The Satanists are not pagan witches but derive from Christianity, perverting the usual understanding of Good and Evil of that religion. Witches, on the whole, do not have any kind of evil deity. They worship Mother Nature, the Great Goddess who also rules over the triple phases of the Moon, and all the Waters, be they springs, rivers or oceans. Her consort, divine Son and Champion is the Lord of wild and tame creatures; he is the Hunter, the Corn King, the dying and reincarnating Sun God, bearing the antlers of the stag or the sun’s rays upon his brow. Each of these deities rules over patterns of change, the natural rebirth of the Earth’s green bounty in spring, its summer burgeoning, autumnal decay and winter rest. The Goddess is the Earth beneath our feet, our home and the substance from which our physical bodies are created. She is the water that refreshes and cleanses us, and the moonlight which, with its ever-fluctuating light, enriches our dreams, and if we are wise, awakens our magical powers of psychic vision. The Sun God lights up our world, giving it life, warmth and vital energy. Ultimately, it is from the Sun’s power that we receive our food for all green things are fuelled by solar reaction, and where there is no light there is no life as we know it.

In witchcraft there is no sense of ‘having to believe’ in an Earth Goddess and a Sun God, but each one who comes freely and of their own will to the Old Religion will come to know, through personal revelation and religious experience, that mighty powers can be encountered and prayed to, from whom guidance, strength and healing can be genuinely received. The seasonal festivals which mark the passing year enact the lives of the Goddess and her Son/Consort, bringing their energies into the sacred circle so that they may be communed with by all who seek them. There is no dogma, just a body of myths and legends handed down by country folk, the original paganus, in song and rhyme, in dance and mime, in tale and half-remembered calendar custom or traditional fair.

In earlier times, when almost everyone worked on the land or at crafts and skills connected with natural produce, a sequence of seasonal events punctuated the turning year with feasts and festivals, gatherings and partings. In each village there would be a number of families pursuing inherited crafts: the blacksmith, the baker, the cobbler and, probably, the wise one/herbalist/witch. Just as the blacksmith would teach the magics of his skill with metals to his sons, so would the healer/witch teach her children, so that the old knowledge would be passed down, within the family, to both men and women. The Cunning Men had their own Mysteries, trade secrets if you like, as did the women, which would help them discover lost cattle, cure sickness in mankind, beast or the land itself, oversee the loves and hates of their community, offering wise advice or charms and potions, as the client requested. They would be the keepers of the community’s songs which spoke, since Celtic times, of every individual’s lineage, his grandsires and traditional crafts. They would know the herbs that aided childbearing, or kept pregnancy from befalling. They knew the plants which would bring peaceful sleep, or death, or dreams of wild frenzy. They would watch the heavens, noting, in their own unwritten code, the births of children, deaths of the old, meetings and partings of lovers and their fingers were always on the pulse of village life, their dark eyes at the knotholes of the shutters, watching their narrow world go by. Because they knew what was in the hearts of those who came seeking love potions, or vengeance or luck, they could barter or predict or manipulate the outcomes of any activities within their magically delineated patch. They held the secrets of life and death, and were feared or respected for their craft, their skills and their magics.

And these old unwritten wisdoms live on, hidden in the secluded and veiled world of ‘Witchdom’. They are seldom found in books, for most of the old arts are trivial, the spells simple, the crafts are intuitive rather than learned in an academic way. They are seldom found in covens, either, for these modern groups of witches are directed by a High Priestess and a High Priest, in regular rituals often held, perforce, inside a house rather than out in the moonlight, where Mother Nature holds all in her thrall. The covens offer friendship and shared worship, regular activities and initiation for those who seek that path. But it isn’t the only way. Many excellent books have been written for coven witches, spelling out their ceremonies, degrees, philosophies and mythology, but this offers only one side of the coin.

Social history is very quiet about the lives, beliefs and activities of the common folk. Historians have looked at kings and bishops, leaders in battle or cloistered monks, recording their view of history on vellum. No one bothered with the peasants, nor the secretive crafts folk, plying their individual trades to serve their own community. No one travelled very far from the place they were born, unless service to the lord of the manor entailed their enforced attendance on a battle, uprising or work on his lands held at a distance. The few freemen, the journeymen carpenters, masons and clerics who did travel often huge distances to ply their specialist trades, were a fairly rare bunch, and they kept their own secrets closely. Many, however, protected and preserved the Old Religion wherever they went. Look in any old church and there you will probably find the Green God of Nature in the rafters as a Green Man, or the Goddess in her guise of deer or hare or rose of the world. These ancient pagan images have spent fifteen hundred years gazing down on followers of a newer faith below, yet they have not lost their magic.

Certain places in the wild have always held the aura of power: the summits of high and lonely hills, sacred springs within the hidden grove, deep caves, and the ancient, stone-encircled dancing grounds, recognised as holy by our long-lost ancestors, marked on their mind-maps which we, with awakened inner vision, may read anew. These are the protected places, the boundaries between earth and water, air and earth, this world and that of Witchdom, hidden only by a veil of dream. Go there alone, in the spirit of adventure and seek out the atmosphere, if nothing else. Feel the energy of any such place, quietly, inside your head. Ask that the Guardian Deity of the sacred area come to you and sit for a few minutes in silence, relaxed, with your eyes closed. Listen with sharp ears for the tread of the Goddess’s feet on the land of that other world, feel the brush of her silken veil, the warmth of her breath, like the touch of the breeze upon your cheek. Sense the arrival of the Lord of Wild Animals, the heavy tread of a stag or bull, the rasp of hairy hide upon a tree’s rough bark. These will not harm you, but welcome you upon the threshold of their realm. They will bless you and show you that there are other paths of faith, older gods, more immanent ones. They will not coerce or threaten, nor condemn the other ways we humans walk in our individual quests for religious understanding and a philosophy of life.

If you have a dream, to walk unfettered in the search for your true self, to find a way of living in harmony with the Earth and all Nature, to strive for balance between your own needs and those of the whole planet and the others who share it with you, perhaps one such direction may be found here. It is not for everyone. It is not something to be taken up as a momentary whim, or as a hobby or time-filler until something more exciting comes along. It is a hard journey, first within to the deepest and darkest recesses of your own heart, where all your failures, cruelties, selfishness and hurt lie uncovered, like some hidden dragon’s hoard. This is the treasure of experience, through which you must pick your way, seeking the precious jewels, the holy relics, the forgotten or abandoned parts of you, the childhood ambitions, abilities and skills which every witch would value. Did you used to be able to fly in your dreams? Your wings are here. Could you judge character and motives, even when you were too young to have the words to tell this truth? Those words and insights are also here. Here are the desires to heal, to do good, to see fairies face to face, to ride the unicorn or shining serpent, to meet with the heroes or kings and queens of ancient myth. Here is your own Holy Grail.

The object of this book is not to spell out for you some ancient formula which will magically make you a ‘witch’, but to show you the paths along which you may walk in order to discover for yourself some of the many arts, crafts and religious aspects which the followers of the Old Religion used to have. Only the touch of the Goddess or the God can awaken your witchly ancestry within you, and that you will need to seek, when you are ready. In order to succeed you may need to change some of your ideas, and cast a few long-held theories out of the window. You will need to consider your responsibilities as one who works with power. You will need to see what ordinary commitments you may have to give up in order to devote time, energy or some other personal resource to your new-found interest. Nothing is gained for nothing. You will have to pay for your knowledge with dedicated and long-term effort, with patience and with small sacrifices of things you care about.

This book is intended to be a loose course of instruction, with areas of work to be tackled month by month. Turning to the end and trying out the suggestions there will not instantly make you a witch; it will just show your youth in spiritual matters which, like all other arts and skills, have to be learned step by basic step. Read the whole book through, see if it awakens old knowledge within you, or shows you, through those sudden flashes of insight, that you have simply forgotten much of the wisdom you had in other lives, or that dwells within your family’s genetic legacy to you.

Because our country-dwelling ancestors had no truck with calendars or digital watches, this series of lessons is set in moonlong chunks, to be worked on from the day after each new moon, through the waxing phase to full moon, and through the waning until the day of the dark of the moon. Because we are literate and need to remind ourselves with written notes or computer entries, one of the first things you will need, when you are ready to seriously follow the instructions here, is a new diary or large-format book. It will become your personal log of progress or you could call it a ‘Book of Illuminations’. To begin with you will need to know when there will be a new moon. It is far better to stick your head out of a window as it gets dark and look out for the moon, so she may show you her current phase. Remember, from one new moon to the next is 29 and a bit days. For convenience, this is usually taken as four weeks of seven days.

Before we used the Roman names of the months, country folk measured time passing by nights and moons. Around the country some fragments of this old lore endure, like calling the full moon of September the Harvest Moon, October the Hunter’s Moon and so on. We still use the expression ‘a fortnight’, meaning fourteen nights, not days! Each lunar period was given over to some specific agricultural activity, weather permitting. There were times for sowing seed, for haymaking, cutting the corn, weeding, gathering fruits of orchard and woodland, for worrying about poor harvests and for rejoicing after rich ones. When there were no convenient shops to supply the bread and little money to buy food, the relationship with the Earth Mother was felt very closely. These days we seldom suffer such hunger, or concern for the coming of spring. The stresses of modern occupations cannot be compared with the fear of starvation, the desperation when the weather prevented the sowing of seed or reaping of harvests, or when the winter woodpile was depleted or the last peats burned, long before the snows had melted from the cottage roofs.

Begin to look around you and see in what ways the moon has affected your life, your home or even your job. Get out after dark and try to see the phase of the moon in the sky. Is the moon visible from your bedroom window, and does her light shine upon your face. What do you know about her phases? Is she the same the whole world over? What about astronauts landing on her surface, she who is a Goddess and bringer of psychic visions?

Do you think you might like to become a pagan, or develop the powers of a ‘witch’? What will your family or workmates think? Will you meet with fear or derision from them? Who should you tell about your new interest? Who do you know who might be able to help you or share your experiments? Are there already any witches in your circle of friends and acquaintances? Would any of them have anything to say, or help to offer? Do you really wish to belong to a coven, to undergo initiation and become part of a fairly secret society? Or are you content in your own company, happy to wander around in natural surroundings, enjoying sunlight and the life of trees and herbs, of birds and wild creatures? Do you crave company, someone to pour out your troubles to, or give you encouragement in any of your wilder schemes? All these questions are important, because if you really do set out to become a ‘witch’ or follower of the Old Ways, some parts of your studies will set you apart.

You will probably lose a few friends, not because they come to fear you but simply because you no longer have the time and energy to devote to some shared activities. Some of your friends might scoff at your pagan ambitions, or make fun of your intentions in front of others, if they get to hear about your interest in witchcraft. Others might try to cause trouble in your job, or stir up bad feeling, through a lack of understanding of modern pagan ideas. You might encounter Fundamentalists of one sort or another, or those out to save your soul from some invented harm, and you will be well advised to consider what responses you might give to such people, if they turn up on your doorstep. Suggesting that you could turn them into a bat might seem to be a good idea at the time but such threats, even made in fun, can be taken too seriously by religious fanatics in whose faith there is little fun, light or laughter.

Among those of the Craft, however, you should find great joy, a real sense of fun and a lightness of spirit which can prove cheering when you feel lonely or despondent, because your meditations are barren, and the moon of your intuition is dark. Even if you are studying alone, you ought to be able to laugh at yourself. Think back to how you would see yourself as a witch, with the regulation pointed hat, the broomstick, cauldron and black cat. Do you imagine it would be amusing, huddled around a cauldron over the smoky fire, conjuring spirits to visible appearance, or brewing potions of bits of frog and noxious herbs in the company of cackling sisters of the art? Again, history has a little by way of explanation about the archetypal picture of the old witch, warts and all. When the first books with woodcut illustrations were printed in the 15th century, an old dame accused of witchcraft, was depicted. She was dressed at the then height of fashion, in a long dark skirt, shawl and lacy cap topped by a tall hat with a round brim, a costume typical of Welsh ladies to this day, if you look at holiday postcards from that principality. Unfortunately, the image persisted, long after the fashions changed. The old lady, with her walking stick, trendy attire and her pet cat, became everyone’s idea of how the witch is supposed to look. Pity that picture is now about six hundred years out of date!

In the Middle Ages, keeping an animal as a pet, whether it was a cat to keep down mice or a dog to hunt the odd rabbit for the pot or even a toad or lizard, was thought to be very strange, and it is on the evidence of such a relationship that some poor old souls were accused, and even sometimes hanged, for their supposed involvement in witchcraft. Today some witches are vegetarians or even vegans, neither eating nor wearing animal products or having them in their homes. Many belong to animal protection or rescue services. Again, the suggestion that witches, then or now, killed animals or used their blood in spells is totally wrong. They would probably have eaten meat, when they could get it, for in the winter especially the country folk had a very poor diet compared to our modern, vitamin-enriched, prepackaged and out-of-season fare. However, the symbolic objects associated with the archetypal witch figure still have a relevance in today’s Craft. Some covens have cauldrons, broomsticks, even cats, because members of the Old Religion have always been practical and kindly people. Objects which have both a practical and a magical use have always been sought by witches. Some of these are natural charms, fossils in the shape of a leaf or an arrow-head collected from the fields or river banks to act as protective amulets. Pebbles with an eye shape turn up all over the world as charms against being ‘overlooked’ by someone with an evil eye. Perhaps a similar charm ought to be discovered to attach to computers to prevent hackers and ward off computer ‘viruses’. Who knows what new arts the New Age witch might need to develop!

The old cauldron was the ordinary cooking pot, yet it could also be used to brew up herbal or magical potions, or the simmering water in the dark iron pot would make an excellent scrying mirror for seeing into the future. The broomstick, whose homely task was to sweep the floor, became a magical wand, and a swept area in the earth or rushes of a simple cottage floor became the magical circle wherein the witch could call up her powers to see at a distance, to seek answers to questions, to raise the energy for healing or blessing a charm. If you take up these old arts you will need to gather a few basic tools around you. This is not the excuse to take your cheque book to the nearest occult emporium and lay out large sums of money for esoteric artefacts, equipment, robes, incenses, knives and what-not. If you really want to master the Crafts of the Wise you will do far better to look in your garden shed, in the kitchen drawer, or in the attic for forgotten treasures which your new-found arts will require.

Your first acts of magic, if you are one of the rare folk who actually do want to align themselves with the traditional arts and reawaken the creative powers of the Old Religion within themselves, will be to get out of doors as much as you can. At first it might seem strange, walking along familiar streets among houses and shops, perhaps, with ancient or modern buildings, or perhaps in the countryside. (On average about 85% of people interested in witchcraft in Britain today live in towns or cities or other urban areas!) The difference is that you will actually be opening your eyes and looking. Look at the buildings, what are they made of? Look at the people, where did they originate? Look at the trees, the plants in gardens or parks, are they common to the land or new fancy species introduced recently? Look at the roads and lanes, are they straight or curving, following a buried stream perhaps, or some other ancient boundary? Where is your nearest flowing water, be it stream, river or even the sea coast? What do you know about the tides and their relationship to the moon? Become curious about everything, for that was certainly one of the assets of every traditional witch. Seek to know about your community, its needs, its desires, its good and bad points, and above all, seek out your local magical spots.

There is no obvious way of locating the most sacred place in your area, and as you are different from me, there is no way of explaining what it might feel like to you. Perhaps you will feel a tingle on the skin, a feeling of heat or cold, or sense the hairs standing up on the back of your neck. Places to go and examine, even in your untrained and unmagical state, should be any kind of spring of water, the oldest church and its churchyard, particularly ancient trees, historic buildings, ruins or, of course, any local standing stones, circles, tumuli, barrow mounds, henges, green ways, hill forts, hill figures, Roman roads or even older causeways. If nothing else is suitable in your home area, go to the top of the highest hill and start by watching the sunset or the sunrise. Take a picnic, take grandma and the kids, go and visit, in a relaxed and watchful mood, any such place with ancient associations. Note down the phase of the moon when you make your journey. Sit quietly and ponder, muse or daydream, asking silently in your heart that you might understand a little of the magic or sacredness of the place. Gentle, new thoughts will drift through your head. Ideas will seem to spring from nowhere. Be silent, still and patient. Feel the earth beneath you, the sky above, and the eternal balance in which they stand. Feel the ages rolling back so that the people of the past, with their forgotten wisdom, may speak to you inside your mind, or drift their shadows across your distracted eyes. Be at peace, seek the calmness and enduring qualities of a big, healthy tree, ask for the voice or energy of a bubbling brook or the surging sea. Request the freedom of spirit to soar with the gulls or skylarks, and see what happens. What ever you do, try to understand the old ways, the simplicity and immediacy of events in your ancestors’ lives. Rediscover the skills they might have had, the crafts they practised, the way they lived in reasonable harmony with the earth taking only what they needed and harming her as little as possible.

These may seem like very small steps to take, but you will be surprised at how much you can discover by peeping over a few walls, examining the shape of your home town, looking out for the sorts of natural things which might well have been sacred to our ancestors. There is a simple logic to the things they considered holy, if you think about it. The sun raised and ripened the crops on which all life depended; the springs of fresh water offered to quench the thirst of man and beast, in summer droughts and winter snows. There is a life force in spring water very different from that in processed tap water, as is obvious from the increasing popularity of bottled spa and mineral waters. Our ancestors named this life force, found in healing springs and herbs, ‘virtue’ and valued its effects.

We are a literate people and fill our memories with telephone numbers, ‘trivial’ facts and figures, which may be useful on quiz programmes but are not a lot of help when it comes to the application of magical arts. So it is necessary to begin to build up new memories, data banks and bits of knowledge to apply to our new-found witchly crafts. Obviously, this is not going to be suddenly regained by sitting at the feet of our arcane grandparents, nor can we conjure back the simpler ages when all knowledge was absorbed, day by day, at our mother’s knee, so we have to turn to books. Of course, there are lots with the word ‘witchcraft’ in the title, but not all contain useful material for the solo student, or one who wants to walk unhampered in the old ways. Do look out for the books of Doreen Valiente, for she was one of the people most closely involved in the rebirth of ‘coven witchcraft’, being one of Gerald Gardner’s High Priestesses, and it is her poetry which gave voice to much of the pagan ritual used in groups all over the world. She learned much of her own lore from the Sussex folk and wove threads of that traditional wisdom into some of the more public of her writings. Gerald Gardner, in his novel High Magic’s Aid, and other books The Meaning of Witchcraft and Witchcraft Today, first brought together enough ideas to set in train the forms of witchcraft which are used by many covens worldwide today. The various works of Stewart and Janet Farrar trace the varieties of coven craft spreading from the ideas of Alex Sanders, who mixed some of the arts of High Magic ritual into the fragments of craft knowledge he had accrued over many years. Read all such books with these questions ever in your mind, ‘Can I imagine the simple, ordinary country folk doing this, using this instrument, or even being rich enough to possess a sword, for example? Would they gather in this way, have a structure of priests and priestesses, a regular calendar of feasts fixed by the days of the month, and not by Nature and her cyclic harvests?’

Whatever you read, try not to restrict yourself to just those books marked ‘Witchcraft’. Look at country life, seasonal festivals, ancient religions, local customs and sacred places. As you read, jot down in your Book of Illuminations those facts, poems, ideas and odd bits of lore and folk magic that interest you so that you can come back to them, try them out and really understand them as your knowledge grows.

Exercises

Read the chapter a couple of times and note the things which most seem to click with you. If you are going to follow the thirteen lessons month by month you will have to choose a day on which to start, preferably that after a new moon. Buy a large A4 notebook and a hardback spring-clip file to keep your pages in. You can decorate the cover, for this will become your personal Book of Illumination, so find a secret place to keep it in so that honest accounts of dreams, ideas, wishes and discoveries can be entered without fear of their being read by others. Later on, you will need to enter details of spells you have worked, indications about divinations and their outcome, and information on all sorts of things.

Go to the children’s section of your library or bookshop and see what they have on Comparative Religion. You need basic information to understand what people believe, ordinary Catholic or Anglican Christians, Quakers, Methodists and some of the other world faiths, like Buddhism, Hinduism, Judaism, Shinto, Islam and any others which interest you. You will also come across Greek, Roman and Egyptian religions from the ancient world, and they have close bearings on some aspects of modern paganism.

Become really nosy and curious about where you live, why it is there, what was there before. Find out what is sacred or special in the area, the origin of the place name. If you have contact with any old people, your grandparents or other elderly folk, ask them about how the place used to be, any local celebrations or curious customs. Look hard at things, as suggested in this chapter, especially out of doors. Watch the moon growing and changing her position in the sky, night by night, when the sky is clear. Go and feel the atmosphere at the nearest sacred place. How does it feel different?

Read up on the farming year, the old agricultural practices and the seasonal work. Find out if there is a local museum with old tools and kitchen equipment, or layouts of traditional cottages. Try to get the feel of a cruder, simpler past, and the people of long ago.

Ask yourself questions about what you know about witchcraft, what you believe it to be like, what it can do for you, and what you can offer to the Craft in return. Compare what you have read in books about pagan ideas with what you are finding out about the lives of people in earlier times. Write down notes on all you discover on the first pages of your Book of Illumination.

Here are a few books to get you going:

Vivienne Crowley, The Principles of Wicca (Thorsons)

Marian Green, Practical Magic (Lorenz)

Marian Green, The Gentle Arts of Natural Magic (Thoth)

Prudence Jones and Caitlin Matthews, Voices from the Circle (Aquarian)

Starhawk, The Spiral Dance (Harper and Row, USA)

Doreen Valiente, Witchcraft for Tomorrow (Robert Hale)

TWO Meeting the Goddess and God of the Witches

I am that soundless, boundless, bitter sea.

All tides are mine, and answer unto me.

Tides of the airs, tides of the inner earth,

The secret, silent tides of death and birth.

Tides of men’s souls, and dreams, and destiny –

Isis Veiled, and Ea, Binah, Ge…

DION FORTUNE: The Sea Priestess

The pagan religion of witchcraft is one in which each seeker sets out on a personal inner quest to meet and communicate directly with various aspects of the goddess or god of their chosen tradition. It is not a faith, so ‘belief’ in invisible deities, and orthodox dogma should have no part in the matter.

In this chapter I will try to set out some of the widely held ideas about the Goddess and about her consort, the Sun God, so that you can make your own choices as to whether they have any validity for you, if their attributes appeal to you, or if you feel drawn towards their myths or their symbols. No one, inside the Craft, would ever insist that someone has to accept these Great Ones in a particular form, or that they have to be worshipped in only one way. The seasonal festivals celebrated by coven witches often act out the life cycles of the Goddess in her various guises, and her Son/Lover. In some cases the High Priestess and the High Priest raise their own consciousness to become united with these deities, and so perceive them and show them to the rest of the coven in a very intimate way. Those who follow the Old Ways alone will come to know each aspect as a real being, as a friend and guide.

What is said about the nature of the Old Ones by someone other than yourself can only ever be their own personal description, just as another person may try to describe a piece of music or the flavour of a rare delicacy to someone who has sampled neither. Words are inadequate, and can at best only be vague impressions of what can often be a very deep and emotional experience. Because there is no ‘bible’ of witchcraft, there is no single source of inherited myths and religious stories, shared by all neo-pagans. It is felt that the gods are continuing to live out their own lives, and so with each cycle of the Earth among the stars, there will be a slightly different version of their story. The pagan gods and goddesses are not fixed and completed beings, whose will is immutable and whose actions are distant. All of them are immanent, close to us, accessible. If we make the effort of prayer, invocation or magic, we will be able to perceive them, in a way we can actually comprehend, seeing them as great beings of power. All that can really be taught is the simple ways in which this meeting, on another level of our being, can be brought about, so that seekers can see for themselves how that religious relationship will best fit into their own concepts and philosophy.

Firstly, though, we do need to understand something about the eternal, ever-changing, many-faceted and varied guises in which the Great Mother and the Sky God are perceived among those who try to walk in their ways. The Goddess is an undying, threefold being, who can be understood as our original starborn Mother. She is commonly associated with the planet Earth, as Mother Nature, the Earth Goddess, Gaia, the First Parent, self-fertile, bearer of all living creatures, human, animal, and often all plants and other sentient life forms. We know that all living things are born of the Earth, made of its substance, taken in with food and water. We know, too, that the Earth is a small scrap of star stuff, captured by the nearest star, our Sun, so our own original heritage is from the stars, at the birth of creation.

The Goddess in many of her pagan pantheons is also the Moon Goddess, triple-faced and triple-phased. The young Moon Maiden, child sweetheart, beloved mistress, growing daughter of the night, is her waxing form. Full-bellied Moon Mother, full-blown rose of light, travellers’ joy, guide and companion on the magical paths, she leads our monthly revels. In her waning phase, she is the dark-visaged hag deep-steeped in wisdom, crotchety and sharp, but she is the giver of knowledge to those who will face her in the darkness, and as a dutiful grandchild ask for help. The Moon Goddess also has a hidden face, at the dark of the moon, when the night sky is empty and the light of the stars alone illumines the wild places. This aspect of her you will need to discover for yourself, man or woman, for this is part of the Mystery of moon magic, and is not spoken of in words.

The Goddess is also Ocean, the great sea from which arose the evolving forms of life, third mother to us human beings. The first mother is Earth, the second the moon awakening mind, and the third mother, all the sacred waters, from spring and pool, to lake and river, to mighty sea and moon-led power of the tides. Those who become her children will find her in all her aspects, alive in wild places, and in those magic rings, circles out of time, between the worlds, created by ritual and controlled desire.

The Goddess is nameless, yet she has many names in many lands and pantheons. If you examine their mystery you will find not names but titles, attributes, ‘job descriptions’, even, spelled out in many tongues. The Goddess is the Ruler of Change, of Times and Tides, and as such she is the Mistress of Magic, for that is ‘the art of causing, controlling and shaping change, in this world and the inner worlds’. She is the Giver of Oracles, for nearly all the ancient sacred centres had their sybil, or oracular priestess, working under the thrall of the Goddess to offer wisdom to those who came to ask. She is the Birth-Bringer, the Death-Taker and the Rebirth-Giver also. She is the Initiator of the magician, the Inspirer of poets, who have drunk from her magic cauldron or heard her singing in the light of dawn. She is the Enchantress, the Spell-Weaver, the Charmer and Binder, the Measurer of Life’s Thread and She Who Cuts the Thread. She is Our Lady in Darkness, ruler of the Underworld, the Otherworld, Queen of the Dead and the Unborn. She is the Healer and Restorer, and she redeems our forgotten, childlike selves, if we call upon her.

If you look at the names applied to her in the ritual invocation at the head of this chapter (taken from one of Dion Fortune’s novels, The Sea Priestess), you will see several names attributed to the Great Goddess. Isis, she who rules the pantheon of gods and goddesses of ancient Egypt, as Isis Veiled, the Queen of Nature. The name Isis, Aset in Egyptian, means ‘Throne’, so she represents the ‘seat of power’, the base, the structure of that which is worshipped. Ea is the Mother of Time, Soul of Space, Oldest of the Old. Binah, the dark Mother of All, the great sea, the female principle, yin. Ge is the sphere of the Earth, root of such words as ‘geology’ – the science of rocks; ‘geography’ – mapping the Earth; ‘geomancy’ – a magical form of divination whose symbols are drawn in the earth. None of these sacred titles is a name.

Similarly, if you start to look for images you will find many, in every culture, apart from Islam in which all depictions are forbidden. You will discover paintings, carvings, embroideries, rock pictures, statues, pottery figures, even huge earthworks, like that at Silbury Hill in the South of England, depicting or symbolising the Great Goddess in her many guises, or displaying her various traditional symbols. From the great image of the moon in the sky, which is also her symbol (for she is not the physical mass of the moon), to the tides which it creates within the mighty oceans and smallest rivers, to the rising waters of springs: the seasons of the Earth, and the substance of the Earth beneath our feet, on which we have our homes and being, all these are parts of her. All are sacred, and held as holy in her name. All have power which we may draw upon, once we gain the key which unlocks her secret wisdom.

The Goddess has to be invoked, that is, called up in the imagination by using poetic description and symbols associated with the aspect which you seek to contact. If you are new to this idea, keep it simple. Use a prayer or description from a classical source, when you are in a quiet place. It is usually best out of doors, and simply standing beside a river, in a garden or any natural setting, where you feel at peace and free. Read the words, or imagine the image, then close your eyes and relax and see what happens. Here is a description taken from Apuleius’ story The Golden Ass in which the hero, Lucius, invokes the Goddess and…

I had scarcely closed my eyes before the apparition of a woman began to rise from the middle of the sea with so lovely a face that the gods themselves would have fallen down in adoration of it. First the head, then the whole shining body gradually emerged and stood before me, (poised on the surface of the waves…Her long thick hair fell in tapering ringlets on her lovely neck, and was crowned with an intricate chaplet, woven of every kind of flower. Just above her brow shone a round disc, like a mirror, or the bright face of the moon, which told me who she was. Her many-coloured robe was of finest linen…and along the hem was a bordure of flowers and fruit…The deep black lustre of her mantle, slung across her body from the right hip to the left shoulder and caught into a great knot, was embroidered with glittering stars…and in the middle beamed a full and fiery moon…All the perfumes of Arabia floated into my nostrils as the Goddess deigned to address me: ‘You see me here, Lucius, in answer to your prayer. I am Nature, the Universal Mother, mistress of all the elements, primordial child of time, sovereign of all things spiritual, queen of the dead, queen also of the immortals, the single manifestation of all gods and goddesses that are. My gesture governs the shining heights of Heaven, the wholesome sea breezes, the lamentable silences of the land below. Though I am worshipped in many aspects, known by countless names, and propitiated with all manner of different rites, yet the whole round Earth venerates me.’

This fragment of a magical book, of adventure, folly, sacrifice and communion with the Goddess, in which Lucius is transformed into a donkey until the Goddess frees him and makes him her priest, contains the very essence of pagan worship and the invocation of Isis very powerfully demonstrates the kind of image words can conjure up. Similar esoteric verses, prayers and invocations will be found in the works of many poets, ancient writers, priests of the old religions which predate Christianity, including the Bible. The Song of Solomon contains beautiful love poems dedicated to Sophia, the Goddess of Wisdom, describing her face in terms of flowers, her breasts as white deer, feeding among lilies. Do not overlook this book because it seems to reject the power of the wise one. In fact both the Old and New Testaments contain much magical and pagan information, if you are willing to search it out.

The God of the Witches is also many-faceted, being symbolised by the sun in the sky, and, because of the changes that the turning seasons bring, he is an evolving deity too. He is also depicted surprising frequently as having horns or, in Britain and France, the antlers of a great stag. Like the Goddess, he has many titles, which often refer to his being a Horned God; Herne, or Cernunnos, or Pan, that archetypal half-man, half-beast, ruler of wild creatures in the ancient forests.

Like the Goddess, he has three aspects. His hairy legs and hoofs link him with the animal kingdom, as their guardian and shepherd; his human body from the waist up, containing his human heart, shows that he can feel for the humankind in his care, and is their Lord of Life. His noble brow, dark, thoughtful eyes sparkling with humour, and above those the lordly antlers, show he is Divine, in his own right. These antlers are the symbols of the sun’s rays, of the power of Light, of co-creation, and like the points on the earthly king’s golden crown, they signify royalty. The God of the pagans walks in three worlds: the lowly land of all beasts, wild and tame, with their simplicity; the man-made realms and agricultural/industrial complexes, for he has always been the Magical Smith, the Maker and Designer: and above these he is the Divine Sky Father.

In the story of the Goddess and the God which may form the underlying pattern of the pagan cycles of celebrations, the God is born of the Lady in midwinter and, like all nameless gods, is known as ‘Mabon, son of Modron,’ literally ‘Son, son of the Mother,’ in Welsh. It is a familiar idea, found in many faiths world wide, of a magical son born in humble circumstances to a mother who does not appear to have a husband. How can she? For the God is also his own father, loving his mother, becoming her husband, and yet she outlives him. The God is a cyclic being, closely related to the greenery of the land, being born in winter dark, growing through the days of spring, coming to his full strength, with the sun above, at midsummer, and learning of his impending sacrifice at harvest. Here he is cut down, willing victim to the reaper’s blade, offering his seed as grain to sustain the people as autumn chills the land. Dead, he is mourned by the Goddess, his widow, who never dies or deserts her children. In the dark months of winter she renews her youth, casting off the face of the hag, and regains her beauty, ready to encounter the young lord in spring.

It is these Mysteries, that of the dying, sacrificed God and the undying, changing Goddess, which form the foundation of pagan worship. The seasonal festivals act out the life cycles of these First Parents, their magical birth, growth, wooing, loving, fulfilment and departure to the Underworld, beyond our knowledge.

Although each changes, both the God and Goddess of the witches are immanent; they can be approached for prayer or consolation, for guidance or for healing. It is through this very personal interrelationship that true paganism is expressed. You will come to see whichever aspects of these Old Ones you most need to help you. By regularly seeking them out in the silent places of your heart and in the natural places of the world, you will get to know them as if they were friends, parents, lovers, teachers, healers or wise old guides throughout your life. Because they are above all agents of change, how you see them, in dreams, meditations and rituals, will reflect what you expect to see. Their substance is not of this world, immutable and fixed, but a plastic, astral substance which can appear in many shapes or characteristics. If you ask to see them as they are, perhaps you will see only light, or feel power, or fire – only you can discover that. It is because they have many attributes, evolved through humanity’s long childhood, and many faces, names, associations and powers that it is important to consider the concept expressed by Dion Fortune, that All Gods are One God, and all Goddesses are One Goddess, and there is One Initiator.’ She is only echoing earlier words put into the mouth of Isis by Apuleius, writing 1800 years before.

This multiplicity of deities can seem confusing to some people, unless the foregoing is taken into consideration. You are dealing with a variety of aspects, personified by people as many gods and goddesses, but just as the Roman Catholics have many saints, all being credited with their own life stories, martyrdoms and specialities, so did the earlier pagans see their own deities. Underlying both traditions is the concept of a Creator or, to the magical folk, an Initiator, by whose power those lesser, more tangible and approachable saints, gods or angelic beings come into existence.

Most pagans do not reject the concept of a creative or generative force, shining as light through the beings of the gods and goddesses, but comprehend it as something beyond, something too ephemeral to define. You will find references to ‘Illumination’ or ‘Enlightenment’, ‘Seeing the Light’, and the ecstasy of ‘At-Onement’ or ‘Unity with All Creation’ which occurs during mystical experiences. This is an altogether higher experience than those commonly undergone during rituals, although such work can lead very ordinary people to have some extraordinary visions and inner awakenings, even if such transcendental happenings are not sought or expected.

Here is a fictional character’s response to encountering one of the aspects of the Lord of the Wild, taken from what some people might think is a strange source, a children’s story book, The Wind in the Willows by Kenneth Grahame. Some of the animal characters are looking for the otter’s child and are led to an island:

In silence they landed, and pushed through the blossom and scented herbage…till they stood on a little lawn of marvellous green, set round with Nature’s own orchard trees – crab apple, wild cherry and sloe. ‘This is the place of my song-dream, the place the music played to me,’ whispered the Rat, as if in a trance, ‘Here in this holy place, here if anywhere, surely we shall find Him!’

Then suddenly the Mole felt a great Awe fall upon him…it was no panic terror – indeed he felt wonderfully at peace and happy – but it was an awe that smote and held him…And still there was silence in the populous bird-haunted branches;…and still the light grew and grew…The summons seemed still dominant and imperious. He might not refuse were Death himself waiting to strike him instantly, once he had looked on things…rightly kept hidden. Trembling he obeyed…and then in that utter clearness of the imminent dawn, whist Nature flushed with incredible colour…he looked in the eyes of the Friend and Helper; he saw the backward sweep of the curved horns, gleaming in the growing daylight; saw the stern, hooked nose between the kindly eyes that were looking down on them humorously, while the bearded mouth broke into a half-smile at the corners; saw the rippling muscles on the arm that lay across the broad chest, the long supple hand still holding the pan-pipes only just fallen away from the still parted lips; saw the splendid curves of the shaggy limbs disposed in majestic ease on the sward; saw, last of all, nestling between his very hooves,…the little round form of the baby otter…

Then the two animals, crouching to the earth, bowed their heads and did worship.

Sudden and magnificent, the sun’s golden disc showed itself over the horizon, and the first rays, shooting across the level water meadows, dazzled them. When they were able to look once more, the Vision had vanished, and the air was full of the carol of birds that hailed the dawn.

The whole passage, from the chapter ‘Piper at the Gates of Dawn’, is well worth reading thoroughly and its symbolism and powerful images used for meditation. Similarly beautiful invocations of Pan are to be found in the magical invocations of Aleister Crowley, the pagan poems of Doreen Valiente and in the novels of Dion Fortune, especially The Goatfoot God. You will need to seek out those depictions, invocations and images which most closely call to your inner vision the form of the Great God of Nature, the Lord of the Wild or the Horned Hunter, antler-crowned, who leads his mysterious pack of hounds across the sky, harbinger of storms or tempests.

These are not tame powers, however; neither God nor Goddess needs to be seen in the same context as gentle Jesus, meek and mild. Doreen Valiente conjures up the experience in the words of part of her poem, Invocation to the Horned God:

Come, O come, to the heartbeat’s drum!

Come to us who gather below, When the broad white moon is climbing slow,

Through the stars to the heaven’s height. We hear thy hooves on the wind of night!

As black tree branches shake and sigh, By joy and terror we know thee nigh.

We speak the spell thy power unlocks, At solstice, sabbat and equinox,

Word of virtue, the veil to rend, From primal dawn to the wide world’s end.

It is the combined feeling of excitement and sacredness which shows to neo-pagans that their God and Goddess are in some way present in rituals or in the celebration of festivals, many of which enact their life story. The ideas which you may explore for their validity for yourself include the most widely accepted concepts about the Mighty Ones. First, you need to consider the multiplicity of their natures, both Male and Female, Mother and Father, Immanent and yet Holy. You need to be aware that many pagans accept the idea of a Creative Spirit, Initiator, First Emanation from the void. You also need to be aware that the principle of reincarnation is common among pagans and witches, who hold that every living creature has an immortal spirit which, evolving as it goes, lives through many lives.

Some of the themes of meditations and self-explorations may well lead you to recall your previous lives, in other ‘selves’, and the knowledge you had then, the relationships and long-lasting bonds of love or hate which re-emerge in this life to bring joy or pain. Within this concept of eternal and evolutionary life is the concept of karma, an Eastern term meaning not just ‘fate’ or ‘destiny’ but an interlinked chain of action and response in our human affairs. It is not a simple ‘knock for knock’ arrangement tying two parties into continuing conflict, but a theory which suggests that good actions will lead to pleasure and those which are harmful, to yourself or others, will hold you back by limiting your freedom. Each action you make in the world affects the entire universe. If your action is basically evolutionary, you will move a fraction forward; if it prevents evolution, then you will suffer the consequences. It is for this reason that the skills of real magic are only bestowed, by the Goddess, on these who can handle the power with care.

Love, honour, respect and personal responsibility are among the watchwords of most successful witches and magicians. You have to learn that even to offer healing, unasked, can be a harmful act, for it interferes with the life pattern of another human being. If someone is ‘miraculously healed’ without learning from the experience, it will have to be repeated, and if you tried to heal them, then perhaps you will suffer some illness. Most of the traditional sorts of spells the old witches were asked for were those to make people fall in love with the witch’s client, or to break up marriages, or grant power to those who were not ready to handle it. Today most of those sorts of requests would be met with a long counselling session, perhaps using a form of divination to help the client sort out his or her own love life. To win love you have to deserve it by being a lovable person – there is no other way!

Spells and magic will not lead to power or riches or fame unless the one who seeks such rewards is ready and capable of handling these, and all of them have their price. To be powerful, in any field, means that you are also controlled and responsible, sensible and caring. To have wealth implies that you have earned it, not stolen or conned it out of its rightful owner. There are many things which witches possess which are incredibly valuable, yet have no monetary price, nor can they be bought or stolen. These include peace of mind; harmony and joy in their relationships, both earthly and with the gods; success in their chosen fields of life, perhaps without the added burden of fame; a wisdom and inner knowledge which will answer most of life’s problems, and an enduring patience which will see them through the rough patches. Most of the ordinary standards by which success is measured do not apply, but you can see by the light in their eyes rather than the money in the bank how well they are doing in the Game of Life!

Although covens do have High Priestesses and High Priests who may well have progressed through stages and degrees set by their Tradition, the direct communion with the Old Ones will make all sincere seekers into their own priesthood. Having a qualification of some sort has not always been a necessity to this sacred calling. The oracles are chosen by the Goddess, who speaks through them, but without diminishing their awareness or entrancing their minds, a very different concept to that of mediumship, or channelling, as it is sometimes called these days. Those who walk in the Old Ways may well find that in verse and ritual, in song and dance the Great Ones can indicate their will through those who are dedicated to their wisdom.

Another valuable task certainly carried out by witches of old, as they served their communities, was that called, in the Celtic Church, ‘Soul Friends’. These people, men and women, were respected for the way they lived their lives and would be freely consulted by anyone in trouble, of heart, mind or spirit. It was possible to discuss spiritual or emotional matters with them, in a lonely grove or quiet garden. There was no offering of forgiveness by an unsanctified priesthood, but gentle comfort, support or guidance. All these things have been sadly neglected in our hurried world. To be able to turn to a wise friend, whose views would be impartial yet caring could go a long way to easing the spiritual deprivation of our towns and cities. Soul Friends were companions of children, who might tell of rough treatment by their elders; or of single women deserted by their menfolk yet trying to rear children alone. They helped the elderly, slowly walking to the gates of death, yet comforted and guided by those wise in such matters. Perhaps the witches of the New Age will restore such a sacred calling to their repertoire, and be willing to listen and advise both pagans and others who seek such consolation.

You cannot be forced to believe anything, but you can allow your own inner being, your own eternal, reincarnating (if you accept it does) spirit to show you what is truth in the matter of religious action or faith. Seek to understand, rejecting nothing until you have really tried to comprehend. This goes just as much for aspects of the faith you may be trying to exchange for pagan philosophies and practices, for the seeds of much valuable learning may be hidden in holy books, as well as bigotry, nonsense and out-of-date ideas. Read for the poetry, the words in praise of deity, the actions of the satisfied heart and awakened spirit. Examine the words and works of any pagans or witches you come across. Would you really like to be like them, hold their world views, their attitudes, biases and concepts of deity, without bending your own truly held beliefs? No true religion will suppress debate, honest examination of its sacred texts, or discussion of its tenets by any seeker who is trying to understand. The more rules and restrictions, the more hollow the teaching and empty the lore. The witches hold one sentence as their Law: ‘An it harm none, do what ye will.’ ‘None’ in this case implies everyone and everything! ‘An’ in old English means ‘In order that’ and ‘will’ is your soul’s own true will, not the whim of the moment.

Another underlying principle of the paganism of witchcraft is the idea that every individual contains a spark of the Creator, manifested as both God and Goddess inside each of us. Those who take up the duties as a New Age priest or priestess will eventually learn, directly from those deities within, how to handle their powers, speak with their voices, bless with their benediction. It is not something which can be expressed in a book, but has to be learned patiently, by personal dedication and commitment to that path. It is not an easy option, either, for to serve the Creative Principle is a very hard, heavy and enduring task which, once taken up, cannot be set aside for human reasons. If you work through the exercises, make the effort required to attune yourself with the powers of Nature, interact with the God and Goddess as they may appear to you in dreams and visions then eventually their twin powers within you will awaken.

Some Traditions teach only of either the God or Goddess within, but in reality, because our immortal, reincarnating spirits may be either male or female, there dwells deep within the nature of both sexes. When this is awoken our understanding of relationships, friendships, love and passion is increased immeasurably. It is by working with the God and Goddess within that we may gain much of our magical power, and alongside that the will to control it and the responsibility to use it properly. If you look at the earlier part of this chapter, you will see which are the main attributes of the God and Goddess as they exist and are available to everyone, and then you may be able to choose those aspects which you most need to invoke in yourself, using your inner God/Goddess force to do this. Gradually you will learn the ancient art of symbolism and magic, wherein a certain sign, number, colour, tree or flower may represent that which you wish to contact, and by its ritual use, or even mental imagination, you will be able to ask clearly for specific help, and receive just that. The rituals and charms, the talismans and spells of the Old Ones were much less sophisticated than the ones some magically-minded witches use today. Both sorts work, but a return to the older, simpler and more natural methods will do no harm.

Exercises

You may already be encountering difficulties because you are choosing to redirect your life, and walk an uncommon path, but if you are really intent on walking the Old Way you will need to persevere.

Again, the second Moon requires you to carry on research as well as looking at what is going on in the community around you. Look at every tree you see, take every opportunity to witness or join in local well-dressing, bonfire processions or morris dances. They all contain hidden jewels of our forgotten pagan heritage. Also find time to be quiet every day, meditating if you know how, or at least mulling over what you have read, what you have written in your Book of Illumination, and all the ideas flitting like bats through your mind, by day and night.

Here are some more things to do in your second Moon of training. Consider what it means to have a Goddess and a God with many forms. Also read and think hard about religious experience, what it should do or may have done for you in the past. What would you consider a mystical experience to be like?

Divide one page of your Book of Illumination into two columns and write ‘The Goddess’ at the top of one column, and ‘The God’ at the top of the other. Begin by writing in each pairs of names, attributes, symbols or titles, matching the Goddess as Moon with the God as Sun, for example. Sometimes you have three Goddess attributes and only one God name, but you will gradually find balances. You should be able to continue this list through several pages, especially if you take some of the classical deities as well as the local ones.

Sit silently with your eyes closed, relax and then ask the Goddess to show herself to you. See what happens after a few minutes, and write it in your Book. On another occasion ask for the God to appear, and again record what you see or experience. Then ask to see them both.

Draw a large circle (round a plate) and enter the Festivals, taking the top to be north. In segments, add symbols, colours, flowers and all the other things you personally associate with each feast. If you don’t know very much yet, rather than copying from this book, add more after each festival passes.

Look at poetry, more or less at random, in bookshops or the library. Try to devise your own brief invocations for the elements that surround your circle. Work with the basic powers rather than elaborate god-names which you may not fully understand. Try to open up your emotions rather than treating this as an intellectual exercise.

Walk about out of doors and visit somewhere that you would consider sacred, be it religious site, highest local hilltop, ancient monument, old tree or spring of fresh water. Try to discover how and why it feels different to any similar ‘non-sacred’ place. Relax with your eyes closed and stretch your senses.

Here are a selection of books to look out for:

Robert Graves, The White Goddess (Faber)

Marian Green, A Harvest of Festivals (Longman, out of print)

Marian Green, Natural Witchcraft (Thorsons)

Miranda Green, The Gods of the Celts (Alan Sutton)

William James, Varieties of Religious Experience (Penguin)

Caitlín Matthews, The Elements of the Goddess (Element Books)

Don’t expect any of these books to be a very easy read, nor do any of them explain exactly about the work of Old Village Witch or Cunning Man because there is very little written about them, except as parts of learned studies by folklorists, but they are a treasure house of useful ideas.

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