Rituals
A QUESTION FREQUENTLY asked is, “Can I write my own rituals?” The answer is,“Yes,” albeit a qualified “yes.” There are many talented people in the Craft and they should be allowed—indeed, encouraged—to develop their talents (the two, Craft and talent, seem somehow to attract one another). But before you start writing your own rituals, work for awhile with the ones I have given you in this book as they are written. I would suggest working with them for a year at least. Get to know them. Feel them. Live them. They have been written based on a great many years of experience, not only Craft experience, but experience and knowledge of many other aspects of the occult, anthropology, and, most importantly, knowledge of the necessary elements of ritual (see “The Construction of Ritual” below). Everything is there for a reason, so do not go chopping and changing just because you think “it sounds good!”
Take special note of some of the elements given in these rituals.
In Erecting the Temple—this is the construction and consecration of your meeting place; your temple. It is one of the basics, ensuring psychic cleanliness of the area and of the occupants. It also includes the inviting of the Lady and her Lord to attend and witness the rites to be held in their honor.
In Clearing the Temple—you have the necessary thanking of the Lady and Lord and the official termination of the proceedings.
In Cakes and Ale—there is the “connecting link” between the ritual/ worship part of the meeting and the working/social part. It is important in that it is found universally and is really the culmination of the worship: the thanking the gods for the necessities of life.
The above, along with the Self-Dedication and the Initiation, are the main ingredients, the basic skeleton, of Wicca.
The Construction of Ritual
The dictionary (Webster) defines rite as “a formal act of religion . . . a religious ceremony” and ritual as “consisting of rites . . . the manner of performing divine service.”
A formal act of religion . . . we need form; we need a definite construction. Ritual can be religious or it can be magickal. In either case it follows, and has, a certain form. The basics are what are known as legomena (meaning “things said”) and dromena (“things done”). In other words, whether religious or magickal ritual, it must have words and actions together; not just one without the other. It must also have (1) an opening; (2) a purpose; (3) a “thanksgiving” (in the case of a Craft religious ritual); (4) a closing.
The opening and the closing are already there for you—the Erecting the Temple and Clearing the Temple. Also, the thanksgiving is there in the form of Cakes and Ale. Your interest, then, in constructing ritual (at this time), is focused on purpose.
Why are you having the ritual? What is it for? Is it to celebrate a time of the year, seasonally (a Sabbat)? Is it an Esbat? Handfasting? Birth Rite (Wiccaning)? Get the purpose firmly in your mind at the outset so that you know where your emphasis will lie.
Look at the following, from one tradition of the Craft:
The High Priestess recites the Goddess’ Charge. The High Priest recites the Invocation to the Horned God. The coven dances, singing “Eko, Eko, Azarak, etc.” They then chant the “Witches’ Chant.”
All the above is found repeated at all of the other Sabbat Rites of this particular tradition.
Finally the High Priest says:
“Behold the Great Mother who hath brought forth the light of the world. Eko, Eko, Arida. Eko, Eko, Kernunnos.”
That, basically, is the sum total of this particular tradition’s Sabbat Rite. Now, the question is: which Sabbat is it?
The only words said at this rite that are not said at the other seven Sabbats are the High Priest’s final:
“Behold the Great Mother who hath brought forth the light of the world.”
So as not to keep you in suspense, this is their Imbolc Sabbat rite . . . but who would know it? It has nothing, in the “words said,” to indicate a celebration of that time of the year. By contrast, look at the following Imbolc Sabbat rite, from another tradition:
Priestess: “Now has our Lord reached the zenith of his journey.
It is meet that we rejoice for him.
From now till Beltane is the path ahead less dark,
for he can see the Lady at its end.”
Priest: “I urge ye, Wiccans all,
to give now your hearts to our Lord Woden.
Let us make this a Feast of Torches to carry him forward in light,
to the arms of Freya.”
. . . and so it goes on, all of the ritual centering on the importance of that special time of the year; the fact that Imbolc is the halfway point through the “dark half” of the year; halfway between Samhain and Beltane. No one could take that particular ritual and perform it at, say, the Autumn Equinox and expect it to fit. Yet the earlier quoted ritual, from the other tradition, could be performed at any time of the year and it would still fit in! It is not, therefore, a good example of a seasonal ritual—especially of a Sabbat—and certainly falls far short of what you should be able to expect. So, when writing rituals, keep in mind first and foremost the purpose of the ritual. This purpose must also be brought out in things done—the actions of the celebrants. To look further at the second of the traditions above, the participants take candles and light them from the priest’s and priestess’ candles. They then hold them high in the air and circle about the altar. Sympathetically they are lending strength and light to the God at the time of his greatest need. Again, there are no such actions in the Sabbat rite of the first tradition.
Participation is important. The Craft is a family religion in the sense that the coven is like a large family. The family should be able to participate freely in its activities. In Christianity the so-called participants are more like an audience. They sit in a large building and watch what goes on, only occasionally being allowed to join in the singing and praying. What a beautiful contrast is the Craft, where the “family” of the coven sit together, equally, about the altar and all participate.
Keep this in mind in your rituals. Participation is important. Include lines to be said by others than the priest and priestess, even if it is only a joint “So mote it be!” If you can get actions/gestures for them, so much the better. Everyone should be able to feel that they are a part of the ceremony (rather than apart from it). You might want to include a group meditation as part of the ritual. Group meditations can be extremely effective. You might also want to make song and dance an integral part of the ritual. There are many possibilities.
The Esbat ritual, as I have written it in this book, contains some very important elements. Perhaps the most important of these is the personal praying— asking the gods for what you need and thanking them for what you have. This should always be in the individual’s own words. However inadequate the Witch may feel, at expressing herself or himself, the fact that the words come from the heart is far more important than correct grammar and sentence construction.
The Moon ceremonies, as written, follow the traditional form of reverence to the Lady and attention to her identification in the past, in other areas and other civilizations. Note that the Goddess is invited to join the group and speak. She is not “drawn down,” in the sense of being summoned or invoked. The times when the Lady will actually appear to the coven are indeed rare and it needs an exceptionally strong and mature, priestess to handle it. I feel that if the Lady wishes to appear to the coven (or the Lord, for that matter), then she will certainly do so. But she will do so when she is ready and not just because she has been invoked/conjured/summoned! Who are we to order the Lady? So, if you feel drawn to write a new Full or New Moon ceremony, please keep this point in mind.
Guardians of the Watchtowers
As I have mentioned before, there is a great deal of Ceremonial Magick that, over the centuries, has found its way into some traditions of the Craft. Most of it has gone unrecognized by all but a few Craft practitioners. The use of the wand, for example, and the word athame; the white-hilted knife and the pentacle, etc. Ceremonial Magick as you know, involves conjuring entities and demanding that they do the Magician’s bidding. Surprisingly, just such conjuration is found as part of many traditions’ Erecting the Temple (or, Forming the Circle, as some of them call it). Included in their rituals is what is referred to as summoning the “Guardians of the Watchtowers,” or “Guardians of the Four Quarters.” These Guardians are often associated with specific entities, such as Dragons, Salamanders, Gnomes, Sylphs, and Undines. It would seem obvious that here the group could be treading on dangerous ground. In fact this was very pointedly brought home to one coven who once forgot (!) to banish the Salamanders of the South at the end of their rites. They were surprised when, shortly after the meeting, fire suddenly broke out in the south of the covenstead!
I do not recommend that you indulge in summoning these “guardians.” Surely to have invited (“invited,” not “commanded”) the Lord and the Lady themselves to be present and to watch over you is sufficient? What better protection could any Witch ask? So, if you hear of others who include such conjurations in their ritual preparation, you now know what is involved. Should you ever be present at such a Circle—perhaps as a guest—then I would strongly urge you to mentally erect a protective barrier of white light around yourself . . . just to be on the safe side.
Origins
One final word; an important one. Do show the origin of any rituals. I would suggest that you construct your book with the rituals as I have presented them here in this volume, for a base. Then (you might even want to make a separate section) you can add alternate rituals. There you can place any you have written yourself or obtained from other sources. But make sure you say either who they are written by or where you obtained them. In this way it will be obvious to newcomers to your coven, at later dates, what has been added and when.
Some points to remember when writing rituals:
Do not change a ritual just for the sake of change.
Rituals should be enjoyable; they should not be a chore.
Words can work like music, for building power.
Simplicity is better than complexity.
Give origins and dates for new material.
Forming a Coven
Finding Members
The first step to forming a coven is, of course, to find suitable people. Whatever you do, do not rush. A coven is a family. It is a small unit of people acting together in perfect love and perfect trust. That sort of relationship does not come easily.
There are basically two approaches you can make, depending on your circumstances. One is the obviously preferred route—through other known Pagans. The other is the longer route of weeding out merely potential Pagans. Let us examine both methods.
Through the many Pagan and Craft festivals and seminars held across the country these days (see listings in the many and various Pagan publications, such as Circle Network News), you can get to meet and know other people from your area who are, at least to some extent, knowledgeable about Wicca. You can also seek out those who are from your area through contact listings in these various publications. You might even want to run an ad there yourself. In this way, others can learn of your desire to form a coven and can contact you. Let it be known that you are willing to consider applications. I say “willing to consider” in no way to infer that you should be aloof, but simply because you need to find those with whom you are most compatible. You do not have to accept everyone who applies.
A sample ad might be worded as follows: “Wiccan coven forming. Priest(ess) presently considering applications from those wishing to join the Craft. Please send photograph and full details to . . .”
I would suggest using a post office box number, to ensure privacy. Arrange a meeting, with those who respond, on neutral ground—perhaps at a coffeeshop, a restaurant, in a park, or similar place, and meet them individually. Get to know them well, over several such meetings, before ever inviting them to your home. Find out what they know of the Craft; what they have read; what they think of what they have read. Try to do more listening than talking.
What sort of people are today’s Witches? First of all they are what might be termed “thinking” people. People who, rather than accept something or someone else’s word, will investigate for themselves; read, research, look at the thing from all angles before reaching a conclusion. They are housewives, clerks, teachers, business people, truck-drivers, soldiers—all sorts . . .
Astrologically speaking we are one third of the way through the twelfth house of the Piscean Age. At the end of this house we enter the Aquarian Age. This is, then, the eve of the Age of Aquarius, and it is one of general unrest. Of dissatisfaction—particularly with religion— and of searching for “inner peace.” There has, over the past four or five years, been a tremendous rebirth of interest in the occult, a veritable renaissance of thinking. Young people have realized that they do not have to follow tradition; that they are able and should be able to think for themselves. People are looking critically at religion; refusing to accept a particular religion just because it was that of parents and their parents before them. . . . There is this constant searching, by young and old alike. It is in this searching that so many discover the Wicca. And the reaction is invariably one of joyous relief—“But this is what I’ve been looking for!’’
Anatomy of the Occult
Raymond Buckland
Samuel Weiser, N.Y. 1977
If you have to start from scratch, as it were, you can start by checking out any local psychical research groups, astrology groups, meditation groups, etc. Do not go bounding in loudly stating that you are looking to make people Witches! Once again, do more listening than talking. If you are patient you will find those who—even if they do not know what Witchcraft actually is, or if they still harbor some of the misconceptions about it—are obviously Craft oriented and willing to listen and to learn.
You may well have to take the circuitous route of forming your own “psychic development” group, as a clearing-house for possible coven members. You could base such a group on the material presented here in Lessons 7, 8, and 9, plus the supplementary reading. Through such a group you could then slowly weed out those who are, or become, sympathetic to the Craft. You will probably get a motley collection of people. Gavin Frost breaks them down into four categories: “The enthusiasts—full of all the things they are going to do for your group; the parasites— the world is against them; they have a million problems that can be solved only on the psychic plane . . . The know-it-alls—will tell you the instructions you are giving them are wrong . . . the shining ones—if you are lucky you will find (one or two) who are candidates for a real coven.” These last make it all worthwhile.
As before, meet all potential members on neutral ground first. Pick their brains to find out what they know and where their sympathies lie. Suggest books to them but, as much as possible, get them to ask questions rather than press information on them. Always remember that a coven can start with as few as two people (at the other end of the scale, a coven does not have to have a maximum of thirteen. It can be as many as fit comfortably into the Circle and work comfortably together).
Your Coven
Get your coven members, and potential members, to read as much as possible about the Craft. All Witches should have a general understanding of the history of the Craft; what has gone before; what has brought us to where we are today. You can teach them a great deal from the lessons in this book, but . . . beware of becoming a “guru!” In the ideal coven all are equal and all have something to contribute. Do not put yourself—or be tricked into putting yourself—on a pedestal “above” the other coven members. A good coven/tradition should be based on democracy; once the coven has been formed (e.g., once there are at least two people), let all major decisions be made through general discussion and open vote.
(I must digress here, a moment, to comment on traditions that operate degree systems. Gardnerian is a good example, though by no means the only one. In such traditions there is often [not always, certainly] a professed equality, but one that is only professed. The High Priestess, and/or Queen, is the beginning and end of everything. Others fall into descending order depending upon the degree of advancement attained. All those of the highest (usually “Third”) degree are classed as “Elders” and they are supposed to be the decision-makers, together with the High Priestess. This used to work extremely well, and there was much merit in the system. Unfortunately this seems no longer to be the case. These days there seem to be few women capable of handling the difficult position of High Priestess [and particularly the position of Witch Queen, or “Queen of the Sabbat”]. There are some, yes, and that does give us hope for the future. But there are far too many who get onto an ego trip; who hand out “degrees” like a mother doling out candy, and who try to gather in, and promote, as many followers as possible simply so that they can claim “I’m a more important High Priestess/Queen than you are!” It is unfortunate that such attitudes by the few have soured some of these traditions to the many. I would urge all new denominations, be they eclectic or whatever, to be constantly on their guard against such deviation from the true Craft belief that “we are all spokes of the wheel; no one is either first or last.”)
In addition to knowledge of the Craft’s past, it is a good idea to keep up on the present. Suggest subscriptions to such periodicals as Circle Network News (P.O. Box 219, Mt. Horeb, WI 53572) and Llewellyn’s New Worlds (P.O. Box 64383, St. Paul, MN 55164-0383). There are many other publications but they seem to go in and out of print so it is probably of little service to list them here. From these two,—which seem to remain fairly constant— you can learn of the availability of the others. You might prefer to make “coven subscriptions”— all share the cost and pass around the magazines.
Try to think, ahead of time, what your criteria will be, for new members of your coven. For example, I have heard of some people who will not have anyone in their coven who is physically handicapped! To my mind this does not make sense, but it is obviously a personal consideration. Think also, then, of what your response will be if approached by potential coveners who are of a different race, age, sexual preference, social level, etc. Some (many, I hope) will say “Come one; come all!” but others will find perhaps long-buried prejudices surfacing and having to be faced . . . and they do need to be faced. One point I might mention here: do not try to keep out police officers and the like, simply because they are law enforcement. There is nothing illegal about the Craft and, actually, the more we can impress this on those connected with the law, the better. So, far from discouraging them, encourage them.
It might be a good idea to have a pledge, or vow of secrecy, that new members must sign. It should be
Figure 14.1
simple and basically state that the person will never reveal the names of the other coven members, even if she or he should leave the coven at any time in the future. This is, basically, a right to privacy. There is, of course, no need for any dire threats of punishment for breaking this oath.
There is really no limit to the number you can have in your coven, as I have already mentioned. As many as can work comfortably together is really the criterion. I would suggest that the traditional nine-foot circle is best and, therefore, that eight or ten coveners is probably the best working maximum. Get the group to work together on projects such as the coven’s altar, sword, and book, for example. When it is necessary to vote on something, so far as possible aim not just for a majority vote, but for complete agreement by everyone. This is certainly essential on such decisions as to whether the coven should work robed or skyclad.
Decide, as a group, on the kind of coven you want to be. Always remember that the Craft is first and foremost a religion, so you come together primarily to worship. You may feel that this is all you want to do. Fine. However, some groups will want to explore and use their collective “power”; they will want to do healings, work magick, do divination, or work on individual psychic development. Again, fine . . . though such work must always be secondary to the religious aspects. Even such a working coven should not feel that it has to do work at every Esbat. You should do work/magick only when there is a need for it, though a certain amount of experimentation is understandable and acceptable.
You may want to give your coven a name. Many do. Examples are: the Coven of the Open Forest; Coven of the North Star; Coven of Our Lady of
Figure 14.2
Figure 14.3
Rebirth; Sand-Sea Coven; Coven of the Complete Circle; Coven of Family Wicca. Additionally, many covens design their own individual emblems or insignia, which they use on notepaper and put on flags and banners for Craft festivals (see figure 14.1).
In some traditions—usually those with a degree system—there is a symbol for the individual Witch to put beside her or his name any time she or he signs something (figure 14.2). If you feel the desire for such a symbol, even though your tradition does not subscribe to a degree system, I would suggest the symbol in figure 14.3. This is the inverted triangle surmounted by the pentagram and the Keltic cross—the lines of consecration marked on the body at initiation (see lesson 4).
There may be a need for coven rules. If so, these should be kept as simple and as few in number as possible. They may cover such things as inviting visitors to Circles; a suggested donation from each member to cover the cost of wine, incense, charcoal, candles, etc., at meetings (no one person should be expected to carry the cost of these necessities); behavior in the Circle (do you allow smoking or not—I would strongly suggest not); etc. I am personally somewhat opposed to hard and fast rules. I feel, and have found, that everything that arises can be dealt with through group discussion and decision. Some people, however, feel the need for a more structured format, at least initially. Just remember that any rules are for the good of the coven. They should, therefore, be flexible. There are so-called “Laws” listed in the Gardnerian (and other) Book of Shadows. Any sensible person reading these can see that (1) they date from, and are only pertinent to, a previous time, and (2) many of them are actually contradictory to the tenets of the Craft, including the Wiccan Rede. Gerald Gardner himself had said that they were only included in the book for interest’s sake. But some Wiccans seem to take them as inviolable! Remember, there is only one true Wiccan Law: “An’ it harm none, do what thou wilt.”
Establishing a Church
I am here discussing “church” in the sense of “a body of people; believers with an inner core of leaders,” rather than just a building. Our building, or meeting-place (which can be out in the open, of course), is our “temple.”
Unfortunately, the word church has certain Christian connotations, but I will use it for the moment for the sake of simplicity. The Old English word for . . church, incidentally, is ciri ce—pronounced “ki reek.”
Many covens, of various traditions, have established themselves as legal churches. Examples are Circle Wicca of Wisconsin, Church of Wicca of North Carolina, House of Ravenwood of Georgia, Minnesota Church of Wicca, and Arianhu Church of Wicca of Texas. There are many, many more. The object is to establish the Craft as a legally recognized religion, for despite the First Amendment, unsympathetic authorities can give one quite a hassle! You may want to establish your own group, but, be warned, it can be a long, drawn-out, very involved affair; oftentimes a veritable battle where the IRS is concerned. State laws vary so much that I can give no complete details here, but your first move, should you decide to go this route, is to check with the Internal Revenue Service, asking for details on how to register as a nonprofit religious organization. Their publication #557— How to Apply for Recognition of Exemption for an Organization—is a must.
One possible alternate that may prove less of a hassle is to associate yourself with such a group as the Universal Life Church, of Modesto, California. (601 Third Street, Modesto, CA 95351). I mention this church especially because they have already gone through numerous legal battles with the IRS, have fought all the way up to the U.S. Supreme Court, and have won! They have “no traditional doctrine . . . as an organization, (they) only believe in that which is right.” So says their literature. “Each individual has the privilege and responsibility to determine what is right so long as it does not infringe on the rights of
History does not record anywhere at any time a religion that has any rational basis. Religion is a crutch for people not strong enough to stand up to the unknown without help. But, like dandruff, most people do have a religion and spend time and money on it and seem to derive considerable pleasure from fiddling with it.
Lazarus Long
Neither this court, nor any branch of this government, will consider the merits or fallacies of a religion. Nor will the court compare the beliefs, dogmas and practices of a newly organized religion with those of an older,more established religion. Nor will the court praise or condemn a religion, however excellent or fanatical or preposterous it may seem. Were the court to do so, it would impinge upon the guarantees of the First Amendment.
Federal Judge James A. Battin
February 1973, ruling in favor of the
Universal Life Church against
the Internal Revenue Service.
others . . . (sounds a little like “An’ it harm none, do what thou wilt,” does it not?). . . . We are active advocates of the First Amendment of the United States of America.” In other words, you can establish yourself as a church, for legal purposes, through association with the U.L.C. but still practice your own particular denomination of Witchcraft with no changes, no modifications, no compromises, or restrictions.
If your desires should lean in this direction, do not rush it. To establish as a church really only makes sense when you have grown to the point of spawning several other covens from your mother one. At that time, talk with some of those who have so registered themselves. See whether the advantages outweigh the disadvantages. I strongly suspect that, for many of you, they do not.
Craft Greetings
As you encounter other Witches you will find common forms of greetings used. The two most common are “Blessed be” and “Merry meet.” The first of these actually comes from the Gardnerian tradition. In their initiation, the priest says the following to the initiate:
“Blessed be thy feet, that have brought thee in these ways.
Blessed be thy knees, that shall kneel at the sacred altar.
Blessed be thy womb, without which we would not be.
Blessed be thy breasts, erected in beauty and in strength.
Blessed be thy lips, that shall utter the sacred names.”
So to greet someone with the words “Blessed be” is to imply all of the above.
“Merry meet” is an older, more common, Pagan greeting. In full it is “(May we) merry meet; merry part; merry meet again.” Today it is usually just given as “Merry meet” on meeting and “Merry part” or “Merry part; merry meet again” on parting. All of the above (“Blessed be” and “Merry meet/part”) are invariably accompanied by a hug and a kiss.
Clothing Accessories
Sandals
For those who would like to make their own sandals, here is a fairly simple method:
Typical sandal
Cloak
A cloak is a nice accessory. It is the sort of thing that can be worn by skyclad Witches, before and after Circle, if necessary, or it can complement a regular robe. The simplest cloak is semicircular, hanging to the ground and with a hood, or cowl. It is fastened at the neck and can be of any suitable material. A heavy cloak for winter and a light one for spring and fall is a good idea. The color can either match or contrast with your robe.
A simple cloak
Young Wiccans
There are a few books available, for children, that do treat the Craft in a positive light. I would recommend the following:
The Witch Next Door. Norman Bidwell. Scholastic Book Services, N.Y., 1965.
The Witch’s Vacation. Norman Bidwell. Scholastic, N.Y., 1973.
The Resident Witch. Marian T. Place. Avon Books (Camelot), N.Y., 1973.
The Witch Who Saved Hallowe’en. Marian T. Place. Avon/Camelot, N.Y., 1974.
Timothy and Two Witches. Margaret Storey. Dell (Yearling), N.Y., 1974.
The Witch Family. Eleanor Estes. Harcourt, Brace & World (Voyager Books), N.Y., 1960.
I am sure there are other good books also. Just look around.
When you encounter books (or magazine or newspaper articles, for that matter) that are antagonistic to Witchcraft, and promote misconceptions, do not hesitate to write to the publishers and set the matter straight. Let me here include an article that appeared in the Seax-Wica Voys (Official Journal of Saxon Witchcraft) in the Imbolc 1983 issue, together with editorial comment.
Stan Slays the Dragon
or, “Positive Public Relations”
by Richard Clarke
Recently, several students of Chicago decided that rather than allow the kids to go trick-or-treating, there would be a big Hallowe’en party sponsored by the village. Five such parties were to feature “Burning a Witch” in a big bonfire.
A reporter for the Chicago Tribune called Stan Modrzyk, Priest of the First Temple of the Craft of WICA, of Chicago Heights, and asked him how he felt about it. Stan told him he thought there would be all sorts of Hell to pay if they said they were going to burn a Jew or a Baptist, and immediately wrote to all five villages, several local papers (including the Tribune) and an attorney, saying that making a Witch-burning, even in effigy, was a poor lesson for the kids, that it smacked of religious persecution and he was prepared to go to court to stop such demonstrations if they did not call it off. Bonfires were okay, but no Witches in them.
A town meeting was held by one village, which was attended by the “village fathers,” several local residents, representatives of several local covens, and the Channel 7 News (the local ABC affiliate). The controversy was picked up by both TV and radio, as well as the local newspapers, and at least three of the five villages agreed early on not to have Witches in their bonfires. I do not know if either of the other two villages went on with their “Witch burning” (I understand they also called them off—Ed.) but you can bet it won’t happen next year!
I feel members of the Pagan community have a duty to speak up when incidents like this occur. History tells us that Witches, or at least some accused of Witchcraft, were burned in the past. History also tells us that quite a few Jews were put in gas chambers in the ’40s. If anyone were to make a municipal display of “gassing the Jew” there would be screams, boycotts, legal actions, etc., by every Jewish organization in the country. The Jewish Defense League would probably show up and stop such a demonstration with physical force if necessary. Can Witches do less?
I am not advocating violence. I am saying that we should start looking out for ourselves and fighting ignorance of the Craft wherever we find it. Let the world know that the various forms of Paganism, including Witchcraft, are legitimate forms of religion; that Witches and other Pagans are practitioners of a religion older than Christianity and that we desire and expect the same respect shown to other religious groups. The respect will be forthcoming. . . .
The VOYS heartily applauds Stan Modrzyk’s actions and Richard’s follow-up. The Seminary* has already been instrumental in establishing religious rights for a number of individual students. Let’s ALL work for the religion we love. We have had articles in past issues of the VOYS on misrepresentation of the Craft on television and in movies. We are happy to once again give the addresses of TV networks and agencies that deal with broadcasters. Remember, when writing, to state your case clearly and calmly and without abuse.
—RB
ABC–TV, 1300 Avenue of The Americas, New York, NY 10019
NBC–TV, 30 Rockefeller Plaza, New York, NY 10020
CBS–TV, 51 West 52nd Street, New York, NY 10019
PBS–TV, 485 L’Enfant Plaza West SW, Washington DC 20024
Action For Children’s Television, 46 Austin Street, Newtonsville, MA 02160
Federal Communications Commission, 1919 M Street NW, Washington DC 20554.
National Citizen’s Committee for Broadcasting, 1346 Connecticut Ave NW, Washington DC 20554.
National Advertising Division, Council of Better Business Bureaus, 845 Third Avenue, New York, NY 10022.
Breaking the News
A question I am often asked is, “How do I tell my girlfriend or boyfriend that I am a Witch?” I hear stories of apparently wonderful relationships suddenly evaporating when the “unsuspecting” partner learns that her or his hitherto ideal mate-to-be is a Wiccan (or even just interested in the Craft). We know, of course, that there is nothing wrong with being a Witch, or being interested in any aspect of the occult. The trick, then (if any trick is needed), seems to be in the manner in which the news is broken. “Guess what, Frank . . . I’m a Witch!” is not the way. Poor Frank will choke on his popcorn then run for the hills. No, the best way is through education.
Start by waiting for an opportune time (when she or he is in a mellow, talkative mood), then lead the conversation into the subject of the occult . . . the occult generally. Rather than stating your interests, ask your partner what knowledge she or he has. If necessary, explain that the occult is a very much misunderstood field; that late-night movies and cheap novels are largely responsible for the multitude of misconceptions that abound. Then say, “Take Witchcraft for example. Now—what do you believe Witchcraft to be?”
Your partner will then give you a good idea of what she or he knows about the subject. It may be accurate or it may not. The thing is, to then take that as a jumping-off point to explain what Witchcraft really is . . . how it developed; how it was distorted; its re-emergence; the way it is practiced today. Do not be too down on Christianity—just give the facts. You will almost certainly be asked, “How come you know so much about it?” No, do not say, “Because I’m a Witch!” There is still more groundwork to be laid. Simply state that you find the subject very interesting and you have taken the trouble to read a great deal on it.
The next step is to get your friend to read some of the better books herself or himself; those recommended throughout this workbook, for example. If there is a real “magick” between the two of you, then she or he will be interested enough in your interests to read what you suggest. And if that magick is not there, then it does not really matter what she or he thinks, does it?
From there you can then elaborate on just how interested you are, and, finally—again at the opportune moment—confide that you are, indeed, a Wiccan. Incidentally, it seems the trend, these days (and I think it’s a good trend), to use the word “Wiccan” rather than the older “Witch.” It certainly does help overcome the inbred misconceptions, to an extent.
If, after discussion and reading the worthwhile literature, she or he clings to the misconceptions, pointedly ask why she or he believes that way. It is not usually difficult to break down any arguments and show them for the illogic they invariably are. If, however, in the final analysis, she or he refuses to accept at least your right to your own beliefs, then you should seriously consider calling off the whole relationship. It is fine to disagree, but it is totally unacceptable to have any one person try to impose his or her beliefs on another or disallow the other the right to their own beliefs.
As a footnote to the above, if you are approached at any time by someone who has learned of your interest or activity in the Craft, never start out trying to defend your position. Always put the onus on the other person by saying, “What do you mean by ‘Witchcraft’? What do you believe a Witch to be?” This way you are in a position to see where they stand and to correct their views rather than trying to justify your own.
Create Your Own Rituals
Rituals
Lesson Fourteen Questions
1. Relate how you came to form/join your coven. What is its name? How did you establish your church/ temple?
2. What reactions did you get when you told others of your Wiccan activities? How did you describe your beliefs?
Examination Questions
for Lesson Fourteen
1. Is it permissable for you to write you own rituals? What are the two basics to bear in mind when writing them, and what should be the focus of the ritual?
2. What names will you give to the God and the Goddess in your rituals?
3. Why is participation important in religion?
4. Where is the best place to find potential coven members?
5. Why would any tradition of the Craft want to establish themselves as a “church?”What would be the first step to so establishing yourself?
6. One Saturday morning you happen to see a program for children on television that depicts a Witch as an evil worshipper of the Christian Devil. What should you do?
7. Your mother-in-law happens to find your Book of Shadows and your athame. She immediately assumes you are a servant of Satan! What would you tell her?
Please Read
Seasonal Occult Rituals by William Gray
Recommended Supplementary Reading
The Spiral Dance by Starhawk
* The Seax-Wica Seminary. This was founded and run for over five years by Ray Buckland. It had well over a thousand students worldwide. It did a lot of good work, especially in teaching the Craft to a great many people who otherwise might never have had a chance to participate.