“Earth Prayers From Around the World: 365 Prayers, Poems, and Invocations for Honoring the Earth” edited by Elizabeth Roberts and Elias Amidon and “Earth Poems: Poems from Around the World to Honor the Earth” edited by Ivo Mosely, both published by HarperCollins, provide a wealth of inspirational writing drawn from a wide variety of spiritual paths.  My own coven uses these two books for ritual material, particularly Sabbat prayers and incantations.  The poems are great for quiet meditation too.

“The Earth Speaks” by Steve Van Matre and Bill Weiler is similar, but presents more prose while the first two books mentioned focus on poetry.  This book is more suited for meditation, discussion, and activity ideas rather than material that lends itself for use in ritual.

Books written for parents and teachers are great for everyone regardless of age for suggestions of things to do to get you learning and involved in Nature.  Look for books such as the classic “Sharing Nature with Children” and “Sharing Nature with Children II” by Joseph Cornell, “The Learning Works Earth Book for Kids” by Linda Schwartz, “Teaching Kids to Love the Earth” by Marina Lachecki Herman and associates, or “Nature With Children of All Ages” by Edith A. Sisson.

Books on gardening and activities such as birdwatching can really help immerse participants in the cycles of Nature in their local area.  My favourite is Marcus Schneck’s “Your Backyard Wildlife Year.”  It gives a month-by-month collection of activities and information relevant to people who live in the northern part of the United States and the southern parts of Canada.  You’ll often find similar books in bookstores shelved in the “local interest” section.

Similar books, which often read more as journals recording the natural cycles in a particular area rather than an activity book, include “Natural Prayers” by Chet Raymo, and “Great Lakes Nature: An Outdoor Year” by Mary Blocksma.

Years ago I lived in Arizona and found a couple of great books for those living in the American southwest.  Look for Ben Guterson’s “Seasonal Guide to The Natural Year,” and Doris Evans’ “Let’s Explore the Desert Family Go Guide!”  I wish I could find similar books for other parts of the continent.

Canada’s popular scientist and journalist David Suzuki has produced some amazing books on Nature and environmental issues.  His book “The Sacred Balance: Rediscovering Our Place in Nature” is widely available and worth a read.  The companion coffee-table photo book, produced by Suzuki with Amanda McConnell, is also breathtaking – it’s called “The Sacred Balance” as well.  The subtitle of the coffee-table photo book is appropriately “A Visual Celebration of Our Place in Nature.”

First Nations (Native American) cultures have a lot of mythology and philosophy that focuses on the environment and Nature too.  “Keepers of the Earth: Native Stories and Environmental Activities for Children” and its sequels, “Keepers of the Night,” “Keepers of the Animals,” and “Keepers of Life” are all by Michael J. Caduto and Joseph Bruchac and all worth reading.  And if you can find a copy, “The Gospel of the Red Man” written by Ernest Thompson Seton and first published back around the 1930s presents some of the foundational philosophies that were behind the Woodcraft movement and probably also Seton’s attempt at Pagan religion, known as the Sun or Red Lodge.  Some speculate that Seton’s Pagan philosophy might have had an influence on Gerald Gardner in his development of Wicca.

Other more spiritually inclined books with a heavy Nature emphasis include “Earthwalks for Body and Spirit” by James Endredy, “Soulcraft: Crossing into the Mysteries of Nature and Psyche” by Bill Plotkin, “Gaia Eros: Reconnecting to the Magic and Spirit of Nature” by Jesse Wolf Hardin, and “The Earth Path: Grounding Your Spirit in the Rhythms of Nature” by Starhawk.

Those following a path based on witchcraft will find Ann Moura’s “Green Witchcraft” books highly recommended.  Other valuable books on this path are Marian Green’s “Natural Witchcraft” and “Wild Witchcraft,” Doreen Valiente’s “Natural Magic,” and “Witchcraft Medicine” by Claudia Müller-Ebeling and associates, along with many other books coming out all the time on the topic.

And after doing some reading be sure to do the very best thing to connect with Nature – get out there and spend some time in the middle of it all!

Image of a human body in a pentagram from Heinrich Cornelius Agrippa’s Libri tres de occulta philosophia. Symbols of the sun and moon are in center, while the other five classical “planets” are around the edge. (Photo credit: Wikipedia)

Many books that are available on the topic of magick present it from within a specific religious framework.  Many of these sorts of books end up being mostly about religion and have only a small bit that is about magick.  What’s a person to do if they want to learn about magick but are not as interested in the religious aspects?

You could just learn to deal with the religious overtones in the commonly-available books and ignore the religious parts or translate them in your mind to your own religious framework.  Fortunately there are alternatives.  There are some books that present magick and keep the religious parts to a minimum so that the reader can fit the magickal theory to their own spiritual path.

Here are a few of my favourite books on magick, what it is and how to do it without a lot of religious material thrown in.

“Practical Solitary Magic” by Nancy B. Watson is one that I always recommend.  Nancy’s explanations are clear and no-nonsense.  She provides a solid foundation in magickal theory along with easy to follow instructions on how to put the ideas into practice.

“Power Spellcraft for Life” by Arin Murphy-Hiscock is a newer book from a Canadian author.  Her book is similar to Nancy B. Watson’s, but where Watson’s leans more towards ceremonial magick this one is based more on witchcraft.  If you’re more inclined towards witchcraft than ceremonial magick you’ll probably like “Power Spellcraft for Life” better than “Practical Solitary Magic.”

“The Goodly Spellbook” by Lady Passion and Diuvei is another relatively recent book that focuses on magick rather than religion.  It’s similar to “Power Spellcraft for Life” in that it is definitely more about witchcraft than ceremonial magick.  This book though provides more examples of spells for specific purposes than the previous two books.  My only turn-off about this book is their affected “olde Englyshe” silliness.  This is an example of where an attempt to use a distinctive style detracts from the material they are presenting.

When it comes to books listing all sorts of correspondences and examples of spells for specific purposes, “The Element Encyclopedia of 5000 Spells” by Judika Illes is my personal favourite.  It’s a huge book and is now available in both hardcover and soft cover editions.  My hardcover copy is starting to look well-used with creases on some pages and the occasional stain from spilled ingredients.  Illes provides a solid explanation of different ways of practicing magick with the bulk of the book comprised of spells gathered from all over the world from many different cultures.

Yasmine Galenorn’s “Embracing the Moon” is a classic, as are Dorothy Morrison’s books such as “Everyday Magic,” “Everyday Moon Magic,” and “Everyday Sun Magic.”  If you want just one spellbook then any of these would be well worth it.

For those who want more of a ceremonial magick textbook the most often recommended one is “Modern Magick” by Donald Michael Kraig.  It’s been around since the 1980s, and is so popular that there is a newer revised edition now in print.  While it does focus mostly on Hermetic and Kabala-based magick, it is general enough that it’s one I frequently recommend to witches as well as ceremonial magickians.  It covers all sorts of topics from banishing and protection, working with spirits, talismans, and even sex magick.  It’s an excellent introduction to more formal ritual-style magickal working.

“Learning Ritual Magic” by John Michael Greer, Clare Vaughn, and Earl King Jr. is another introductory manual for those wishing to learn about western ceremonial magick.  It’s a good place to start if you want to ease into studying systems such as the Golden Dawn or Thelemic forms of ceremonial magick.

“High Magic” and its sequel, “Hig Magic II” by Frater U.:D.: are more recent additions to the list of books available to take you from zero to informed seeker in the realm of ceremonial magick.  These books are an expanded form of a correspondence course that the highly-respected Frater U.:D.: used to teach, and the years of interacting with students shows.  His material is very clear and provides a lot of excellent hints to help the reader absorb the concepts.  It’s not all theory either.  Readers are expected to complete exercises and explore their own magickal abilities, refining their talents and uncovering new ones as they go.

If neither straight-up witchcraft nor ceremonial magick appeal to you but you still want to learn about spellcasting and magick, you might want to check out the following:

“Jambalaya” by Luisah Teish.  This is one of my favourites by a talented African-American woman.  After reading this you really feel like you know the author as she shares a lot of personal insights.

“In the Shadow of the Shaman” by Amber Wolfe.  An interesting blend of Wicca and Native American style work.  Some people don’t like this book because it’s not just Wicca, and it’s not just Native American shamanism, but a clear blending of both.  Personally I find it inspiring to see how people make things their own.

“The Way of the Shaman” by Michael Harner.  A classic handbook for learning shamanic-style magick.  Presents some historical shamanic techniques in ways that modern people can use them.

“Carmina Gadelica” by Alexander Carmichael.  A collection of English prayers and incantations from Scotland gathered in the late 1800s.  Overtly most of the prayers and spells are Christian, but it’s easy to see how many of them could easily be Pagan with just a couple of minor changes.  People with Scottish backgrounds will find this book a goldmine of source material for magickal practice.

“The Greek Magical Papyri in Translation” edited by Hans Dieter Betz.  An amazing collection of English translations of magickal spells that date back to B.C.E. times!  There are spells in this book that come from Egypt, Greece, and Rome that provide an enlightening peek into how our ancient ancestors practiced magick.

And finally, Isaac Bonewits classic “Real Magic” explores magickal theory in one of the best scientific approaches available to date.  If you can get your hands on a copy you won’t regret it!

I’m sure there are other good books on magick that are out there.  The ones listed here are only a few.  If you are having trouble finding them in your local bookstores ask the people who work in the store to special-order the ones you want for you.  Or check your local libraries, and if they are not on the shelves ask the librarians about getting the books through inter-library loans.

All of these books are available on the web through various booksellers such as http://www.amazon.com (check for country-specific Amazon sites too for where you live – sometimes books are available in one country that aren’t in the main Amazon.com site!)  To hunt down hard to find and used copies of books, I like to use http://www3.addall.com/ or http://www.ebay.com/  Sometimes it takes a while to find a specific book but persistence is usually rewarded!

Janet’s Wiccan credentials are impressive. She was initiated by Alex Sanders into Alexandrian Wicca in 1970, the same year the writer Stewart Farrar was initiated into that same coven by Maxine Sanders. Janet and Stewart soon became working partners in the coven and then romantic partners and later married. After receiving their second degree initiations from Alex and Maxine, Janet and Stewart set up and led their own coven.

Janet and Stewart wrote a number of highly influential books on Wicca including the groundbreaking “A Witches’ Bible” (originally published as a two-book series under the titles “Eight Sabbats for Witches” and “The Witches’ Way.”) They continued to produce books together and worked to help build Wiccan community until Stewart’s passing in 2000. Janet and Stewart’s books remain on the required reading lists of Wiccan training covens around the world.

Gavin Bone joined a Seax-Wicca group in 1986, and met Janet and Stewart in 1989. He joined with Janet and Stewart to assist with their writing and speaking engagements in 1992 and the relationship blossomed into a polyfidelitous union with the couple. Gavin worked with Janet and Stewart writing and publishing their books from the 1990s onward.

Janet and Stewart got their start in Wicca in what could be called the “old guard” when Alexandrian Wicca was becoming firmly established. Their books and publicity work for Wicca could easily be described as instrumental in building that foundation for the Wiccan community. With Stewart’s background in journalism it’s no surprise that the triad’s Wiccan journey would lead them to seek out the core truths behind the sometimes glamorous myths that built up around this spiritual path.

“The Inner Mysteries,” like the first edition, will undoubtedly ruffle some traditionalist Wiccan feathers. If provides a lot of insightful analysis that debunks common Wiccan historical myths. As they point out numerous times, a spiritual system’s value does not depend on the truth or falsehood of any historical claims that might have been made. If a system helps practitioners to connect with the Divine and meets their needs then it is successful no matter if the system is many thousands of years old or just a few decades old.

Janet and Gavin follow the logic further to question the value of other common parts of Wicca that often have been accepted merely on supposed historical authority. Are degree systems necessary, and if so, why? Must one work in a coven in order to be Wiccan? Is formal initiation necessary to be Wiccan? Should the Book of Shadows be treated as holy scripture? What is the essential core of Wiccan practice and belief?

These are all important questions that Wiccan practitioners and groups need to seriously confront. Janet and Gavin point out that taking these topics for granted, accepting the “old guard” pat answers relying on supposed tradition, leads to dogma and fossilization of what could be a living spiritual tradition into just another set of handed-down rules demanding blind obedience. We need to face these issues openly and honestly in order to help Wicca grow into the healthy lasting world religion that it deserves to be.

This book is not merely an exploration of Wiccan theory. It was written as a handbook for training – for solitaries as well as groups who are looking for a solid grounding in Wiccan spiritual and magickal practice. Janet and Gavin explain the theory, give clear exercises, and make it all practical and straightforward. This second edition of the book is clearly the result of the couple’s many years of personal experience providing exactly this sort of training all around the globe.

The only suggestions I would give to the authors for any subsequent editions of this book is to continue revising the history section as new findings are always coming to light. It would also help to have a topic-grouped bibliography at the end to help students extend their studies. The general bibliography is helpful but a bit daunting. Or instead of a topic-grouped bibliography at the end of the book perhaps a topical recommended reading list at the end of each chapter would work.

“The Inner Mysteries” is another thought-provoking book from a pair of prolific and clearly dedicated Wiccan leaders. In my opinion it should be required reading for both solitary and coven-based Wiccans.

“The Inner Mysteries: Progressive Witchcraft and Connection with the Divine”
by Janet Farrar and Gavin Bone
ISBN 9781936863723
Paperback
252 pages
Acorn Guild Press, Portland Oregon USA
2012

Image via Wikipedia

Most people are aware of midsummer (the summer solstice) as a key time when the realm of the fairies overlaps with our own. Not as many realize though that there is another time of year when the veil is thin: the winter solstice, or Yule. It’s obvious when you think about it since characters like Santa, his elves, and Jack Frost are so connected to Yule.

Some branches of ancient and modern Paganism have close ties with fairies, with some revering the Good Neighbors as deities while others treat them more as spirits, sometimes even considering them to be the spirits of deceased humans. Few see Them in the stereotypical way portrayed by Disney and in children’s picture books.

There are many books on the topic and a growing fairy festival culture, like Renaissance festivals but devoted to fairies, and even magazines http://www.faeriemagazine.com and http://www.faemagazine.com/ for example.

The classic text that is most widely available on the topic is undoubtedly W.Y. Evans-Wentz’s “The Fairy Faith in Celtic Countries.” It was originally published in the early 1900s and has been republished a number of times since by various publishers. It can be found in most libraries and bookstores, usually in the mythology and folklore sections.

Another classic which has been reprinted by a few publishers recently is “The Secret Commonwealth of Elves, Fauns, & Fairies” by Robert Kirk. The book is purportedly based on Kirk’s personal encounters with the shining ones.

Both books can be found in free online editions at http://www.sacred-texts.com along with a wealth of other public-domain texts on fairies, occultism, and world religions. Use the search feature there to find lots of helpful pages!

Another author who wrote extensively about fairies from the late 1800s and early 1900s to hunt down is Fiona Macleod (a pen name used by William Sharp.) Macleod/Sharp was a member of the Golden Dawn magickal group and worked with W. B. Yeats in his attempts to establish a Celtic cultural and spiritual revival. In addition to the books written under the name Fiona Macleod, look for Steve Blamires’ book “The Little Book of the Great Enchantment” for an examination of what Fiona Macleod was all about.

There are a number of handbooks or encyclopedias giving capsule descriptions of fairies from various cultures. One of the classics that is well worth reading is Katharine Briggs’ “An Encyclopedia of Fairies, Hobgoblins, Brownies, Bogies, and Other Supernatural Creatures.” Dr. Briggs was involved with the Folklore Society in the UK, and has an annual award named after her in honor of her work in folklore.

Folklore about fairies is not just a bunch of pre-1900s tales passed on in rural areas. There are a surprising number of stories, from all over the world, based on events that have happened quite recently. “The Good People” edited by Peter Narváez is a collection of essays including fairy encounters and fairy lore from recent times. It’s a scholarly book and sometimes rather eye-opening if you’ve only read stereotypical fairy lore.

There are a number of modern Pagan spiritual paths that focus on fairies. One recent example of this is the system taught by Orion Foxwood. His books “The Faery Teachings” and “The Tree of Enchantment” provide a solid, ecologically-conscious magickal spiritual path. Another prominent author (who Foxwood drew on as a source) is R. J. Stewart. The most representative book of his for working with fairies is “The Living World of Faery.” Look for Stewart’s other books too for a great foundation in magickal spirituality.

Another pair of recent books to look for are Kenny Klein’s “Through the Faerie Glass” and “Fairy Tale Rituals.”  They are a realistic look at human-faerie interaction without the usual saccharine veneer that is often associated with the Good Folk.

Witches, too, have a long history of involvement with fairies. Of particular note is the Feri Witchcraft system originally taught by Victor and Cora Anderson. Cora Anderson’s “Fifty Years in the Feri Tradition” and Victor Anderson’s “Etheric Anatomy” are must-reads for those wishing to learn more about this path.

Other books to watch for include John Matthews’ “The Sidhe.” It’s a daring book for Matthews, as he notes in the introduction he generally discounts “channeled” material until his own personal experience changed his mind. Then there’s “The Faerie Way” by Hugh Mynne; a great introduction to the role of fairies in magickal spiritual traditions, and including some never-before-published art by George “A.E.” Russell.

There are books and other items such as divination sets that encourage us to interact very directly with Them. Most popular are the work of Brian Froud’s fertile talent: his “Faeries’ Oracle,” “The Heart of Faerie Oracle,” and “The Runes of Elfland” are personal favorites of mine. If you can find their books such as “An Elfin Book of Spirits,” the stuff produced by the Silver Elves is pretty impressive too. You can find Brian Froud, his wife and son online at http://www.worldoffroud.com and the Silver Elves at http://silverelves.angelfire.com

And finally, to round out the list of interesting books on fairies I’d like to add two guidebooks to fairy sites. “The Traveller’s Guide to Fairy Sites” by Janet Bord lists locations in England, Wales, and Scotland. Paul Devereux’s “Fairy Paths & Spirit Roads” talks about the topic of magickal pathways in general and lists sites around the world.

Happy Yule, and happy reading!

That is a summary of the facts of the story recorded as part of the very real history of England.  Mary Sharratt’s touching novel “Daughters of the Witching Hill” adds flesh, blood, and bone to the impersonal facts.

The story starts with the narrative told from Old Demdike’s point of view.  She relates details about her childhood, how life changed as the Kings and Queens of England played their politics transforming the official (legally permitted) religion from Catholicism to Protestantism. We learn how she grew into the role of cunning-woman.  We see her as a very real person with real loves, disappointments, and problems which she tries her very best to resolve.  And in the background we know that she is doomed thanks to what is really nothing more than politics.

The story switches in the last half to the perspective of Alizon, one of Demdike’s granddaughters, who was the one destined to carry on her grandmother’s Craft and therefore also doomed to face the witchhunters.  Alizon is a sympathetic, intelligent, appealing young woman who did amazingly well considering the circumstances.  It broke my heart knowing that the end was shrouded in degradation and finally death for all the very loveable main characters.

As with any historical novel the author had to speculate about a lot of the details as we don’t have anything like personal diaries of the main characters from which the story could be told.  Despite that the author’s preparation and research were evident – she clearly did her homework in figuring out how life would likely have been for people like Demdike and her neighbors in that period in history.  She drew on the trial records to build up a picture of how Demdike likely practiced her cunning-craft, and showed how easy it was to twist evidence to support the claim of Satanic cult activity and destructive magick which was used to condemn the accused.

“Daughters of the Witching Hill” transported me to a sad time in history and helped me to understand the tragedy of what happened.  I cried when it was over because I felt so close to the characters and felt grief over their fates.  Thank you Mary Sharratt for bringing Demdike, her family, friends, and neighbors to life for me.

Sharratt’s novel “Daughters of the Witching Hill” is available from Amazon in hardcover, paperback, and ebook formats.  Look for it in your local bookstores!

Ellen Cannon Reed has been a visible member of the Wiccan community for years.  She has been a practicing Wiccan since 1975, and was the high priestess of the Sothistar coven in California.  She is the author of “The Witches Qabala” (Weiser: 1997), “Invocation of the Gods” (Llewellyn: 1992), and “The Witches Tarot” (Llewellyn: 1989).  Her tarot deck is probably the best known of her works; it has become a modern standard commonly found among Wiccan working tools.  She passed away in 2003.

“The Heart of Wicca” includes chapters explaining in some detail Ellen Cannon Reed’s personal understanding of the following:

• What Is Wicca?
• Traditions
• Covens and Coven Leadership
• Training and Study
• Initiation
• Symbology
• Deities
• The Sabbats
• Shamanism
• Magic
• The Rede, Karma, and the Law of Three
• Your Own Quest

There are a few bits of extra material at the end, including a message to those who choose to follow the author’s path, along with a list of unfortunately out-of-date internet links, a recommended reading list, index, and brief author bio.

The book starts off with a litany of gripes about how others interpret and practice Wicca, while claiming that her Wicca, which she describes as being “traditional Wicca,” is not at all like those she decries.  For instance, she dismisses people who choose to perform their rituals using clearly modern mythical systems.  She objects to the philosophical perspective that goddesses and gods are aspects or facets of a universal goddess or god, or elements of an all-encompassing divine force that is beyond human understanding in its totality.  She questions whether one can be Wiccan if one doesn’t also practice magick.  And she objects to the idea that you can honor the Lord and Lady if you don’t perform specific rituals such as casting a circle.

The author defines her tradition, which she calls “traditional Wicca,” as an initiatory Mystery religion.  She says that this is very distinct from the social, political, or support types of groups which also claim to be Wiccan, implying that they do not deserve the right to call themselves Wiccan.  She says in her introduction, on page ix:

“We are few, and have looked about us in dismay, realizing that other kinds of covens have proliferated… and that most newcomers to the Craft are not aware that our type of tradition exists.”

Immediately after the introduction the author explores the concept of “tradition,” defining it as “a specific way of doing things within our group” (page 17.)  She makes it clear that her coven, and another coven she feels represents “traditional Wicca” best, are not consensus covens but follow a strict degree structure with High Priestess leading.  She states that people she considers “traditional Wicca”  are all “firm believers in the value of tradition.”  Yet by her own definition, people who practice Wicca using modern mythology systems are traditions as valid as hers despite her claims otherwise – they are, after all, doing things a specific way within their own group.  It might not be the same way that her group practices, but it is a system they have worked out and are following within their practice.  The author can’t really claim that her specific coven’s way of doing things is the only “traditional” way, either, since she freely admits the other coven she holds up as an example of a “traditional” coven, the Coven  Ashesh-Hecat, does not follow the same tradition as hers.  Her definition of “tradition” is so broad that it easily includes anyone who wants to call themselves Wiccan, despite the author’s attempts to assert that there are many Wiccans who are not traditional, or are not following a tradition.

Ellen Cannon Reed states that neither of the covens she holds up as exemplars of “traditional Wicca” are either Gardnerian or Alexandrian (page 17).  She also acknowledges that it is perfectly normal for Wiccans to create, add, and evolve bits and pieces of their practice over time.  No Wiccan group can honestly claim to have a tradition which has been passed down to them in an unbroken line from pre-Christian times.  Yet in her introduction to the book the author talks about “gritting her teeth” in frustration when she hears about other Wiccans who choose to create their own new traditions using modern myths which speak to them.

The topic of initiation is the other key element at the core of her frustration with Wiccans she tries to dismiss.  The chapter on initiation describes the two forms that it takes: “small I initiation” which is a ritual of acceptance into a group, and “big I initiation” which is a personal experience involving a life-changing step in the spiritual maturation process.  While other Wiccans perform the “small I initiation,” only a goddess or god can perform the “big I initiation.”

The author’s hang-up regarding initiation centers on the fact that she feels that to be Wiccan, you must have undergone a “big I initiation.”  You must have achieved a minimal level of spiritual maturity, have undergone a life-changing spiritual experience, in order to call yourself a follower of Wicca.  She feels that any Wiccan groups which are not made up of Initiates (the title she chooses to use to identify those who have experienced a “big I initiation”) are not really Wiccan.  This narrow viewpoint is one which I’m afraid is one which the author must re-examine.  There are a number of reasons for this.

Many people come to the Wiccan religion as the result of personal searching and examination of personal philosophy.  Wicca is not a proselytizing faith – followers are not encouraged to actively recruit others.  Choosing to self-identify as Wiccan is rarely a whim – and for those whom it might be a fashion or political statement, Wiccan involvement is usually brief as they realize it is a faith that requires individual work.  Wicca is a personal faith, not an institutional one.  Answers are not prepackaged for acceptance by the faithful, but something that each of us work out for ourselves.  It could be said that each person who chooses to call themselves “Wiccan” has in fact received a “big I initiation” in order to have the courage to come out of the broom closet to themselves as Wiccan.

An analogy can be drawn from the gay/lesbian/bisexual community.  When someone comes to the realization that their sexual orientation is not strictly heterosexual, they can honestly say that they are gay, lesbian, or bisexual regardless whether they are celibate or not, whether they are “out” to others or not.  That “coming out of the closet” to one’s self is the equivalent of a “big I initiation,” as it is a significant step in one’s path through life.  People who realize that they feel most aligned with Wicca, and who choose to follow this path, have indeed been touched by the divine.  They have searched their hearts, and have uncovered a part of themselves that they might not have paid attention to before.

Wicca as a religion is also more than just a small sect of dedicated mystics, in the same way that in the Roman Catholic faith, all followers are not expected to be nuns or monks.  Within Wicca many groups already recognize this – many follow a degree system, with first degree being “rank and file” Witches, second degree for those worthy of the title “High Priestess” or “High Priest,” and a third degree for “Elder.”  Other traditions within Wicca don’t bother with degree systems, choosing instead to recognize each practitioner as more or less an equal, with plenty of room for different roles which may change over time, and a different focus for worship or practice for each individual as they see fit.  Those who clearly have more advanced understanding might be honored with the title “Elder,” but this is again sometimes done on an individual basis.  Those who start out on the path do not need to be expected to be full-fledged Initiates dedicated to a mystical path, but there is certainly that element at the core of the religion.  The mystical core should be nurtured and encouraged, but it is a mistake to assume that it is the only part of Wicca which is valid as a focus of practice.

If the author’s concern is that the Mystery element of Wicca is being lost, she should perhaps examine her understanding of Mystery.  A good explanation of the Mystery element of Wicca is explained as follows:

“A mystery religion is not like Catholicism where a Priest is the contact point between the worshiper and the Deity, nor like Protestantism where a sacred Book provides the contact and guidelines for being with the divine. Rather a Mystery Religion is a religion of personal experience and responsibility, in which each worshiper is encouraged, taught and expected to develop an ongoing and positive direct relationship with the Gods.”  (from the essay “An Introduction To Traditional Wicca” by Keepers of the Ancient Mysteries, found online at http://www.paganlibrary.com/introductory/introduction_wicca.php)

The vast majority of Wiccan practitioners and groups encourage the understanding that religion is all about a direct relationship between the individual and the divine.  Wicca, in all its many varieties and traditions, “traditional” or not, tends to emphasize this fact over any separation of individual from the divine through the need of an intercessor such as a priest, priestess, or divine scripture.  By this definition of Mystery, Wiccans off all types definitely meet the test as few if any try to establish a requirement of formal intercessors between the individual and divine.  Mystery is not just a specific set of rituals.  Ellen Cannon Reed’s concern that Wicca is losing the Mystery element would have to be based on a completely different understanding of what Mystery is, something which she fails to define in “The Heart of Wicca.”

As a largely ecologically-centered religion, Wicca quite naturally also includes political, social, and ethical concerns which might not be the focus of one following an exclusively mystical path.  Starhawk and her very visible coven Reclaiming are a clear example of a Wiccan group with more than just a mystical focus.  Alex Sanders and Gerald Gardner are also perfect examples of Wiccans who did not have an exclusively mystical focus – they were both heavily involved in documenting and publicizing the existence of Wicca to ensure it did not die out.  Ellen Cannon Reed herself, despite her claim that her own focus in Wicca is as an Initiate, obviously also puts a lot of her energy into attempting to teach others about the Craft through her writing.  The author’s insistence that only the mystical focus is valid rings hollow.  Wicca is a living, organic, growing entity which will naturally encompass numerous elements and goals as it evolves.  To try and force it to not grow would be to force it to fossilize into mere dogma.

With her very restrictive views of what “real” Wicca is all about, I wonder if the author would have considered Gerald Gardner, Alex Sanders, or Doreen Valiente to have been Wiccan.  There is no question in my mind that they were.  Yet each of them were largely responsible for highly eclectic assembling, changing, and reworking of materials into what a lot of us today take for granted as being basic to Wicca.  Gerald Gardner in particular had a very obvious goal of popularizing Wicca in addition to any mystical aspirations he had.  These three very influential founders of Wicca probably wouldn’t fit Ellen Cannon Reed’s narrow definition on what a “traditional Wiccan” is.

Ellen Cannon Reed argues in “The Heart of Wicca” for more scholarly research into the history and mythologies of the cultures on which we are basing our traditions.  On this there is no quibble – our greatest problem in the past and even today is that too often we are sloppy or sometimes outright deceitful in factual claims.  For instance, it is said far too often that Wicca is an old religion, that it is pre-Christian, that it is “old fashioned” (see page 127 of “The Heart of Wicca” for Ellen Cannon Reed’s contribution to this misinformation.)  Historical scholarly works, in particular Ronald Hutton’s excellent book “The Triumph of the Moon” (Oxford University Press: 1999) have made it difficult to maintain the myth that Wicca is a continuation of a pre-existing religion. If anything, the evidence strongly suggests that what we know of as Wicca did not exist prior to Gerald Gardner’s involvement.  He was definitely introduced to some non-Christian ideas and practices, but the religion of Wicca which he presented as whole cloth was largely his own created “tradition.”  He obviously felt a need to flesh out the very rudimentary ideas he had been given by his initiator Dorothy Clutterbuck, which were very likely based on Margaret Murray’s thesis on witchcraft popular at the time.  Gardner enriched it with Aleister Crowley’s ideas (most likely the primary source of “An it harm none, do what you will,”) classical occultism from available printed sources such as the Key of Solomon grimoire, Freemasonry, and other sources available to him at the time.  Wicca is more honestly regarded as a modern religion drawing its sources from ancient as well as modern material.  Ellen Cannon Reed can be forgiven some of her historical mistakes in “The Heart of Wicca” because Hutton’s book came out after hers, but she could have refrained from making historical claims she could not back up.

The author’s view of deity is another example of how she holds a very specific personal definition, which is fine, but feels that her definition is somehow the “correct” one, which means everyone else is wrong.  Wiccans who do not hold her specific philosophy of the divine are therefore classified as not “real” Wiccans.  This is highly questionable.

Ellen Cannon Reed’s insistence that each goddess and god is independent, unique, and definitely not an aspect or face of a greater divine force, is not supported by the earliest established Wiccan practices.  “The Charge of the Goddess,” one of the core ritual pieces from early Gardnerian Wicca, clearly supports the Theosophical idea that all goddesses are one goddess, all gods are one god.  It starts with the statement: “Listen to the words of the Great Mother, who was of old called amongst men Artemis, Astarte, Dione, Melusine, Aphrodite, Cerridwen, Diana, Arianrhod, Bride, and by many other names…”  If traditional Wicca consists solely of Ellen Cannon Reed’s view of deity, then “The Charge of the Goddess” can not be considered “traditional Wicca.”  And that would mean that the oldest Wiccan traditions, Gardnerian and Alexandrian, are not “traditional Wicca” since “The Charge of the Goddess” is a central component.  Evidently, “traditional Wicca” must not be defined by a specific philosophy of deity.

It goes along with encouraging honest scholarship that Wiccans should be more rigorous in their research of mythology.  It sets us up as laughingstocks in scholarly circles when we confuse deities, ignorantly giving the attributes of one to another.  On the other hand, we should also be aware that the stories of the gods and goddesses have always evolved.  It is likely only since the advent of the printing press that the whole idea of an “official story” fixed on paper has come about.  Oral transmission is notorious for changing the wording and often the meaning of things from one telling to the next.  Many societies prior to the printing press were eager for new stories and gossip from outside their immediate community; it is easy to see how this would encourage the development of new tales, fabrications and embellishments of historical events, and the development of new myth.  To assume that myth is fixed and unchanging is naïve and perhaps insulting.  The deities, while perhaps eternal, are not necessarily unchanging.

The author does make some other excellent suggestions encouraging Wiccans to take their religion seriously, deepening the meaning to make it more than just a hobby or pass-time.  It really should be a way of life.  Wicca can be a strengthening bond between a practitioner and the place and circumstances of their life.  It is a philosophy of relating to those around us, to our environment, to our lives, and to the unknowable in a way that encourages us to take responsibility for our personal growth.  It can be very hard work but the benefits that come from greater maturity and responsibility for our own lives makes it worth the effort.

Ellen Cannon Reed does a good job of expressing what the core of Wicca is for her personally in “The Heart of Wicca.”   Because she frequently asserts that her way is “traditional Wicca” and attempts to put down other Wiccans who do not practice the way she does, I would not recommend this book to those new to the path.  It could leave the false impression that she is correct – that there is such a thing as a “One True Way” in Wicca.  The myth of the “One True Way” is something I would prefer we leave to the monotheistic religions like Christianity, Judaism, and Islam.  As Wiccans, with the lessons of the Burning Times of the Inquisition firmly planted in our philosophical past, we should know better than to fall for the “One True Way” fallacy.

For those who approach the book with a skeptical but open mind, who are willing to question statements presented as fact, “The Heart of Wicca” is an invigorating read to make you think.  For those who are just starting out on the Wiccan journey, I would recommend you leave this one for later, once you have a solid grasp of the basics, have developed a healthy skepticism, and preferably after you’ve read some historical works such as Ronald Hutton’s “The Triumph of the Moon.”

“The Heart of Wicca” is available through Amazon in printed and ebook formats.

We didn’t have a lot of material widely available back then.  There were only a handful of relatively good books available on Pagan topics, and they were often hard to find in local bookstores unless you knew the title or author and could special-order them.  If you were lucky enough to have bumped into some Pagan people who lived nearby you might have someone to share with and learn from.  A lot of information was fragmented.

Computer networks such as PODSNet, and then later the Internet, changed everything.  Information became easier to find.  Online stores like Amazon.com made it simple for anyone to find even the most obscure books to purchase.  People shared bits and pieces of things they’d created themselves, or things they were taught or borrowed from others, through email and discussion boards irrespective of geographical boundaries and distances. Since electronic bits of information are so easy to pass along things that were being taught in one community could easily start cropping up all over the place courtesy of computer networks!

Mike Nichols first established himself in the Pagan community in Missouri where he taught Witchcraft classes starting in the 1970s.  He also ran a bookshop and published his own Pagan newsletter.  His famous sabbat essays started as material for his classes and articles in his newsletters.  In those days there wasn’t a lot of information of this sort that was freely available.  Pagans are ever hungry to learn more about our history and ideas about how our ancestors might have practiced so Mike’s essays were eagerly received.  And they weren’t just read and then filed away either – they were shared, and shared widely, until they could be found all over PODSNet and then later all over the internet.

The next stage in the lives of these essays saw them brought together in a single website with Mike’s stamp of approval.  The copied and recopied and rerecopied versions that were floating around sometimes had mistakes in them, omissions, or outright changes.  Mike’s website at http://www.witchessabbats.com/ (originally hosted at Geocities — remember them?) corrected that by making the essays available in their complete form.  The essays remained popular and to this day when you search for “witches sabbats” on Google.com you will get Mike’s website as the first returned result.  Mike’s essays are considered the classic historical explanation of the Wiccan wheel of the year.

In 2005 this important collection of essays was finally put into paper-published form thanks to Acorn Guild Press.  Mike’s essays can reach an even wider audience and will be ensured their rightful place in Wiccan history.

The printed collection of Mike’s sabbat essays goes further than his website, though.  Sure, the essays are there in their intact glory, but Mike’s skilled pen has produced an insightful introduction and further essays to accompany them.  Additional historical context is also provided in a foreword by Wren Walker, one of the founders of the popular Witchvox.com website.  The additional materials alone are worth the price of the book.

Some of the extra essays take the sabbats further by providing insights into larger thematic cycles to tie the holidays together.  We also get a glimpse into Mike’s observations of changes in the Wiccan and Pagan communities, particularly the growth of the festival circuit, from the vantage point of one who has participated for decades.  He also shows us with a gentle sense of humor how we might get bogged down in our own individual opinions of the Divine and need to learn to see the larger picture.  He demonstrates how our spiritual paths can be enriched through examination of specific mythological narratives, and how psychological groundwork such as correspondence tables need to be understood rather than merely accepted as dogma in order to be most effective.

The only weakness with the book, which Mike openly acknowledges, is the lack of sources cited within the original sabbat essays.  The essays were written so long ago, and for a very informal audience at the time, that it’s impossible now to identify all the sources used for the essays.  Instead a bibliography of relevant books is listed so that readers who want to learn more, or who would like to try and track down some of the likeliest sources, can do so.

There are quite a few other books available today that examine the Wiccan sabbats.  Most of them owe a debt of gratitude to Mike Nichols and his original sabbat essays, which started the journey for so many.  “The Witches’ Sabbats” by Mike Nichols is a must-read for anyone involved in Wicca, and should be on the required-reading list for training covens.

“The Witches’ Sabbats” is available directly from the Acorn Guild website, or at online bookstores such as Amazon.com.

Feri witchcraft teaches the theory of the tripartite self: each of us has three distinct spiritual bodies that together make up the human soul. This book explains the three parts of the soul, describing their composition and function, explaining them by drawing on a variety of spiritual and mystical traditions in a logical synthesis. Victor and Cora use poetic yet straightforward language. As you read the book it’s easy to imagine you are sitting next to them on a porch gently rocking in rocking chairs as they talk to you. Cora and Victor speak like loving relatives sharing their knowledge; they do not talk down to their students or lecture as some nonfiction authors do. Their genuine, practical mysticism comes across clearly in what they say and teach.

Sensual experience is celebrated in Feri teachings rather than denigrated or rejected as a distraction as in some spiritual paths. Sexual expression, Victor and Cora assure us, exists on the spiritual planes and in fact is freely shared without the social stigma present on the physical plane. The book explores the topic of astral sex with honesty and tact. Astral work is an integral part of existence in the mundane world, complementing and enriching our regular lives rather than replacing them.

“Etheric Anatomy” is an engrossing glimpse into the core teachings of a vital spiritual path. Students of Feri will find a lot to consider in this book, and initiates of other spiritual paths will find ideas and inspiration that can help them deepen their own personal spiritual practice. Unfortunately Victor passed away in 2001, and his wife Cora followed in 2008, but his teachings live on, surviving in the many initiates of the Feri tradition.

“Etheric Anatomy” is available from Amazon as well as other bookstores: Etheric Anatomy at Amazon.com

(The numbers after the name of each download link indicate how many times the file has been downloaded since it was posted here.)

Over the years the WitchGrotto site has grown, expanded, and become more complex.  Unfortunately that includes the software that was needed to run things on the web host.  As the internet has grown we’ve also had a proliferation of malicious users who derive pleasure in damaging or wrecking other people’s websites.  The more complex a website is and the more visibility it has the more likely it is to be targeted by hackers.  WitchGrotto has not been immune to this negative attention.

The hackers have not won — WitchGrotto still lives and will become even better!

I’ve decided for now to keep the site stripped down to basics.  It will still be a content-rich site focusing on providing practical information for modern Pagans, Witches, and occultists.  It will  be regularly updated with new material to keep things fresh.  The site will focus on its strong points rather than trying to include lots of extra features. There’s no need to make the site more complex and an easier target for hackers.

So have a look around at the new leaner WitchGrotto.  If there’s something that you are missing please let me know (by emailing or by leaving a comment) as I can point you to where you can find what you’re looking for either on this site or another one on the internet.  I promise to work hard to make WitchGrotto into a valuable resource with relevant practical information for people practicing magickal spiritual paths.

Blessed be, WitchGrotto visitors!

Ben Gruagach