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Fundamentals in Witchcraft

Week 2

Book of ShadowsHow to make a Book of Shadows

What Should go in a Book of ShadowsWiccan LawsWiccan Rede

Ethics

Cult Proofing

Homework 

+++++++++++++++++++++++++++++++++++++++++++++++++++++++Book of Shadows

The Book of Shadows is a collection of magical and religious texts of Wicca and other 

 Neopagan witchcraft traditions, containing the core rituals, magical practices, ethics and

 philosophy of a Wiccan or other tradition. In the coven based British Traditional Wicca,it is traditionally copied by hand from the book of one's initiating High Priestess or Priest,

who copied theirs from their initiator. In modern Eclectic Wiccan terminology, however,

a Book of Shadows is a personal magical journal rather than a traditional text.

Within traditional lineaged forms of Wicca there are a number of versions of the Book of 

Shadows, their contents varying to a greater or lesser degree from the early versions

 belonging to Gerald Gardner , who first popularised Wicca. While Gardner seems to haveoriginally treated the book as a personal journal, it has come to be considered a religious

text in most traditions.

In Traditional Wicca

The first known Book of Shadows was produced by Gerald Gardner , the "father of 

modern Wicca". His first draught for the book was initially known as Ye Bok of ye Art 

 Magikal .

Gardner told his early students in the Bricket Wood coven that the Book of Shadows was

a personal cookbook of spells that have worked for the owner; they could copy from hisown book and add or remove material as they saw fit. Although his own book had been

 put together with the help of Doreen Valiente and included material from a variety of 

modern sources, (notably from Aradia, or the Gospel of the Witches and the writings of Aleister Crowley) it also included sections written in an antique (or mock-antique) style,

including advice for witches brought to trial and tortured. Gardner claimed that these

sections were genuinly historical in origin, and that witches had not been allowed to write

anything down until recently, to avoid incrimination; when at last Books of Shadowswere allowed, the rituals and spells had to be written in a jumbled manner to prevent any

non-initiate from using them. More recent scholars however have doubted their 

authenticity.

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It seems likely that Gardner told his three subsequent initiatory lines that the book should

 be copied word for word, and Wiccans descended from Eleanor Bone, Patricia Crowther  

and Monique Wilson have widely believed that the book was of ancient provenance. North American Gardnerians of the Long Island line allow covens to add rituals and

teachings to the book, but nothing may be removed.

 Some Traditional Wiccans keep two Books of Shadows: one book of core rituals which

does not change, and from which new initiates copy; and another coven book for ritual

use, which is different from group to group and may contain much added material. Suchmaterial is often traded between covens.

Some Wiccans keep a personal Book of Shadows in addition to that of their tradition. This

is typically for individual use and is not passed on to one's initiates.

The term Book of Shadows is believed to originate with Gardner, who is said to have

taken it from the name of a Sanskrit manual of  divination through the length of one's

shadow.

In Eclectic Wicca

In non-traditional or "eclectic" forms of Wiccan or neo-pagan practice, the term Book of Shadows is more often used to describe a personal journal, rather than a traditional text.

This journal records rituals, spells, and their results, as well as other magical information.

This can be either an individual or coven text, and is not normally passed from teacher tostudent. In many cases, this kind of Book of Shadows is an electronic document (disk or 

website) instead of a hand-written one. Some reserve the Book of Shadows for recording

spells and keep a separate book, sometimes called the "Book of Mirrors" to contain

thoughts, feelings and experiences.

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How To Make a Book of Shadows [[1]

The Book of Shadows (BOS) is used to store information you'll need in your magical

tradition. Many Pagans and Wiccans feel a BOS should be handwritten, but some use acomputer to store information as well. Bear in mind that a BOS is considered a sacred

tool, which means it is an item of power that should be consecrated with all of your other magical tools. Copy spells and rituals into your BOS by hand – this will not only transfer 

energy to the writer, but it also helps you to memorize the contents. Make sure you writelegibly enough that you’ll be able to read your notes during a ritual!

Here's How:

1. To make your Book of Shadows, begin with a blank notebook. A popular method

is to use a three-ring binder so items can be added and rearranged as needed. If 

you use this style of BOS, you can use sheet protectors as well, which is great for  preventing candle wax and other ritual drippings from getting on the pages!

Whatever you select, your title page should include your name. Make it fancy or 

simple, depending on your preference, but remember that the BOS is a magicalobject and should be treated accordingly. Many witches simply write, “The Book of Shadows of [your name]” on the front page.

2. What format should you use? Some witches are known to create elaborate Booksof Shadows in secret, magical alphabets. Unless you’re fluent enough in one of 

these systems that you can read it without having to check notes or a chart, stick 

with your native language. While a spell looks beautiful written out in flowingElvish script or Klingon lettering, the fact is that it’s just hard to read unless

you’re an Elf or a Klingon.

When it comes to the contents of your personal BOS, there are a few sections that

are nearly universally included.

3. Laws of your coven or tradition: Believe it or not, magic has rules. While they

may vary from group to group, it’s a really good idea to keep them at the front of 

your BOS as a reminder of what constitutes acceptable behavior and whatdoesn’t. If you’re part of an eclectic tradition that doesn’t have written rules, or if 

you’re a solitary witch, this is a good place to write down what YOU think are

acceptable rules of magic. After all, if you don’t set yourself some guidelines,how will you know when you’ve crossed over them? This may include a variation

on the Wiccan Rede, or some similar concept.

4. A dedication: If you’ve been initiated into a coven, you may want to include a

copy of your initiation ceremony here. However, many Wiccans dedicate

themselves to a God or Goddess long before they become part of a coven. This is

a good place to write out who you are dedicating yourself to, and why. This can be a lengthy essay, or it can be as simple as saying, “I, Drakon, dedicate myself to

the Goddess today, June 21, 2007.”

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5. Gods and Goddesses: Depending on what pantheon or tradition you follow, you

may have a single God and Goddess, or a number of them. Your BOS is a good

 place to keep legends and myths and even artwork concerning your Deity. If your  practice is an eclectic blend of different spiritual paths, it’s a good idea to include

that here.

6. Correspondence tables: When it comes to spellcasting, correspondence tablesare one of your most important tools. Phases of the moon, herbs, stones and

crystals, colors – all have different meanings and purposes. Keeping a chart of 

some sort in your BOS guarantees that this information will be at the ready whenyou really need it. If you have access to a good almanac, it’s not a bad idea to

record a years’ worth of moon phases by date in your BOS.

7. Sabbat rituals: The Wheel of the Year  includes eight holidays for most Wiccans

and Pagans, although some traditions do not celebrate all of them. Your BOS caninclude rituals for each of the Sabbats. For example, for  Samhain you may wish to

create a rite that honors your ancestors and celebrates the end of the harvest, while

for Yule you may want to write down a celebration of the winter Solstice. A

Sabbat celebration can be as simple or complex as you wish.8. Other rituals: If you’ll be celebrating each full moon, you’ll want to include an

Esbat rite in your BOS. You can use the same one each month, or create severaldifferent ones tailored to the time of year. You may also wish to include sections

on how to cast a circle and Drawing Down the Moon, a rite that celebrates the

invoking of the Goddess at the time of the full moon. If you’ll be doing any ritesfor healing, prosperity, protection, or other purposes, be sure to include them here.

9. Herbs: Ask any experienced Pagan or Wiccan about a specific herb, and chances

are good that they’ll expound on not only the magical uses of the plant but also

the healing properties and history of use. Herbs are often considered the core of spellcasting, because they’re an ingredient that people have used for literally

thousands of years. Put together a section in your BOS for herbs and their uses.

Remember, many herbs should not be ingested, so it’s important to researchthoroughly before you take anything internally.

10. Divination: If you’re learning about Tarot, scrying, astrology, or any other form

of divination, keep information in here. When you experiment with new methodsof divination, keep a record of what you do and results you see in your Book of 

Shadows.

11. Sacred texts: While it’s fun to have a bunch of new shiny books on Wicca and

Paganism to read, sometimes it’s just as nice to have information that’s a littlemore established. If there is a certain text that appeals to you, such as The Charge

of the Goddess, an old prayer in an archaic language, or a particular chant that

moves you, include it in your Book of Shadows.12. Magical recipes: There’s a lot to be said for “kitchen witchery,” because for 

many people, the kitchen is the center of hearth and home. As you collect recipes

for oils, incense, or herb blends, keep them in your BOS. You may even want toinclude a section of food recipes for Sabbat celebrations.

13. Spell workings: Some people prefer to keep their spells in a separate book called

a grimoire, but you can also keep them in your Book of Shadows. It’s easier to

keep spells organized if you divide them up by purpose: prosperity, protection,

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healing, etc. With each spell you include, make sure you also leave room to

include information on when the working was performed and what the outcome

was.14. The biggest dilemma with any Book of Shadows is how to keep it organized. You

can use tabbed dividers, create an index at the back, or if you’re really super-

organized, a table of contents in the front. As you study and learn more, you’llhave more information to include – this is why the three-ring binder is such a

 practical idea. Some people choose instead to use a simple bound notebook, and

 just add to the back of it as they discover new items.

15. You may want to use one notebook for information copied from books or downloaded off the Internet, and another for original creations. Regardless, find

the method that works best for you, and take good care of your Book of Shadows.

After all, it’s a sacred object and should be treated accordingly!

Tips:1. If you find a rite, spell or piece of information somewhere else, be sure to note

down the source. It will help you keep organized, and you'll start to recognize patterns in authors' works.

2. Add a section that includes books you've read, as well as what you thought of them. This way, when you get a chance to share information with others, you'll

remember what you've read.

What You Need:

•  Notebook or binder 

• Pens and Paper 

•

Sheet protectors (optional)

And here is another take on some of the BoS history and what you should place inside your BoS.

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What Is A "Book Of Shadows" [2]

Whether it's called a "Book Of Magik", a "Magikal Grimoire", or a "Book Of Shadows",it's important for every witch to create a book of records. These are your personal notes, a

diary of your spiritual or magikal experiences. A book to record your dreams,

interpretations, aspirations and affirmations.

In a simplified definition, it is a book kept and used by a witch to record research,

thoughts, experiences and spiritual information, such as spells, incantations, potions andso on.

Today the most common label for these personal diaries is a "Book Of Shadows",

 presumably containing spiritual information and energy that is kept hidden until a witchopens the book and springs forth the words into the light.

It doesn't matter what you chose to call your personal magikal diary. It's just important

that you start keeping a record of your research, experiences and magikal information.

Starting Your Book Of Shadows 

Start by deciding what kind of book you want to use. A spiral notebook is one favorite

method. A three hole binder is another, making it easy to maintain sections for organization. Some people purchase hard cover stationary books at their local book store,

making various volumes or collections of magikal information.

Which ever you choose, label the book and set it's purpose and energy from the start. Youcan record the title on the outside or on the page inside the cover. But it's the first thing

you should do. After the title, date the book. Some witches create a new book at the

 beginning of each magikal year during Samhain. While others use the same book over a period of time until it's full and then they start a new volume. It's up to you which way to

date your book, but you should enter a date and if possible a volume reference. This will

help keep your books organized over the years.

 Next, take some time and think of a personal blessing to record on the first page (or after 

the title page). The book blessing is done as a dedication to your spiritual growth, you

 path of learning and protection for the information you'll gain and record within thecovers of your book. You might write out the blessing on scrap paper until you get just

right and then transfer the blessing to your Book of Shadows.

If you find that the book you've chosen loses it's appeal, or isn't adequate for your needs,

don't hesitate in finding a new one. You must feel comfortable and well, attached to your 

 book. This gives the book energy and meaning within your spiritual life. Another example of setting it's intent and importance in your life.

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What To Keep In A "Book Of Shadows" 

You can record as much information as you want, or stick with a bare minimum. Choseto use it as a daily diary, where all your information is kept. Or you can maintain a couple

of different books, separating your daily thoughts into one, research and magikal

information into an other, with spells and incantations into a third. It's entirely up to you.But keep in mind, you want your book to be well organized. You want to be able to

quickly turn to a particular section and page to find some particular information when

needed.

Here's a general list and suggested organization for your personal book.

• Book Title and Date

• Book Blessing

• General Index (make a few sections to help organize your book)

• The Sections:

o

Magikal Rules and PrinciplesWrite down your personal principles, beliefs, and/or magikal rules that

you chose to follow and believe in. These are your values of life and

spiritual path. They should be created from scratch each time you begin anew book. This way you'll be able to review past volumes and see how

much you've grown.

o Goals and Aspirations

Write down what your short term goals are. Include a date to achieve the

goal and outline a few steps you plan to take in order to reach it. Thenwrite down your long term spiritual aspirations, what you feel you need to

work on and how you plan on succeeding. What you would like to achieveand by when.

o Dream and Divination Records

This section is for messages you receive through dreams, or some type of 

divination. Either a reading you've given to yourself, or received fromsomeone else. This is the section where you want to record your personal

introspection and interpretations.

o Research

Here you can record all the research and particular information you

receive along your path. You might consider organizing this into sub-sections in alphabetical order. Astrology, candles, crystals, Gods/Goddess,

tarot and timeliness research could be some examples.

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o Classes & Experiences

Every witch should take a few classes or workshops on topics or subjects

that you feel most interested in. Within all classes and workshops, youshould receive some type of exercise or "how to" instruction. Record your 

experiences with these. What you liked, what didn't work and what you'd

like to do differently next time.

o Spells, Incantations & Prayers

Record the spells, incantations and prayers you find along your spiritual path. Those you like and even those you really dislike. There is a message

hidden within words you feel very strongly against, write them down and

note that you "dislike this one". Later when you have time, re-read thewords and try to find the message hidden within for you.

o Rituals & Ceremonies

Plan out your rituals and ceremonies. Record your experiences during or 

after conducting the event. Include your thoughts about what you liked,what worked well and what you'd like to change next time.

o Herbal Remedies and Potions

These are your personal recopies. They can cover various herbology

information and recopies to specific potions which are to be used inconjunction with a spell or incantation.

o Closing Thoughts

At the end of the year, or once the book is filled, save a few pages for a

review and reflection of your book of shadows. Note the goals and

aspirations you achieved, the reflections of what you learned during theresearch and practices you made. End this section with a blessing of 

thanks and gratitude to all those forces, seen and unseen that helped you

along this journey and with the lessons contained within this volume.

As you can see, there are a lot of different things that you can keep in your BoS. It is even

feasible that you keep several, different Magickal Journals if you don’t want to have onehuge, all-encompassing BoS. The decision is ultimately yours on what you put in to it

and how many you keep. At a minimum though, you NEED to keep at least one BoS /

Magickal Journal.

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Wiccan Laws[3]

The Wiccan Laws, also called the Craft Laws, the Old Laws, the Ardanes (or Ordains)

or simply The Laws are the traditional laws of  Wicca from the Book of Shadows. The textof the Book of Shadows was theoretically passed down from generation to generation

within the New Forest Coven, which was the coven that introduced Gerald Gardner toWicca. It is not known whether the New Forest Coven actually existed, as most covensare reclusive by nature. Many Wiccans treat these laws as guidelines instead of governing

rules.

It is believed that Gardner could have written these laws himself, or at least expandedthem. The laws were first revealed by Gardner to other members of the Craft in 1957,

after a disagreement arose over Gardner's continued interviews with the media despite his

own rules of secrecy. The laws were originally unnumbered, and used the spelling wica,rather than Wicca or Wiccan. The Laws contain correctly used archaic language, however 

they mix modern and archaic phrases, suggesting a possible assembly from older 

fragments. The Laws do not appear in earlier known Wiccan documents, includingGardner's Ye bok of Ye Art Magical , Text A or B, or in any of  Doreen Valiente’s

notebooks including one commonly referred to as Text C.

Several of the provisions in these laws seem rather disagreeable to many Wiccans of today. For example, its sexist language ("as a man loveth a woman by mastering her"),

and cursing people and condemning them to an eternity in the Christian hell ("And if any

 break these Laws, even under torture, THE CURSE OF THE GODDESS SHALL BEUPON THEM, so they may never be reborn on earth and may remain where they belong,

in the hell of the Christians.") Another controversial law which irked Valiente was that:

"And the greatest virtue of a High Priestess be that she recognize that youth is necessary

to the representative of the Goddess. So will she gracefully retire in favor of a younger woman, should the coven so decide in council." Noticeably the Laws have several

anachronisms and refer to the threat of being burnt for witchcraft even though this did nothappen in England or Wales, where witches were hanged during the witch hunts.

Valiente, who was High Priestess at the time, as well as others in the coven, were highly

suspicious of the Laws and their patriarchal language, and wondered why were they notincluded in the Book of Shadows if they were so important, and why Gardner had not

 produced them before. Parts also seemed suspiciously similar to extracts from Gardner's

 books. Their refusal to accept the Laws eventually led to Doreen Valiente and othersleaving Gardner’s coven later that year. If Gardner did forge the Laws, this would have

implications for earlier aspects of Wiccan history. The Laws nevertheless became astandard part of the Gardnerian Book of Shadows.

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To Gardner's original 30 Laws Alexandrian Wicca added another 130. This much larger 

set of Laws was first published in King of the Witches by June Johns in 1969, and later, in

slightly altered form, in both The Book of Shadows (1971) and The Grimoire of LadySheba (1972) by Jessie Wicker Bell (aka Lady Sheba). In these two books, Bell also

 published the bulk of the Wiccan Book of Shadows, introducing to the general public for 

the first time the possibility of practicing Wiccan-style ritual. Accordingly the Laws areknown by some non-initiatory Wiccans as Lady Sheba's Laws or 161 Rules of the Witch 

(her title for them). Lady Sheba, self-styled "Queen of the Witches" of America,

originally claimed she had received the material from her grandmother, however the texthas been identified as being plagiarised (with errors) from an Alexandrian  Book of 

Shadows no earlier than the mid-1960s.

In 1979 a Council of Elders at a festival in America produced a set of heavily revisedLaws which made them more acceptable to modern Wiccans.

The 161 Laws of Wicca

1. The Law was made and ordained of old.

2. The Law was made for the Wicca, to advise and help in their troubles.

3. The Wicca should give due worship to the gods and obey their will, which they ordain,

for it was made for the good of Wicca as the worship of the Wicca is good for the gods.For the gods love the brethren of Wicca.

4. As a man loveth a woman by mastering her,

5. So should the Wicca love the gods by being mastered by them.6. And it is necessary that the Circle which is the temple of the gods, should be truly cast

and purified. And that it may be a fit place for the gods to enter.

7. And the Wicca shall be properly prepared and purified to enter into the presence of the

gods.8. With love and worship in their hearts, they shall raise power from their bodies to give

 power to the gods.9. As has been taught of old.

10.For in this way only may men have communion with the gods, for the gods cannot

help man without the help of man.

HPS & HP

11.And the High Priestess shall rule her coven as the representative of the Goddess.

12.And the High Priest shall support her as the representative of the God.

13.And the High Priestess shall choose whom she will, be he of sufficient rank, to be her High Priest.

14.For, as the God Himself kissed Her feet in the five-fold salute, laying His power at the

feet of the Goddess because of Her youth and beauty, Her sweetness and kindness, Her wisdom and justice, Her humility and generosity,

15.So He resigned all His power to Her.

16.But the High Priestess should ever mind that the power comes from Him.17.It is only lent, to be used wisely and justly.

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18.And the greatest virtue of a High Priestess be that she recognize that youth is

necessary to the representative of the Goddess.

19.So she will gracefully retire in favour of a younger woman should the Coven so decidein council.

20.For a true High Priestess realizes that gracefully surrendering pride of place is one of 

the greatest virtues.21.And that thereby she will return to that pride of place in another life, with greater 

 power and beauty.

SECURITY

22.In the old days, when witchdom extended far, we were free and worshipped in all the

greater temples.23.But in these unhappy times we must celebrate our sacred mysteries in secret.

24.So be it ordained that none but the Wicca may see our mysteries, for our enemies are

many and torture loosens the tongue of man.

25.So be it ordained that no Coven shall know where the next Coven bide.26.Or who its members be, save only the Priest and Priestess and messenger.

27.And there shall be no communication between them, save by the messenger of thegods, or the summoner.

28.And only if it be safe may the Covens meet in some safe place for the great festivals.

29.And while there, none shall say whence they came nor give their true names.30.To this end, that if any be tortured, in their agony, they may not tell if they do not

know.

31.So be it ordained that no one shall tell anyone not of the craft who be of the Wicca,

nor give any names or where they bide, or in any way tell anything which can betray anyof us to our foes.

32.Nor may he tell where the Covendom be.

33.Or the Covenstead.34.Or where the meetings be.

35.And if any break these Laws, even under torture, THE CURSE OF THE GODDESS

SHALL BE UPON THEM, so they may never be reborn on earth and may remain wherethey belong, in the hell of the Christians.

DISPUTES

36.Let each High Priestess govern her Coven with justice and love, with the help andadvice of the High Priest and the Elders, always heeding the advice of the Messenger of 

the Gods if he cometh.

37.She will heed all complaints of all Brothers and strive to settle all differences amongthem.

38.But it must be recognized that there will always be people who will ever strive to

force others to do as they will.

39.These are not necessarily evil.40.And they oft have good ideas and such ideas should be talked over in council.

41.But if they will not agree with their Brothers, or if they say,

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42."I will not work under this High Priestess,"

43.It hath ever been the Old Law to be convenient to the Brethren and to avoid disputes.

 NEW COVENS

44.Any of the third may claim to found a new Coven because they live over a leagueaway from the Covenstead or are about to do so.

45.Anyone living within the Covendom and wishing to form a new Coven, shall tell the

Elders of their intention, and on the instant avoid their dwelling and remove to the newCovendom.

46.Members of the old Coven may join the new one when it is formed. But if they do,

they must utterly avoid the old Coven.

47.The Elders of the new and old Covens should meet in peace and brotherly love todecide the new boundaries.

48.Those of the craft who dwell outside both Covendoms may join either but not both.

49.Though all may, if the Elders agree, meet for the great festivals if it be truly in peace

and brotherly love,50.But splitting the Coven often means strife, so for this reason these Laws were made of 

old and may the CURSE OF THE GODDESS BE ON ANY WHO DISREGARDTHEM. So be it ordained.

GRIMOIRE

51.If you would keep a book, let it be in your own hand of write. Let brothers and sisters

copy what they will, but never let the book out of your hands, and never keep the writings

of another.52.For if it be found in their hand of write, they may be taken and arraigned.

53.Let each guard his own writings and destroy them whenever danger threatens.

54.Learn as much as you may by heart and, when danger is past, rewrite your book, an it be safe.

55.For this reason, if any die, destroy their book an they have not been able to.

56.For, an it be found, 'tis clear proof against them.57.And our oppressors know well "Ye may not be a witch alone".

58.So all their kin and friends be in danger of torture,

59.So destroy everything not necessary.

60.If your book be found on you, 'tis clear proof against you alone, you may be arraigned.

PERSECUTION

61.Keep all thoughts of the craft from your mind.

62.If the torture be too great to bear, say "I will confess. I cannot bear this torture. What

do you want me to say?"63.If they try to make you speak of the Brotherhood, do not.

64.But if they try to make you speak of impossibilities such as flying through the air,

consorting with a Christian devil or sacrificing children, or eating men's flesh,

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65.To obtain relief from torture say "I had an evil dream, I was beside myself, I was

crazed."66.Not all magistrates are bad, if there be an excuse, they may show mercy.

67.If you have confessed aught, deny it afterwards, say you babbled under torture, say

you knew not what you said.68.If you are condemned, fear not.

69.The Brotherhood is powerful and will help you to escape if you stand steadfast, but if 

you betray aught there is no hope for you in this life or in that to come.70.Be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught.

You go to death and what lies beyond, the ecstasy of the goddess.

TOOLS

71.To avoid discovery, let the working tools be as ordinary things that any may have in

their houses.

72.Let the pentacles be of wax so that they may be broken at once or melted.73.Have no sword unless your rank allows it.

74.Have no names or signs on anything.75.Write the names and signs on them in ink before consecrating them and wash it off 

immediately afterwards.

76.Let the colours of the hilts tell which is which.77.Do not engrave them lest they cause discovery.

CONDUCT

78.Ever remember ye are the hidden children of the Goddess so never do anything to

disgrace them or Her.

79.Never boast, never threaten, never say you would wish ill of anyone.80.If any person not in the Circle, speak of the craft, say, "Speak not to me of such, it

frightens me, 'tis evil luck to speak of it."

81.For this reason, the Christians have their spies everywhere. These speak as if theywere well affected to us, as if they would come to our meetings, saying, "My mother used

to worship the Old Ones. I would I could go myself."

82.To such as these, ever deny all knowledge.

83.But to others, ever say, "'Tis foolish men talk of witches flying through the air. To doso they must be as light as thistledown. And men say that witches all be blear-eyed old

crones, so what pleasure can there be at a witch meeting such as folks talk on ?"

84.And say, "Many wise men now say there be no such creatures."85.Ever make it jest) and in some future time perhaps, the persecution may die and we

may worship our gods in safety again.

86.Let us all pray for that happy day.87.May the blessings of the Goddess and God be on all who keep these Laws which are

ordained.

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VALUABLES

88.If the craft hath any appanage, let all guard it and help to keep it clear and good for thecraft.

89.And let all justly guard all monies of the craft.

90.And if any Brother truly wrought it, 'tis right they have their pay, an it be just. An this be not taking money for the art, but for good and honest work.

91.And even the Christians say, "The labourer is worthy of his hire," but if any Brother 

work willingly for the good of the craft without pay, 'tis but to their greater honour. So beit ordained.

QUARRELS

92. If there be any dispute or quarrel among the Brethren, the High Priestess shall

straightly convene the Elders and inquire into the matter, and they shall hear both sides,

first alone and then together.

93. And they shall decide justly, not favouring one side or the other.94. Ever recognising there be people who can never agree to work under others.

95. But at the same time, there be some people who cannot rule justly.96. To those who must ever be chief, there is one answer.

97. "'Void the Coven or seek another one, or make a Coven of your own, taking with you

those who will go."98. To those who cannot rule justly, the answer be, "Those who cannot bear your rule

will leave you."

99. For none may come to meetings with those with whom they are at variance.

100. So, an either cannot agree, get hence, for the craft must ever survive. So be itordained.

CURSES

101.In the olden days when we had power, we could use the art against any who ill-

treated the Brotherhood. But in these evil days we must not do so. For our enemies havedevised a burning pit of everlasting fire into which they say their god casteth all the

 people who worship him, except it be the very few who are released by their priest's

spells and masses. And this be chiefly by giving monies and rich gifts to receive his

favour for their great god is ever in need of money.102.But as our gods need our aid to make fertility for man and crops, so is the god of the

Christians ever in need of man's help to search out and destroy us. Their priests ever tell

them that any who get our help are damned to this hell forever, so men be mad with theterror of it.

103.But they make men believe that they may escape this hell if they give victims to the

tormentors. So for this reason all be forever spying, thinking, "An I can catch but one of these Wicca, I will escape from this fiery pit."

104.So for this reason we have our hidels, and men searching long and not finding, say,

"There be none, or if there be, they be in a far country."

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RESIGNATIONS

141.It ever be the way with women and with men also, that they ever seek new love.142.Nor should we reprove them for this.

143.But it may be found a disadvantage to the craft.

144.And so many a time it has happened that a High Priest or a High Priestess, impelled by love, hath departed with their love. That is, they left the Coven.

145.Now if the High Priestess wishes to resign, she may do so in full Coven.

146.And this resignation is valid.147.But if they should run off without resigning, who may know if they may not return in

a few months?

148.So the Law is, if a High Priestess leaves her Coven, she be taken back and all be as

 before.149.Meanwhile, if she has a deputy, that deputy shall act as High Priestess for as long as

the High Priestess is away.

50.If she returns not at the end of a year and a day, then shall the Coven elect a new High

Priestess,151.Unless there is a good reason to the contrary.

152.The person who has done the work should reap the benefit of the reward. If somebody else is elected, the deputy is made maiden and deputy of the High Priestess.

TRAINING

153.It has been found that practicing the art doth cause a fondness between aspirant and

tutor, and it is the cause of better results if this be so.

154.And if for any reason this be undesireable, it can easily be avoided by both personsfrom the outset firmly resolving in their minds to be as brother and sister or parent and

child.

155.And it is for this reason that a man may be taught only by a woman and a woman bya man, and women and women should not attempt these practices together. So be it

ordained.

PUNISHMENT

156.Order and discipline must be kept.

157.A High Priestess or a High Priest may, and should, punish all faults.158.To this end all the craft must receive correction willingly.

159.All properly prepared, the culprit kneeling should be told his fault and his sentence

 pronounced.160.Punishment should be followed by something amusing.

161.The culprit must acknowledge the justice of the punishment by kissing the hand on

receiving sentence and again thanking for punishment received. So be it ordained.

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Wiccan Rede[4]

The Wiccan Rede (pronounced "reed") is a saying that was formulated to sum up the

ethics of the Neo-Pagan religion Wicca. The most common form of the Rede is An it 

harm none, do what ye will . "Rede" is a word from Middle English meaning "advice" or 

"counsel", cognate to the German  Rat or Swedish råd . "An" is an archaic contraction of the word "and," meaning "if," as in the Shakespearean "an it please thee."

Other variants include:

•  Eight words the Wiccan Rede fulfill, An it harm none do what ye will. Note: This

is the first published form of the couplet, quoted from Doreen Valiente in 1964.Later published versions include "ye" instead of either "the" or "it": "Eight words

the Wiccan Rede fulfill — an ye harm none, do what ye will" (Earth Religion

 News, 1974); "Eight words ye Wiccan Rede fulfill - An’ it harm none, Do whatye will" (Green Egg, 1975)

•  An it harm none, do what thou wilt  

•

 An it harm none, do as thou wilt  • That it harm none, do as thou wilt  

•  Do what you will, so long as it harms none 

History

The Rede in its best known form as the "eight words" couplet was first publicly recordedin a speech by Doreen Valiente in 1964. A similar phrase, Do what thou wilt shall be the

whole of the Law, appears in Aleister Crowley's works by 1904, in The Book of the Law 

(though as used by Crowley it is half of a statement and response, the response being"Love is the Law, love under Will"). According to A.C. Aldag, "Crowley very likely

stole this line from François Rabelais", who in 1534 wrote, "DO AS THOU WILT because men that are free, of gentle birth, well bred and at home in civilized company

 possess a natural instinct that inclines them to virtue and saves them from vice. Thisinstinct they name their honor". Another possible source is St. Augustine.

 

King Pausole, a character in Pierre Louÿs', Les aventures du roi Pausole (The Adventuresof King Pausole, published in 1901), had a similar motto of  Do what you like as long as

 you harm no one. Although Gardner noted the similarity of the rede to King Pausole's

words, Silver Ravenwolf believes it is more directly referencing Crowley. Another notable antecedent was put forth by the philosopher John Stuart Mill with his harm

 principle in the 19th century. "Mill argues that the sole purpose of law should be to stop

 people from harming others and that should people want to participate in victimlesscrimes, crimes with no complaining witness, such as gambling, drug usage, engaging in

 prostitution, then they should not be encroached in doing so." Documented ideas similar 

to the Rede reach as far back as the fourth century theologian Saint Augustine of Hippo. 

In the "seventh treatise of the Epistles of St. John," Augustine wrote Dilige, et quod vis fac meaning Love, and do what you will," although it is also seen quoted as Ama Deum

et fac quod vis (Love God, and do what you want). It has also been argued that similar 

concepts exist among Native Americans.

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The Long Rede

In 1974 a complete twenty-six line poem entitled "The Wiccan Rede" was published in

the neo-Pagan magazine Earth Religion News. Each line contained a rhymed couplet laidout as a single line, the last line being the familiar "short rede" couplet beginning "Eight

words...".

This poem was shortly followed by another, slightly different, version, entitled the "RedeOf The Wiccae," which was published in Green Egg magazine by Lady Gwen

Thompson. She ascribed it to her grandmother Adriana Porter , and claimed that the

earlier published text was distorted from "its original form." The poem has since beenvery widely circulated and has appeared in other versions and layouts, with additional or 

variant passages. It is commonly known as the "Long Rede".

Dating the Rede

Scholars and Wiccans alike cannot seem to agree on the original date of either the shortor the long rede. Thompson's attribution of the latter to her grandmother has been

disputed, since Adriana Porter died in 1946, well before Gardner published The Old  Laws, and no evidence for Porter's authorship exists other than Thompson's word. The

 poem refers to Wiccan concepts that, though ostensibly very old, have not been proven to

 pre-date the 1940s. Its attribution to Porter may have formed part of Thompson's claim to be an hereditary witch. Its precise origin has yet to be determined.

Adrian Bott, in an article written in White Dragon magazine, 2003, argues that its

creation can be placed somewhere between 1964 and 1975. Bott bases his argument onthe alleged misuse of archaic English in the poem, in particular of " an' " as an

abbreviation of "and", and of "ye" instead of "the". Bott states that the author of the poemwas evidently unaware that this contraction of "and" is not an archaic, but a modernconvention. According to Bott, in the "eight words" couplet originally cited by Valiente,

"an" is used correctly, in the Middle English sense of " 'in the event that', or simply 'if' "

(as in the Shakespearean "an hadst thou not come to my bed") and thus has noapostrophe. In the poem, this has been transformed into an abbreviated "and" and given

an apostrophe, with every "and" in the poem's additional lines then being written " an' "

as if to match. Accordingly, Bott concludes that the poem was an attempt to expandValiente's couplet into a full Wiccan credo, written by someone who misunderstood the

archaic language they attempted to imitate. However Bott ignores the fact that printing "

an' " in the archaic sense with an apostrophe was a publishing convention from the late

19th century and that "an" as a straight abbreviation of "and" is also to be found inShakespeare.

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In contrast to Bott, Robert Mathiesen repeats the objection to "ye", but argues that most

of the archaisms are used correctly. However, he states that they all derive from late 19th

century revivalist usages. Based on this fact Mathiesen concludes that early twentiethcentury authorship of at least part of the poem is probable. He argues that its references to

English folklore are consistent with Porter's family history. His provisional conclusion is

that a folkloric form of the poem may have been written by Porter, but that it wassupplemented and altered by Thompson to add specifically Wiccan material. Mathiessen

also takes the view that the last line was probably a Thompson addition derived from

Valiente. According to this account, the 1974 variant of the text, which was published byone of Thompson's former initiates, may represent one of the earlier drafts. Its publication

 prompted Thompson to publish what she — falsely — claimed was Porter's "original"

 poem.

Interpretations of the Rede

The Rede is similar to the Golden Rule, a belief that is found in nearly every religion (and

lack there of). Not all traditional Wiccans follow the Rede; Gardnerians (a sect under Wicca) espouse the Charge of the Goddess as a guide for morality. Its line "Keep pure your highest ideal, strive ever towards it; let naught stop you or turn you aside, for mine

is the secret door which opens upon the door of youth" is used as a maxim for ethical

dilemmas.

There is some debate in the neo-Pagan and Wiccan communities as to the meaning of the

Rede. The debate centers on the concept of the Rede being advice, not a commandment.The rejection of specific exhortations and prohibitions of conduct such as those given in

the Ten Commandments in Christianity makes the Rede's character somewhat different

from say, the Holy Bible or the Qur'an. The Rede is only a guideline which the individual

must interpret to fit each particular situation and unlike these Abrahamic religions, whichactions "do harm" (and which do not) are not discussed in the Rede. What exactly does

and does not do harm is therefore open to personal interpretation.

The concept of ethical reciprocity is not explicitly stated, but most Wiccans interpret the

Rede to imply the Golden Rule in the belief that the spirit of the Rede is to actively do

good for one's fellow humans as well as for oneself. Different sects of Wiccans read"none" differently. "None" can apply to only the self, or it may include animals and/or 

 plants, and so forth. In essence, the Rede can be fully understood as meaning that one

should always follow their true will instead of trying to obtain simple wants and to ensurethat following one's will it does not harm anyone or anything. In this light, the Rede can

 be seen as encouraging a Wiccan to take personal responsibility for his or her actions.

Causing harm by inaction is therefore inconsistent with Wiccan belief.

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The Wiccan Rede (Long form)[5]

(also known as The Rede of the Wiccae and the Witches' Creed)

Hear now the word of the Witches, the secrets we hid in the night,

When dark was our destinys pathway, That now we bring forth in the light.

Mysterious Water and Fire, The Earth and the wide-ranging Air,

By hidden Quintessence we know Them, and we will keep silent and dare.

The birth and rebirth of all Nature, the passing of Winter and Spring,

We share with the life Universal, rejoice in the Magical Ring

Four times in the year the Great Sabbat, returns, and the Witches are seen,At Lammas and Candelas dancing, on May Eve and old Halloween

When daytime and nighttime are equal, when sun is at greatest and least,

The four lesser Sabbats are summoned, again Witches gather in feast.

Thirteen silver moons in a year are, thirteen is the Covens array,Thirteen times at Esbat make merry, for each golden year and a day.

The power has passed down the ages, each time between woman and manEach century unto the other, ere times and the ages began.

When drawn is the Magickal circle, by sword or athame of power,

Its compass between two worlds lies, in the land of shades of that hour.

Our world has no right to know it, and the world beyond will tell naught,

The oldest of Gods are invoked there, the great work of Magic is wrought.

For two are the mystical pillars, that stand at the gate of the shrine,

And two are the powers of Nature, the forms and the forces divine.

And do what thou wilt be the challenge, so be it in love that harms none,

For this is the only commandment, By Magick of old be it done.

Eight words the Witches Rede fulfill:

If it Harms none, Do what Thou Will!

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Interpretations of "harm none"

There have been a number of published interpretations of how one should determine what

constitutes 'harming none'. Silver Ravenwolf, for instance, believes that although actingto restrain a wrong-doer is in a sense harming them, failure to act against them could

allow greater harm; this must be carefully weighed up, and preferably a course of actioncan be found that minimises harm to all parties.

A few people observe a modern revised Rede with the words "an it cause harm, do as you

must" appended.

Rule of Three (Wiccan)[6]

The Rule of Three (also threefold law or law of return) is a tenet of Wicca. claiming

that whatever energy a person puts out into the world, be it positive or negative, will be

returned to that person three times. John J. Coughlin states that " . . . there is a literal

reward or punishment tied to one's actions, particularly when it comes to working magic,"and that "there are many Wiccans, experienced and new alike, who view the Law of 

Return as an over-elaboration on the Wiccan Rede." The Rule of Three has beencompared by Karl Lembke to other ethics of reciprocity, such as the concept of karma in

Dharmic religions and the Christian edict, "Do unto others as you would have them do

unto you" (Matthew 7:12), also called the "Golden Rule."

One version of the Law is written: "Ever mind the Rule of Three, three times what thou

givest returns to thee, this lesson well, thou must learn, thee only gets what thou dost

earn." 

The Rule of Three has its prototype in a piece of Wiccan liturgy which first appeared in print in Gerald Gardner 's 1949 novel  High Magic's Aid :

'Thou hast obeyed the Law. But mark well, when thou receivest good, so equally

art bound to return good threefold.' (For this is the joke in witchcraft, the witchknows, though the initiate does not, that she will get three times what she gave, so

she does not strike hard.)

During the next few decades, many other Wiccan religious leaders articulated some form

of the Rule.The first published reference to the Rule of Three as a general ethical

 principle may be from Raymond Buckland, in a 1968 article for  Beyond magazine.

Belief in the Rule of Three is not universal among Wiccans, some of whom believe that it

is a modern innovation based on Christian morality.

The Rule of Three appears in an expanded form as a poem of 26 couplets titled "Rede of 

the Wiccae", published by Gwen Thompson in 1975 in Green Egg vol. 8, no. 69 and

attributed to her grandmother Adriana Porter.

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ETHICS

Wiccans don't believe in Hell, damnation, sin (original or otherwise), divine retribution,

abstract evil, or Satan. Satan is the god of evil in the Christian mythology.

This seems to let them off scot-free in the fear-of God department. Why should they begood when there is no punishment on hand when they act badly? With no fear of hell,

they might just go and do whatever they want, and the heck with everybody else.

Well, it doesn't seem to work that way. People who do believe in hell and divine

retribution go and break the laws anyway. Fear, as a motivator simply doesn't work verywell at making people patient, kind, and empathetic. Instead, it fosters sneakiness, vice,

and apathy.

There are in Wicca a handful of positive ethical guidelines, which take the place of the

Ten Commandments and other similar negative codes.

For instance, take the first law of witchcraft. It's short, but it's all you really need:

HARM NONE, THEN DO AS YOU WILL.

The "NONE" you're not supposed to "HARM" includes you. Keeping that in mind, it is

the work of a lifetime striking a reasonable balance between your needs, the needs and

desires of those around you, and the rights of those creatures who must die so you don'tstarve. But that's the mark of a good moral law - it is simple, but its application is

complex.

The “DO AS YOU WILL” that it speaks of does not mean “DO AS YOU PLEASE”; far from it. The “WILL” is your TRUE WILL – your true purpose for being here. A lot of 

times, our True Will doesn’t match up with our ego driven will (the ‘I want this…” part

of us). Learning your True Will takes time and intense, personal, spiritual work to learn.

This is all taken from the aphorism of Aleister Crowley:

“Do as Thou Will shall be the whole of the Law.

Love is the Law, Love under Will”

Or, another Wiccan catechism you might have heard or will one day hear:

“Love is the Law, Love is the Bond.”

They all derive from Mr. Crowley, who we won’t get into right at the moment. His

 philosophy of Thelema (Greek for Will) and his system of magick can be a topic for future discussion.

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Every control system (even those involving morality) needs some kind of feedback, so

you can steer. Did you really mess up, or are you getting better? Instead of divineretribution, some Wiccans believe in the Threefold Law:

"What you do, Returns to you,What you do by Power, Returns Threefold."

The "power", being the full power of intent. As the practitioner becomes more skilled atvisualizing and focusing his/her intent, the effects, which return, become more focused as

well. (This is probably the reason why the evil wizards in stories always seem to end up

 bursting into flames or something similar.)

Aljust, my former high priest, says: “The threefold law has the solid respect of most

witches I know. Many will spend two or three months deciding on a course of action

rather than just carelessly cast a spell. The carelessly cast spell, like the boomerang,

tends to come back on you in a most educational way, too. If you're thinking about alove spell, for instance …well, just think some more. I got exactly what I asked for once.

I'll do it the hard way from now on, thanks.”

I see a big problem with this though. Have you caught it yet? This “Threefold Bounce

Back Principle” violates the laws of physics – specifically the Law of the Conservation of Energy. It was said earlier that Wiccans don’t believe in the supernatural (I can still hear 

you: “What, a Witch doesn’t believe in the Supernatural?!?!”). Yes – that’s right.

Wiccans believe that everything is natural; and that includes ghosts, spirits, spells, and

the whole nine yards. It/They are all manifestations of natural law. True, we may notknow or be able to explain the law that governs these things, but they are of Nature. That

said, we do believe in the paranormal – in the sense of the meaning that something

happens that is outside of normal experience. So, Casper the ghost would not be asupernatural encounter but it would be paranormal in nature. Sorry to digress, let me get

to the point. The “Threefold Law”, as I said, violates the Conservation of Energy Law,

unless there is a supernatural agency out there taking this energy, magnifying it, andsending it back.

Also, I think, and here I could be wrong, this hearkens back to the Christian bible. I think 

that there is a parable in there about reaping what you sow. I think it had something to dowith a righteous (i.e. Christian) man having a bountiful harvest while the unrighteous

won’t. Let the Christians believe what they will.

 Now, that’s not to say that your energy doesn’t return to you. Let’s take example above

of the evil wizard bursting into flames. What the more likely cause of this would be he

tried to hurt someone and that person was protected (i.e. another wizard, a priestess or  priest, etc.) and his own energy, not magnified came back to him. Coming back to the

sender would be the course of least resistance for the energy, following natural laws. If 

you sent something out and it boomerangs back at you, it may feel three times worse but

that is because it is unexpected.

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To return to the quote from Aljust, it is good to think about any magick or spell that you

are planning. I don’t know if 2-3 months is actual or exaggeration, but some thought

should go into it. It is also highly recommended that you do a divination (tarot, runes,ogham, whatever) to check the outcome of your magick. As in his love spell reference,

instead of trying to make someone specific love you (or someone else if you’re helping

out a friend), make yourself more loveable and more open to love. This avoids the stickymess of Free Will.

Two more points on ethics. First, since Wicca stresses the holiness of the flesh and all pleasures, in moderation, the Wiccan ritual forms tend to diffuse anxieties; the

sociopathic behaviors of anxiety and isolation are less likely to rear their ugly heads. But

also, as you saw in the tree meditation, often the visualization exercises require the

 practitioner to become attuned to those around him/her, whether trees or other people, or even rocks. They are real, alive, and inherently worthy. To fully believe this makes

 plunder and atrocity impossible.

And finally, about Authority…

As value is inherent in all creation, so is authority - your own authority to decide whatyou should do, what you want, and what is precious to you. No one else has the right to

decide for you, nor do you have the right to decide for others.

This authority isn't the kind that works by force. It is the kind that knows, and quietly

follows what it knows, and cannot be turned aside. It is the authority that comes from

knowing, and loving one's own heart. Learning it fully is one of the chief 

accomplishments of witchcraft.

CULTPROOFING YOURSELFOften the beginner in Wicca or any other uncommon spiritual path has anxious

friends and parents asking whether they are getting into a "cult". Don't get defensive withthese worriers, they have a point.

Some people use the word "cult" to describe any religion with which they neither are, or are not familiar with. This is not accurate. A cult is an organization, which, by

the use of certain simple techniques, subdues the wills of its members, undercuts their 

rationality, enforces their allegiance, and lives off them.

Cults do not have to be religious in character, though they often are. Also, many

conventional power structures partake in some of the qualities of pure cults. You decidewhat this means.

There are a lot of cults out there, and they are always looking for intelligent,

capable people - usually people who are seeking something. But there are ways todiscover whether a group is; or isn't a cult.

Fundamentals in Witchcraft

© Drakon, Heirophant, Mystik Grove

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Week 2 – Book of Shadows, Rules & Rede

Cults vary in their intensity and nature. Use the following Cult Evaluation

Framework (courtesy of Isaac Bonewits) to assess any group you are considering.

1. INTERNAL CONTROL: The amount of internal political power exercised by leaders over 

members.

2. WISDOM CLAIMED: (By leader(s). Amount of infallibility declared about decisions.

3. WISDOM CREDITED: (To leader(s) by members.) Amount of trust in decisions made by

leader(s).4. DOGMA: Rigidity of reality concept taught. Amount of doctrinal flexibility.

5. RECRUITING: Emphasis put on attracting new members, amount of proselytizing.

6. FRONT GROUPS: Number of subsidiary groups using different names from that of the main

group. (Are connections between these groups revealed?)7. WEALTH: Amount of money/or property desired or obtained with emphasis on member 

donations.

8. POLITICAL POWER: Amount of external political influence desired or obtained.

9. SEXUAL MANIPULATION: (Of members by leader(s)). Amount of control over sex lives

of members.

10. CENSORSHIP: Amount of control over any member's access to outside opinions on group,

its doctrines or leader(s).

11. DROPOUT CONTROL: Intensity of efforts directed at preventing dropouts or returning

them to group.

12. ENDORSEMENT OF VIOLENCE: When used by, or for the group or its leader(s).

13. PARANOIA: Amount of fear concerning real or imagined enemies. Perceived power of 

opponents.

14. GRIMNESS: amount of disapproval concerning jokes about the group, its doctrines, or its

leader(s).15. SURRENDER OF WILL: Emphasis on members not having to be responsible for personal

decisions.

USE: Give each item a score from zero (No emphasis,) to ten (High emphases). The

higher the score, the more you should be concerned about the group. c. 1979 P. B. I.Bonewits.

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For detailed information about cults and their practices, I strongly recommend

Combating Cult Mind Control  by Stephen Hassen. Park Street Press. One Park Street,Rochester, Vermont 05767, c. 1988. In simple language he outlines how cults work and

why they can overwhelm strong spirited, compassionate, intelligent people - and what

such people can do to defend themselves.

Fundamentals in Witchcraft

© Drakon, Heirophant, Mystik Grove

7/30/2019 Week 2 - BoS, Rules, Rede

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