168 lines
7.9 KiB
Plaintext
168 lines
7.9 KiB
Plaintext
BASIC TECHNOLOGIES OF WITCHCRAFT
|
|
|
|
This is the outline for a collection of four semi-formal training sessions
|
|
for people interested in starting out in "The Craft" or Neopaganism. It is
|
|
intended to give enough grounding to effectively participate in ritual,
|
|
with the expectation that those that are really dedicated, skilled, and/or
|
|
interested will undertake further study.
|
|
Since this is for beginners, there are no textbooks, no required reading,
|
|
and the course only deals with such material as can be taught in four 1-1/2
|
|
to 2 hour informal sessions.
|
|
|
|
I. DAY ONE: Neopagan Traditions
|
|
|
|
The first day's material is a basic overview of Neopagan history and
|
|
tradition, intended to make people more comfortable with the subject.
|
|
|
|
A. History of The Craft
|
|
|
|
Examine two topics to show how they influence the modern witch:
|
|
how Neopagan witchcraft grew out of and borrows from the
|
|
Gardnerian Reformation, and how our Craft Law developed from a
|
|
variety of traditions and needs.
|
|
|
|
1. Origins, Ancient (?) and Modern
|
|
|
|
Fact before theory: discuss the evolution of witchcraft
|
|
from Gardner onwards, then overview the evidences that
|
|
witchcraft is a pre-Christian and (possibly) pre-historic
|
|
religion.
|
|
|
|
a. The Gardnerian Reformation
|
|
|
|
Discussion of Gerald Gardner and both the original and
|
|
modern versions of Gardnerian Witchcraft (with a quick
|
|
side-line into its off-shoot and competitor, Alexandrian
|
|
Witchcraft).
|
|
|
|
b. The Church of All Worlds and Neopaganism
|
|
|
|
History of the Church of All Worlds and its contri-
|
|
butions, including the word "neopagan" and "Green Egg",
|
|
the journal in which the framework of modern, Neopagan
|
|
witchcraft was developed from the framework of
|
|
Gardnerianism crossed with Greco/Roman and Egyptian
|
|
pagan traditions.
|
|
|
|
c. The Non-Pagan Branches of the Craft
|
|
|
|
Other types of witches: Feminist Wicca, Church of Wicca,
|
|
the Masonic Druids of England, and the Family Tradition-
|
|
alists.
|
|
|
|
d. Evidences of Stone-Age Witchcraft
|
|
|
|
Discuss some of the evidence that witchcraft carries on
|
|
a tradition with stone-age origins and a 10,000 year
|
|
history, both pro and con. Emphasize that there is no
|
|
conclusive evidence one way or the other.
|
|
|
|
2. Craft Law, Ancient and Modern
|
|
|
|
a. The Reasons for Craft Law
|
|
|
|
Discuss how the in-bred fear of of the Powers of Evil,
|
|
combined with the need to trust each other against the
|
|
Inquisition, gave birth to the concept of Craft Law.
|
|
|
|
b. The Wiccan Rede
|
|
|
|
"An it harm none, do what thou will." Stress both the
|
|
libertine and the disciplinarian interpretations of that
|
|
law. Discuss the Law of Karma, and how the Wiccan Rede
|
|
(interpreted properly) becomes more of a safety rule
|
|
than a Commandment.
|
|
|
|
c. The Rule of Secrecy
|
|
|
|
Gloss quickly over the Inquisition (everybody knows
|
|
enough), and examine some of the evidence that a "witch-
|
|
hunt" is being begun. Encourage the students to
|
|
recognize that the decision to be public or secretive
|
|
has to be made by each individual, and they have the
|
|
right to expect others to respect their privacy on this
|
|
matter.
|
|
|
|
3. Magick in Theory and Practice
|
|
|
|
Magick is the unifying force in all of the Neopagan
|
|
Traditions. To lay the groundwork for Day Two, explain the
|
|
basic theories of magick, and how they influence the design
|
|
and practice of Neopagan ritual.
|
|
|
|
a. The Basic Rules of Magick
|
|
|
|
Explain that the central theory of magick is that
|
|
reality can be altered by a sufficiently strong will,
|
|
focused by the proper ritual. For comparison and
|
|
contrast, mention Bell's Hypothesis, from quantum
|
|
physics. Discuss seriously the possibility that all
|
|
that the magician alters is his own mind and awareness
|
|
of how the world works.
|
|
|
|
b. Magick and Neopagan Ritual
|
|
|
|
Define the two classic types of ritual: religious and
|
|
magickal, or (better terms) theurgical and thauma-
|
|
turgical. Show how magick is used in both, and where
|
|
the rituals diverge.
|
|
|
|
B. The Magick Circle
|
|
|
|
Even more than the pentacle, the Magick Circle is the central
|
|
symbol of Neopagan Witchcraft. The final topic for Day One is
|
|
the purpose, symbolism, and protocols of a pagan Circle.
|
|
|
|
1. Purpose and Symbolism
|
|
|
|
a. Ceremonial Magic and Qabbalism versus the Pagan Circle
|
|
|
|
Most people get their idea of what a circle is for from
|
|
the Ceremonial magicians and kaballists, who use it for
|
|
protection from outside magick. Emphasize that the
|
|
quantum leap that Gardner made was to think of using the
|
|
circle INSTEAD to keep beneficial magick WITHIN the
|
|
ritual area until it is fully built-up, focused, and
|
|
directed.
|
|
|
|
b. The Power of the Circle: The Five Elements
|
|
|
|
Discuss how the classic Four Elements of Greek science
|
|
are the symbols for four types of power, four states of
|
|
matter, four types of personality, and so forth, showing
|
|
correspondences. Highlight the difference between
|
|
elemental power, psychic power, and divine power - and
|
|
the similarities. Explain how the elements are used
|
|
in casting the circle.
|
|
|
|
c. Ritual Tools
|
|
|
|
Discuss one-by-one the tools that a witch uses to focus
|
|
her mind - the athame, the elemental symbols (salt or a
|
|
pentacle for earth, a candle or lamp for fire, the
|
|
incense and the wand for air, the chalice for water),
|
|
the magic mirror, the sword, candles, herbs, and the use
|
|
of images.
|
|
|
|
2. Conduct within the Circle
|
|
|
|
Two final bits of information needed inside the circle: the
|
|
directions of casting and the integrity of the circle.
|
|
|
|
a. Widdershins and Deosil
|
|
|
|
Define the terms (deosil = clockwise, widdershins =
|
|
counter-clockwise). Explain that widdershins is often
|
|
mistaken for evil, but show that the difference is more
|
|
accurately raising or bannishing power. Stress that, in
|
|
order to get along, when in doubt, go deosil.
|
|
|
|
b. The Integrity of the Circle
|
|
|
|
Remind people that, since no evil magick is involved,
|
|
there is no RISK involved in leaving a circle. However,
|
|
stress that since a circle is supposed to CONTAIN energy
|
|
it should not be punctured hastily or unnecessarily.
|
|
Teach how to open and close gateways in the circle, and
|
|
when to and not to do so.
|