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Runes are not just for divination, there are many other ways to put them to use. There are necklaces, bracelets, and earings that have a rune on them. Most occult stores carry them in stock, or you can easily find them online. For example.. Looking for a job? Wear/carry the fehu rune while putting out apps and doing interviews.
Candles can easily be carved with a rune, or you can buy one already carved. (I do it myself, but then I am always looking to make things myself) Use a candle for meditation? Why not carve a þurisaz rune into it. Doing a home protection spell? Try using the runes Elhaz (for protection) and Othala (home and family/friends) more on those 2 runes latter

More than the broom, or even the stang, the cauldron is the classic witches’ tool. In classical Greece we find stories of the witch Medea who brewed the elixir of life and death in her cauldron. Across Europe among the Celtic peoples are tales of Cerridwen whose potion of Awen was simmered in her own cauldron for a year and a day, and Bran, whose cauldron would regenerate fallen heroes. The cauldron of Dagda also featured in the celtic myths. His cauldron poured  forth endless food and wealth. It is echoed today in tales of Baba Yaga and Strega Nona  both of whom have special cook pots that are never exhausted of food, provided that the correct magical phrases are uttered over them.

Even Shakespeare’s infamous three witches from his play MacBeth are seen to gather around a cauldron and chant their nefarious rune.

Round about the cauldron go;
In the poisoned entrails throw.—
Toad, that under cold stone,
Days and nights has thirty-one;
Sweltered venom sleeping got,
Boil thou first in the charmed pot!
Double, double toil and trouble;
Fire burn, and cauldron bubble.
Fillet of a fenny snake,
In the cauldron boil and bake!

~William Shakespeare
MacBeth, Act IV, Scene 1

Robert Cochrane writes on the “two words that do not fit in the cauldron” as a mystery of the Craft. The answer to this riddle is “Be Still” for within the cauldron lies all motion, all potential, and all things. It cannot hold stillness, but this too is a mystery. The cauldron is used not just for the brewing of potions, but also as a vessel for scrying in liquid or flame. To accomplish this we must find stillness within the cauldron, by quieting our own minds.

The cauldron is also very similar to the Holy Grail of legend. We must ever seek it and its mysteries, for in it lies true communion with the Gods, and deep healing of our souls. “Who does the Grail serve?” is the riddle traditionally associated with this quest. The Grail serves all who seek it with honest intent, for it is only in not questing for the mystery that it serves no one.

“In fate and the overcoming of fate, lies the true Grail.” ~ Robert Cochrane

In our tradition the Cauldron is associated with the Grail Queen of the Silver Castle — Castle Perilous — as Cerridwen-Babalon. We drink deeply of her bloody cup, and rejoice in the coming of the Season of the Witch at the Autumn Equinox.

Cerridwen, a deity associated with the feminine symbols of water and the Moon, is the shape-shifting Celtic Goddess of inspiration, wisdom, and the magical arts of enchantment, divination, and prophecy.

She possesses the three aspects of the maiden, mother, and crone, and is a goddess whose invocation is a significant aspect of both the initiatory and mystery rites of Celtic magic.

In her mysterious cauldron, according to ancient Celtic legend, Cerridwen prepared a potion of enlightenment for her son that consisted of the yellow flowers of the cowslip, fluxwort, hedgeberry, vervain, the berries of the mistletoe (a plant sacred to the Druids), and the foam of the ocean.

It was warmed by the breath of nine maidens, and required brewing for a year and a day.

A youth named Gwion drank three drops of the potion, causing the rest of the brew to turn into poison and destroy the cauldron.

To hide from the angry goddess, he used his newly-acquired shape-shifting powers to change himself into a grain of wheat.

However, Cerridwen transformed herself into a black hen and devoured him

Many Witches pour a bit of ordinary surgical spirit (rubbing alcohol) into their cast iron cauldrons and light it carefully dropping in a lit match.

This is often done as part of healing rituals, invocations to the elemental spirit of fire, scrying divinations, sabbat fire festivals, and various working rituals.

(Note: A quarter cup of alcohol will burn for approximately three minutes.)

Be sure that the cauldron is resting securely on a fireproof stand and is not close to any flammable substances.

Do not touch the cauldron while it is hot unless you cover your hands with protective oven mitts.

If the fire must be extinguished before it burns itself out, smother it by covering the cauldron with a lid or by sprinkling salt or sand over the flames.

Remember, whenever working with the element of fire, use caution and common sense, and respect the spirits of the flame.

The sight of a cauldron blazing with fire can be very magical and mesmerizing, and when the alcohol has been steeped in aromatic herbs, a
sweet but gentle incense-like fragrance is produced.

To make an herbal cauldron spirit, put a small bunch of any or all of the following into a glass bottle: fresh lavender flowers and leaves, fresh mint leaves, fresh rosemary flowers and leaves, and fresh thyme flowers and leaves.

Fill the bottle to the top with the alcohol, cap it tightly, and then give it a good shake.

Keep it in a cool place for thirteen days, shaking it twice daily (every sunrise and moonrise).

Strain it through a double thickness of muslin into a clear bottle.

Cap it and store it away from heat and flame. Cauldron’s spirit will keep indefinitely.

This fairly simple ritual is offered as one example of countless possibilities—I’ve included it to show you an example of one of the more accessible, and easy-to-perform rituals for the beginner Wiccan.

It’s designed for solitary practice, but could certainly be adapted for use with a coven.

Like most rituals, it can be tailored to your intuition, preferences, or circumstances.

(It can also be replicated for other Sabbats, with changes made to seasonal items, candle colours,etc.)

If you don’t have everything listed below, you don’t have to go out and buy it—you can substitute, simplify, and improvise as you wish.

However, you should at least have a candle or two, and some form of recognition of the season to serve as points of focus for your energy—remember, most of the tools are symbolic as the power comes from you, but tools are especially useful for beginners as they give them something tangible to focus and direct their energy onto.

Since the Autumn Equinox is a time for celebrating the abundance of the harvest, themes for focus in ritual include gratitude to the Sun for making the harvest possible and to the Earth for yielding abundance to carry through the winter months.

The balance of equal day and equal night is also good to observe, as is the opportunity to begin a turning inward and looking forward to a more restful time.

The end of Summer is also a time when the abundance of the Earth begins to die back in order to make room for new growth in the next cycle.

We can use this time to identify what in our lives isn’t needed anymore—whether it be too much “stuff,” an old habit we’ve been wanting to break, or anything else that we’d like to release back into the Universe.

As you prepare for the ritual, meditate on these themes and notice what comes to mind. See this opportunity to gain insight into an aspect of your life you may not have been conscious of before.

Recommended items: Seasonal representations such as late summer crops, especially corn and squash, apples, seeds, and/or marigolds.

Candles: 1 black, 1 white, 1 dark green spell candle, and 1 or more others in autumn colours like red, orange, brown, gold, etc.

PentacleCupIncense and/or oils: frankincense, sandalwood, pine, rosemary, chamomile

Stones: jade, carnelian, lapis lazuli

Herbs: sage, Hawthorne, cedarInstructions:

Layout your tools on your altar or ritual space.

You can do this in whatever way is most visually pleasing, or you can follow any traditional pattern that appeals to you.

One way is to place the white candle on the left for the Goddess, the black candle on the right for the God, the pentacle to the North and the cup to the West.

A candle can be placed in the South—this can be the spell candle if you’re using it, or another candle.

Incense or oils can be placed in the East. (If it’s not practical to place burning incense right on the altar, you can place it somewhere nearby in the eastern quarter.)

Any stones or representations of the harvest can be placed around the edges of the altar or wherever they seem to“want” to be.

Take some time trying out different arrangements.

You’ll soon get a sense for what looks and feels right for you.

If you want to cast a circle, make sure you have everything you’re using for the ritual, and then decide how large your circle will need to be.

Using sea salt, sprinkled herbs, candles, or stones, mark out the circle on the ground.

Charge the circle with the intention for creating a sacred space by slowly walking clockwise around it from the inside.

As you walk, “draw” the circle again by pointing with your index finger, visualizing the energetic connection between your body and the circle’s edge—remember, you are creating a place of higher, more powerful energy than will exist on the outside of the circle.

This is an act that takes practice and learning.

It is not strictly necessary, but it is a time-honoured part of a Wiccan tradition that many find to be integral.

Light the black and white candles and invite the God and Goddess (or the balanced forces of male and female) to be present with you in the celebration.

If you wish, call the quarters by turning to stand in each cardinal direction, starting with North and moving clockwise.

Verbally recognize each direction by name and its associated element, and ask for its energy to come into your circle.

You are already incorporating symbols of the Elements with the pentacle (Earth), the incense or oil (Air), the candles (Fire), and the cup (Water) so you could hold each of these items as you greet the Elements, either instead of calling the quarters or as part of it.

Reflect on the abundance you’ve experienced in the past season.

Identify 7 things you are grateful for and state them aloud.

These can be small things or larger ones—whatever you feel truly grateful for at this time.

Then, ask for any help you need with establishing balance, maintaining security, and/or letting go of something.

If you’re using a spell candle, rub a drop or two of essential oil into it, or just hold it in your hands for a few moments.

Visualize yourself feeling secure and grateful for the abundance in your life, in good physical health, and emotionally balanced.

Out loud, state this vision in whatever way seems most natural to you.

You might simply say “I have everything I need. I am in good health.

My life is balanced.”Light the green candle as you say the words.

Then “seal” the work with a final phrase. Many Witches use one of the following: “So let it be,” “So mote it be,” “Blessed Be,” or “It is done.”

Whatever you choose, be sure to consciously release your intentions into the higher realms where they can be transformed and manifest.

Watch the flame for a few moments, feeling the positive energies raised within you and all around you in the sacred space.

When you’re ready, thank the Elements, then the Goddess and God for their presence.

Then, close the circle by walking around it counter-clockwise, releasing its energy into the Universe.

(Note: Don’t leave any candles unattended, but do let the spell candle burn out on its own, if at all possible.)Over the next few weeks, continue the practice of recognizing abundance and expressing gratitude.

You may also notice any seeming imbalances in your life or well-being and decide to do what you can to correct them. If you do so, you will see that the Universe will support you!

It is probable that all alphabets were originally magical.

Only in later times did they come to be reduced to the more prosaic transactions of mere record and trade.

The names which the letters were given often concealed some religious secret, which they enshrined in an abbreviated form.

Also, the number of the letters, and their divisions into consonants and vowels, had an inner and arcane meaning.

A frequent proportion found in old alphabets is that of twenty-two letters, whereof seven are vowels.

This conceals, in a rough approximation, the relation of the diameter of a circle to its circumference, which is today mathematically expressed by the Greek letter TI. Moreover, before numeral figures were invented, the letters of the alphabet also served for the figures of numbers, such as A = 1, B = 2, and so on.

In this way, a word or a name was also a number.

Hence the study of what is today called numerology is a very time-honoured practice.

The Hebrew alphabet in particular contains mystic meanings in this way ; and the study of these, and the use of numbers to express transcendental ideas, a kind of spiritual algebra, is called the Qabalah, meaning ‘traditional knowledge’.

This word is sometimes spelt Cabala, or Kabbala.

It has become an important part of the mystic and magical tradition of the West.

The Arabic alphabet, too, is used in this way, by the Sufis and other arcane brotherhoods of the Near East.

The Greek alphabet also lent itself to such use and interpretation, in ancient times.

In Britain, the Celtic Druids made use of the Ogham alphabet, which had several forms.

These have been studied extensively in our day by Robert Graves, in his now famous book, The White Goddess (Faber and Faber, London, 1 961).

He found them to throw a flood of new light upon the religion of Ancient Britain, and to show among other things that Britain was by no means a benighted and savage region, as often previously taught, but a country in touch with the philosophy and religion of the greater part of the ancient world.

When the Angles and Saxons and the rest of the northern invaders settled in these islands, and Celtic Britain became Anglo-Saxon England, another magical alphabet found its way to this country.

This was the Runic alphabet, or Futhork (so-called from its first six letters).

This alphabet has given us the word ‘rune’, meaning a magical rhyme. Originally, the Runes were the letters it was written down in.

Each of the Runic letters had a magical meaning.

Runic inscriptions were cut upon the hilt of a warrior’s sword, to make it powerful and victorious in battle ; and this may be the origin of the ‘magical weapons’, knives and swords with mystic sigils and inscriptions upon them, which play such an important part in medieval magic.

The magician uses such weapons to draw the magic circle, and to command spirits.

(Though the witches of ancient Thessaly also used short swords as magical weapons.) It was because of their connection with pagan magic that the old Ogham and Runic alphabets were regarded with disfavor by the Christian Church.

With the spread of Christianity, these old alphabets fell into disuse and were replaced by the Latin alphabet, upon which our present-day alphabet is based.

The use of Ogham, however, was continued by the Bards of Wales, in order to write down the traditional knowledge they claimed to have received from the Druids.

They also evolved their own Bardic Alphabet, for the same purpose.

The Middle Ages saw the invention of a number of secret alphabets, which were used by magicians and witches exclusively for magical purposes.

These were mostly based upon the twenty-two-letter Hebrew alphabet ; though there is one, the so-called The ban Alphabet of Honorius, which is based upon the Latin alphabet (i.e. that one in general use).

Consequently, this is a favourite magical alphabet of the witches, whose magic generally is not Qabalistic ; and the Theban alphabet is often used by them today.

It takes its name from a legendary great magician of the past, Honorius the The ban.

To write something down in a magical alphabet, serves two purposes. Firstly, it conceals the secret of what has been written, and hides it from the uninitiated.

Secondly, it compels the magician or the witch to concentrate more upon what he or she is writing, because they have to use unfamiliar characters to express it.

Hence, more power of concentrated thought goes into an inscription so written, and makes it more magically potent.

Birds can appear to us either in our physical world, in dreams, or during meditation, to deliver messages or help us find what we may be missing in our lives. The bird could appear just the once to deliver the message and then fly along, or it may stick around and act as a guide.

One of the most difficult things to deduce is whether your visitation is mundane or spiritual, especially where species of bird are more abundant than others. All I can say is, you will know. I know that sounds like a bit of a cop-out, but each person’s intuition talks to them in a different way, and each person’s experience is unique.

If there is a certain quality you are lacking in your life, you could call on the spirit of one of the birds below to guide you.

Albatross: The albatross is associated with the element of water, specifically the sea, and so can aid in any sort of water magicks (plus weather magick). The albatross makes a good guide if you are feeling lost, confused or unsatisfied with life. The albatross is also connected to emotions, and can help us connect with, express, and manage our emotions with grace and dignity, instead of keeping them bottled up.

Blackbird: The blackbird represents a shift in perception in a spiritual and magickal sense. It stirs our psychic abilities, and when you see a blackbird, you can be sure that the magick of the unseen worlds is coming forth. Connect with the earth, for the Goddess is near. The blackbird also helps us uncover our ability to heal and our creativity.

Black Swan: The black swan reminds us that even if we have been through a difficult time, we must not give into victimhood, but instead look to our strength. Reclaim your power. The black swan can also guide you to the ‘right’ people, those who you should feel comfortable reaching out for help in a bad situation.

Bluebird: The bluebird reminds us to hold onto happiness and not to give up hope, especially in the process of working towards a goal. Stop, and take some time out to enjoy what is around you. Try to get out and about in nature and let it rejuvenate you. Move forward with hope and love in your heart, and positivity will gravitate towards you.

Bluejay: The bluejay represents being smart, being focused, and looking beyond the obvious for opportunities in our daily lives. Do not tolerate anyone else’s nonsense. Instead be bold, be fierce, and protect yourself and those around you. They are strong and loyal, and can teach us to stand in solidarity with others.

Cardinal: (see Finch)

Condor: It is said that condors often come bearing a message from an ancestor, the divine, or a deceased loved one. They can bring strength when we have challenges we need to face. The condor can also remind us to take some time out for ourselves and reflect away from the hustle and bustle of our everyday lives.

Chicken: The chicken can symbolise the need to look at our communication skills, to make sure our words carry meaning and that our message is getting across. It can also symbolise that perhaps we have been sitting on something or brooding over something for too long, and we need to either address it or let it go. Alternatively, the chicken can symbolise that you are only just ‘scratching the surface’ of a new opportunity, and not to rush head first into it.

Crow: The crow represents spiritual, emotional and mental change. It also represents life, death, rebirth and transition, in keeping with the theme of change. It tells us to watch for opportunities arising, and to use your intuition and insight when weighing up these opportunities. You may be going through a period where there is a need to find balance in your life, especially between your ‘light’ self and shadow self.

Dove: The dove represents hope, love, innocence, and an almost child-like wonder at the world around us. It may be time to try and recapture some of that magic.

Eagle: The eagle is considered in some traditions to be the Chief of all the birds. They are strongly associated with the element of air. The eagle acts as a guardian, protecting us and delivering messages from the Gods. The eagle brings change, but also shows us how to connect with our inner strength, courage and determination. Do not give up is the message of the eagle; a transformation is coming, and you may need to be ready to step outside of your comfort zone if you want to succeed and overcome the obstacles you may be faced with.

Falcon: The falcon brings new opportunities and tells us it is a good time to start planning and thinking ahead. Spend time coming up with a strategy and a solid plan on how you wish to proceed if you are to succeed.

Finches: The finch represents an increase in energy, new experiences, and more activity arising in your life. It can help you to recognise or find your own voice, to be quick and observant. The finch also represents a connection to family.

Flamingo: The flamingo can symbolise something in your life which has fallen out of balance, and there is a need to give yourself and break and make sure your emotions are in check. The flamingo also represents community, working with others, and making sure you are pulling your own weight in group situations.

Goose: The goose represents that which is currently undiscovered, something you are at risk of missing due to other distractions. You need to take time to consider what it is you really need, or what you’re missing. The goose is also associated with family, especially in regards to children or parenting.

Greylag Goose

Gulls:The gulls deliver a subtle lesson in behaviour and communication, and can help you read people more effectively. You may need to take a look at the bigger picture as there are many perspectives to consider. Focus on friendships, community and cooperation if you wish to succeed.

Hawk: The hawk represents awareness, and urges us to try and find a higher perspective around something that has been holding you back. There is a need to look at the bigger picture. The hawk can also be a warning, and tells us that there may be a need to look at the company we keep both in our personal lives and our professional lives, and consider who our real friends are.

Heron: The heron represents finding a healthy balance between being solitary, and enjoying the company of others. Both reclusiveness and codependency can be unhealthy mentalities when taken to the extreme, and the heron tells us of the need to find this balance within ourselves. The heron also represents balance within relationships, especially in romantic relationships or where family is involved. It also encourages us to take the next step, especially where a new opportunity is on the table.

Hummingbird: The hummingbird reminds us to enjoy the simple pleasures in life and to remind us to take some time out for ourselves. Do things that put a smile on your face.

Magpie: The magpie represents knowledge about to be revealed. Your perceptions and old ways of thinking are about to be challenged, but that isn’t a bad thing. The magpie also represents illusion, specifically breaking free from them and being able to see people and situations for what they really are, for better or worse. You should be confident in your own voice, and not afraid to speak up.. Seize opportunities present to you, but approach them with a level head, sizing up any risks and considering whether the opportunity is worth it.

Mockingbird: The mockingbird represents finding your voice and what inspires you, and following that passion. The mockingbird also asks us to reflect on our own behaviours, and whether we have any negativity or any bad habits we need to let go of.

Owl: The owl can show us that which remains hidden, and if often symbolic of our shadow selves. The owl reminds us to stay true to ourselves, our voice and our beliefs. If you are holding onto a secret or find yourself under some sort of illusion, the owl will tell you to snap out of it, to be truthful and honest. The owl is also a symbol of protection and of knowledge, intellect and study. It can help us to see details which we otherwise may miss, helping us to become more observant. Prophecy is another association of the owl, helping you to uncover your past, present and future.

Peacock: Try to see the beauty in even the tiniest of things, and show gratitude. Focus on building up your confidence, and don’t give up on your dreams just because they feel impossible. The peacock is also known as a bird of healing in some traditions, so it may be a good time to focus on your own health and well-being.

Parrot: Try to return to the roots of what inspires you so you may feel enthused again and make progress. Consider how you communicate with others and think before you speak.

Pigeon: Represents the family and home.

Raven: The raven tells us that some transformative is about to occur in our life. For better or for worse, this change is often life altering, and as such the rave is also often associated with the cycle of birth, death, and rebirth. Or maybe there is something the raven is encouraging you to purge from your life? Like many other birds with dark feathers, the raven is known to be a creature of magick, who brings messages from the divine and represents mystery and the unknown. As such, the raven can make an excellent guide for those wanting to go deeper with their magickal studies.

Robin: The robin represents new growth and renewal. A symbol of joy, it helps us to find the good in otherwise negative situations. Let go of drama and anything that holds you back, and move forward with peace and harmony.

Rooster: The time for self-empowerment and showing off your true nature is now.

Sparrow: The sparrow represents self-worth, dignity and empowerment, and building on these qualities within yourself. It stresses the importance of the voice and communication, especially in regards to timing (where it is best to speak up, and where it may be better for you to keep quiet). The sparrow teaches cooperation and the sharing of responsibilities in the home or at work, but also teaches us to be self-assertive and to look out for number one (yourself).

Sparrow

Starling: The starling focuses on group etiquette, social standing, family relations, and how you appear in those relationships. The starling is a fierce competitor and signifies using every resource available to you to achieve your goals. It advises accomplishing tasks sooner, rather than putting them off until later. It also encourages sensitivity towards others and unity.

Swallow: The swallow helps with communication and objectivity in group settings, advocating love, trust, and working in cooperation. It advocates taking proper action to avoid threats with tenacity, style and class. The swallow encourages us to think quickly and react appropriately. It helps us create something out of nothing, and teaches that your ingenuity, innate skills and determination will help you to succeed in whatever you set your mind to.

Swan: The swan represents love, especially romantic love, and beauty. What is it that you desire most? Are you striving to achieve it? The swan is also associated with our intuition, and can symbolise opening yourself up to the energies around you and discovering a new way of approaching the world.

Stork: The stork is the bearer of good news, and often something you have been working towards coming to fruition. The stork is graceful, and can teach us that even when we lose our voice, there are other ways of making our point. If you are the type who hides from your emotions then the stork will encourage you to face them, especially in relationships. Sometimes we don’t want to see the whole truth, as it can be uncomfortable. Keep things simple and be honest with yourself is the message of the stork.

Turkey: The turkey can bring with it many messages. It is a symbol of selflessness, so pay attention to the people around you, as there may be someone who needs help but is unwilling to ask for it. The turkey also brings good news, and is a symbol of abundance. It encourages you to be retrospective and ask questions of yourself, especially in regards to your actions towards others.

Woodpecker: An opportunity centered around creativity could be about to come your way. If you are experiencing difficulties, stick with it and keep persevering. Speak less, and listen more, and don’t give too much of yourself to others; you will need to keep some of that energy for yourself, and manage your resources.

The first step in candle magick is to choose a candle whose colour and shape represent your desire.

Next, you will have to dress, or energize, the candle.

This is done by anointing the entire candle with an appropriate oil.

The oil is usually made from a plant or flower that also represents your desire.

Place some of the oil on your fingertips.

As you concentrate on your desire, rub the oil onto the candle, starting from the centre and rubbing upward.

Then rub the oil from the centre downward. Be sure to cover the entire candle with the oil as you infuse it with your desire.

These gods and goddesses bring psychic self-defence, protection, righteous anger against injustice,
also change, regeneration and survival.
These deities are very powerful and should only be invoked in their most positive aspects for the
purpose of defending the weak and never for revenge or personal anger. Experienced witches call on
them only rarely and with the purest intent under the law of threefold return. The exception is Bellona,
who is a benevolent and effective focus for female power and courage.

Bellona

Bellona is the Roman goddess of war, the female counterpart of Mars whose chariot she drove into
battle. She is especially good for women’s assertiveness and self-confidence rituals. She carries a
sword and wears a helmet.

Kali

Kali, the dark side of the Hindu Mother Goddess, came into being when Shiva, the husband of the
Mother Goddess Shakti, taunted her for her dark skin. In fury she carried out rituals until her skin
became golden inside. Shakti then shed her black outer skin like a snake and it formed the avenging
destroying persona of Kali. Kali is depicted with her four arms holding weapons and the heads of her
victims, her tongue lolling out, and covered in blood, signifying her power over life and death. She is
often pictured dancing on Shiva whose body she trampled on, destroyed and then danced on once
more to restore him to life.
Kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings
protection and regeneration after sorrow.

Persephone

Persephone is the Greek maiden goddess of transformation, daughter of Demeter and goddess of
spring and flowers. She was abducted by Hades, God of the Underworld, and became Queen of the
Underworld for the winter months, returning to the Earth as the light-bringer in spring and so
representing the cycle of death and rebirth. She is especially powerful in rituals by or for young
women, especially those who have suffered loss or abuse, and also for mother-daughter relationships.
She is sometimes regarded as a symbol of grain.
Proserpina, daughter of Ceres, is the Roman form of Persephone.

Sekhmet

Sekhmet is the Ancient Egyptian solar and lion goddess created from the eye of Ra. She is sometimes
pictured as a woman with a lion’s head and so is a good to evoke for courage, righteous anger,
protection of the vulnerable, psychic protection and the correction of injustice. As an avenging
goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can
blaze out of control.

Shiva

Shiva, or Siva, is the Hindu god of both creation and destruction, good and evil, fertility and
abstinence. With Vishnu and Brahma, he forms the trinity of the modern Hindu gods. He is the Lord
of the Dance who, it is said, will one day bring about the destruction of the world.
His symbol is the phallus, representing creative power, and many Hindus regard his benevolent,
creative aspect as predominant. Shiva has three eyes, represented by the Sun, the Moon and Fire. His
third eye allows him to see inwards and also to destroy whatever it looks on. He was not one of the
original Vedic deities but became one of the supreme gods, according to legend, at the time when the
universe consisted only of water.
Vishnu and Brahma were arguing about who was the greatest god when a great pillar of flame
appeared between them. Shiva appeared from within the flaming pillar, which was symbol of his
masculine power, and the other gods bowed before him.
Invoke Shiva for animus power, potency, survival and male rituals.

Shakti

Shakti, or Matahdevi, is the female energy or power of Shiva. Her name is also used for the wife of
any Hindu god. She is the Mother Goddess and, like Shiva, creator and destroyer in her different
aspects.
Shakti provides the energy that activates Shiva’s male divine power, and her life-giving force animates
other gods in difficult tasks. Although there are several other Hindu female goddesses, they all form
aspects of Shakti and often their identities merge. One of Shakti’s forms is as Parvati, the gentle
mother. Shakti is potent for all rituals of women’s power, especially when they must take the
initiative, and she is easier to work with than Kali.

Triple Goddesses

The Triple Goddesses are for lunar magic and moving from one stage to another in the life cycle.

Brighid

Brighid, the Celtic Triple Goddess, is patroness of smiths, poets and healers and has the longest
enduring cult in Ireland, which merged into that of the Christian St Bridget of Kildare. Her name
means ‘high one’ and she is sometimes seen as three sisters, daughters of the god Dagda, the Divine
Father, or as the triple-aspected maiden, mother and crone. She is invoked in fertility and healing
magick and also for creativity, especially involving the written word.

Protective Crystals have innate qualities as well as healing and empowering properties and so can offer instant harmony and energy even in the most draining situations.

Certain crystals have, over the millennia, from Ancient Babylon, Egypt and the Orient, acquired the reputation of possessing strong protective qualities and are also usually potent in strengthening and healing.

These include amber, black agate, amethyst, bloodstone, carnelian, garnet, jade, black and red
jasper, jet, lapis lazuli, tiger’s eye, topaz and turquoise. However, as you work with crystals and
stones, you may discover that a particular crystal or even a stone from the seashore fills you with calm and confidence; if you carry or hold this at times when you feel vulnerable, it will increase in power the more you use it.

Build up a collection of small protective crystals with which you can ring your bed for quiet sleep or place around your home or workplace to absorb the negativity of others. Buy or make a dark silk or natural fabric drawstring bag or purse in which you can carry a single protective crystal, or your
crystal pairs (see below), whenever you leave home. Place them in the four corners of a room that
always seems dark or inhospitable. Set crystals at the four corners of the table where you are carrying
out divinatory or psychic work to act as a psychic shield from negativity or debilitating emotions.

Cleansing crystals should always be carried out after after use in protection, healing and
empowerment.

When you obtain a new crystal, cleanse it before charging it with your own personal energies. In this
way you can remove all the energies, not necessarily negative, of those who have prepared, packed
and sold the stone. If the stone was a gift, however, you may wish to accept the loving energies with
which it was offered and rely on your innate defensive powers to filter out any unconscious negativity
left from the previous owner’s life.

You will also need to wash your crystals, and your crystal pendulum, if you use one, regularly in
running water to keep their energies clear.

If you have been in touch with a particularly negative influence, first wash the stones, then sprinkle
them with salt and pass over them an incense stick or oil burner in a fragrance such as lavender, pine
or rose. Finally pass them over the flame of a purple, silver or pink candle; in this way your crystal
absorbs the healing energies of all four elements.

Leave the crystals to dry in natural light, then wrap them for a few days in a dark cloth with a large
piece of unpolished amethyst wrapped separately so it will not scratch the smaller crystals. Amethysts
have great powers of healing for other crystals, but they need frequently to be rested and anointed
very gently with diluted lavender oil or a lavender infusion.

You can also cleanse crystals by leaving them in a rainstorm or burying them in a pot of lavender,
sage, Chamomile, rosemary or other herb of love and harmony. Leave them for 24 hours and, if
necessary, wash off any remaining soil with running water. The result will be a new vibrancy,
especially in the case of rutilated quartz, jade and moss agate (the last two are called the gardener’s
crystals).

Scratch the zodiacal glyphs for yourself and a lover on candles of the appropriate colour then light the candles.

Move them closer to each other over a period of three days while speaking words of love and desire to increase the love energies.

For the first two days, blow out the candles, sending the light to wherever your lover is.

On the third day, leave the candles to burn down, allowing the wax from the two candles to merge.

In the melded wax, cut the shape of a heart and on this scratch your entwined zodiacal glyphs.

Wrap the symbol in white silk and leave it on a window ledge from the waxing to the full moon.

Aphrodite

Aphrodite is the Cretan and Greek goddess of love and beauty.

Her name means ‘born from the foam’.

She can be invoked for the gentle attraction of new love as well as for sexuality and passion

(hence the term ‘aphrodisiac’).

Aphrodite is especially potent in candle and mirror spells, romance, and love rituals involving the sea.

Artemis

Artemis is the twin sister of Apollo, the young Greek Sun God, and is the goddess of chastity,

virginity,

the hunt,

the Moon and nature.

Although a virgin goddess,

she also presides over childbirth.

Because of her connection with the hunt,

she is altogether a more active goddess than Aphrodite if you are seeking love or,

perhaps,

trying to encourage a reluctant lover of either sex or win love under difficult circumstances.

She is perfect for outdoor love spells and for casting your love net wide to attract an as yet unknown lover.

Freyja

Freyja is the Viking goddess of love and sexuality and can be invoked for rituals to increase confidence in inner beauty and worth,

for the increase of passion, and for fertility in every aspect.

A witch goddess, she is potent for all magick,

especially astral projection and crystal and gem magick.

Venus

Venus, the goddess of love,

is the Roman form of Aphrodite and by her liaison with Mercury gave birth to Cupid.

Although she had many lovers, she was the goddess of chastity in women and is a joy bringer,

and so represents not only sexual pleasure but also innocent love and especially love in the springtime.

Her planetary associations mean she is the focus in all kinds of love rituals.

As the evening star, Venus takes on a warrior aspect and so can be invoked in fighting for one’s lover or tough love in relationships.

Because fairies are connected to nature, their spells are usually performed outdoors. A small brook, a secret lily pond, the base of your favourite tree, or a field of wildflowers all make excellent settings for fairy magick. Even large, lush window boxes, overflowing with fragrant herbs and delicate blossoms, can serve as a haven for the wee folk.

Fairy Enchantments

If there is one thing that a fairy takes great pride in, it is the ability to charm and enchant an unsuspecting human.

Using herbs, flowers, and mystical incantations, the skilful fairy makes magickal dust that can be used to inspire love, protect loved ones, and bring forth great riches when sprinkled on the ground or over an unsuspecting.

If there is one spell that we like to use above all others in Briar Rose, it is this one. It is an old crafting that was used throughout Britain, though it is best documented in the Silver Bough, a wonderful collection of folklore and practices from Scotland.

Traditionally, this was performed at a well that was sacred to a local saint. The idea was to take your coin and a rag or length of rope, and, during the hours of darkness — ideally just before dawn — walk three times around the well, each time petitioning the saint for the desired outcome, and then throwing the coin into the well, after spitting on it or kissing it. The rag or rope was then tied upon the tree that was always associated with sacred wells, and head off away from the well, never looking back. The idea was to be out of sight of the well before
sunrise.

Naturally, for most  — especially those in the US — it is not easy to find an appropriate well that can be used for this. But in Briar Rose, we have the good fortune to work with St. Nectan, the saint whose well was visited by the Knights of the Round Table before setting out on the quest for the Grail. Consequently, we use the cauldron as a well for various workings, including skrying, and it lends itself nicely to this crafting.

First of all, we have a collection of silver sixpences that we use and reuse exclusively for crafting purposes. Prior to a working, each participant purchases a sixpence in exchange for a modern coin. We then open up our sacred space, place the cauldron (about half full of water) in the centre, and open the Well of the Ancestors. We do this by calling upon Nectan, and then we open the well in the cauldron using a technique very similar to the one Orion Foxwood uses to open the Faery Well.

Start by feeling for the surface of the well. In our case, it is going to be the opening of the cauldron, so we pass our hands deosil around the lip of the cauldron, not quite touching it, feeling for the point of pressure where the worlds meet. Once we feel that, we begin to open it up by dipping our fingers through the pressure “bubble” and creating an aperture that is widened to match the lip of the cauldron.

Once the well is opened, we call to the Ancestors, breathing life-force into our hands and offering it into the well, where we feel the Ancestors receiving it, and returning their own offering of life-breath into our hands. We take that up and inhale it. This is done three times, and then the Well is fully open.

Next, we all walk around the well three times, or more if we feel the need to “wind up the power”, chanting or muttering as we go something appropriate to the working. Then each person in turn kisses or spits on the coin, depending on what is appropriate to the crafting being worked, and then throws the coin in the well. We then tie our rag or string to the Stang, representing the World Tree, and leave.

Later, after the evening’s work is complete, we retrieve the coins and clean them for later use. The modern coins — legal tender — that everyone used to buy the sixpences are taken to a charity collection pot, or are left at a crossroads, depending once again on which is felt most appropriate for the working.

Another thing we do with the coins is that everyone has a sixpence that they keep in their left pocket. Whenever something is going on that they need to influence the outcome of, they reach into their pocket and turn the sixpence three times without removing it from the pocket. This is an old crafting tool, and I have developed the habit of giving a sixpence to anyone who visits our home, so they can keep it in their pocket for the same purpose.

Malicious acts attributed to witches and sorcerers in times past that caused harm or death to humans, animals or crops. Since antiquity, witches, sorcerers and magicians have been said to cast negative spells against others out of revenge, spite or malice. During the medieval witch-hunting craze, maleficia implied a Devil’s pact and was used to explain virtually any natural disaster, accident, illness or personal misfortune.

Maleficia included damage to crops and illness or death to animals, as well as anything with a negative impact upon a person: loss of love, storms, insanity, disease, bad luck, financial problems, lice infestations, even death. Witch-hunters encouraged the blame of accidents and natural disasters upon witchcraft because it enabled them to round up suspects and get convictions.

If a villager muttered a threat or a wish for calamity upon someone and misfortune of any sort occurred to the victim—maleficia. If the local wise woman administered a remedy for an illness and the patient worsened or died—maleficia. If a hailstorm destroyed the crop, the cows wouldn’t give milk or the horse went lame the cause was maleficia. In cases of disease, maleficia was especially suspect if an illness came on suddenly and violently or if a patient’s condition deteriorated rapidly. Maleficia was definitely, the cause if a priest administered holy ointment and the patient broke out in a sweat.

Witches were believed to effect maleficia through a variety of ways: incantations; powders, potions, ointments and herbs; effigies stuck with thorns and nails; or a hand of glory. Maleficia could be combatted with preventive witchcraft—charms, powders and potions made from certain herbs such as sage or christianwort, and incantations.

After the formation of the Christian church, the worship of the old deities and the old ways were
banned and the nature festivals supplanted by Christian ones. The Christians were pragmatic,
however, and Pope Gregory, who sent St Augustine to England in AD 597, acknowledged that it was
simpler to graft the Christian festivals on to the existing festivals of the solstices and equinoxes. So,
Easter, for example, was celebrated on the first Sunday after the first full moon after the spring
equinox, which is where it remains today.
In the same way, the crosses on the hot cross buns that we eat on Good Friday were originally the
ancient astrological signs for the Earth, and were eaten to absorb the power and fertility of Mother
Earth. Hot cross buns were still thought to retain their magical qualities until the early decades of the
nineteenth century and were said to offer protection against drowning. For this reason, hot cross buns
were hung from the roofs of coastal churches where their remains can still be seen. The old ways did
not die quickly, however, and so for centuries the two religions co-existed as people gradually
transferred their allegiance from the Earth Mother, or Mother Goddess, to the Virgin Mary and the
female saints.

Bellarmine jugs, bottles, and drinking-mugs were produced by the potteries of the Rhineland area, from the sixteenth century
onwards. They were exported in large numbers to this country, where
they became very popular.
These handsome stoneware vessels take their name from the fierce,
bearded face embossed upon them, which was supposed to be that of
Cardinal Bellarmine. They are also sometimes called greybeard jugs,
on account of this typical decoration.
As well as being in general use as a household article, Bellarmine
bottles were remarkably popular for the purpose of casting spells and
counterspells, especially in London and the eastern counties of England.
They have often been unearthed from the ruins of old English houses
dating from the sixteenth and seventeenth centuries, in circumstances
which point to their connection with witchcraft. The typical Bellarmine
bottle has a large body and a narrow neck, which can be tightly stoppered. When used as a witch-bottle, these vessels have been found with
highly unpleasant contents, such as human hair entangled with sharp
nails, cuttings of human finger-nails, a piece of cloth in the shape of a
heart and pierced with pins ; and sometimes human urine and salt. The
bottle was well sealed up, and then buried in some secret place, or
thrown into a river or ditch.
One of these bottles was recovered from the mud of the Thames
in fairly recent years ; and the frequent post-war demolition works of
the 1 950s produced a number of examples of these mysterious vessels,
brought to light when the foundations of old houses were revealed. All
had typically sinister contents as described above.

Whether the witch-bottle was a spell or a counterspell is not always
clear. One theory is that it was a form of self-defence, used by people
who believed themselves to be ‘overlooked’ by the Evil Eye, to get back
at the person who was bewitching them. Believing that a magical link
existed between the witch and themselves, they tried to put the magic
into reverse, and turn it back upon the sender.
They used their own hair, nail-clippings, urine, etc., as the magical
link ; and a heart, cut probably from red cloth, to represent the witch’s
heart, which they pierced with pins. Sharp nails were added, to nail the
witch ; and salt, because witches were supposed to hate it. Then the
whole thing was buried in some dark and secret place, in the hopeful
belief that it would cause the witch to decline and perish.

However, this spell could be used offensively also, if the practitioner
got hold of someone else’s hair, nail-clippings, etc., to form the necessary
magical link. Nor, in those days when sanitation was decidedly primitive,
and the chamber-pot a very necessary and often handsome article of
furniture, would it be too difficult to obtain some of the hated person’s
urine. The pin-pierced hearts which have been recovered from these
witch-bottles, seem to be going rather far for self-defence ; and the
very nastiness of the spell would give satisfaction to a hate-filled mind.
But why the choice of a Bellarmine bottle for this uncanny business ?
What had Cardinal Bellarmine to do with witchcraft ? The answer,
most probably, is nothing ; because the face on the bottle does not represent the Cardinal at all, but something much older. Some of the earliest
examples of this ware have a triple face on them ; that is, three faces
combined into one symbolic countenance. This bearded, triple face
dates back to pre-Christian times in Celtic Europe, and represented an
ancient god of Nature.
In Christian times, sculptors tried to work it into Church decorations
by calling it a symbol of the Holy Trinity ; but in the sixteenth century
it was banned by the Council of Trent, who declared it to be pagan. It is
in fact one of the ways in which the Celtic Horned God, Cernunnos, is
depicted. Probably because of its old associations with paganism, the
triple face was one of the attributes often given in medieval art to the
Devil. Dante in his Inferno portrays the great Devil in Hell, whom he
calls ‘Dis’, in this way ; a typical instance of the god of the old religion
becoming the devil of the new.
The complicated design of the triple face on the greybeard bottles,
etc. , became simplified into a single powerful-looking countenance
bearded and virile ; but it was still the figure of the old pagan god, and
hence a suitable vessel for mischief and forbidden arts. But who knew
that it was ? Who recognised it ?
The historical fact that these bottles, with their ancient design, were
used for witchcraft, is a pointer to the underground survival of pagan
tradition, to a far later date than is generally attributed to it.

The answer to that question can only be answered by you. The word witch means “wise person” so if you are interested in energy work, the pursuit of enlightenment, and learning traditions of the old ways across the globe, you might just be a witch. A few factors that might signal a calling to witchcraft include a deep connection and compassion for nature and wildlife, an interest in the occult or dark arts, and a heightened sensitivity to the metaphysical.

What Kind of Witch Am I?

Unless you are a hereditary witch and have had your craft handed to you by ancestral line, your path is entirely up to you to choose. Often the label comes after quite a bit of research, practice, and discovering your own unique magic. Labels are often intersectional and it is possible to fall into more than one category unless you are part of a highly formal category of witchcraft. Below, I have listed 45 types of witches, but many variations exist in almost every culture and hybrid traditions are created as time passes and more cultures intersect.

Different Types of Witches

Alexandrian Witch: A witch who practices the magic founded by Alex and Maxine Sanders in the 1960s with a focus on ritual and ceremonial magic.

Angel Witch: A witch who works with Angels rather than or in addition to traditional deities

Animist Witch: A witch who believes there is life in all things and sees no distinction between human, plant, animal, or material objects. The animist witch sees the Universe as a living entity and all are connected by it.

Augury Witch: A witch who divines omens, signs, and symbols.

Axis Mundi Witch: A witch who studies the core idea that there is a central pillar that joins Earth to Heaven.

British Traditional Witch: A witch who focuses on the superstitions and spells that originated in the British Isles.

Celtic Witch: A witch who focuses on Celtic and Welsh deities, mythology, rituals, and earth magic.

Ceremonial Witch: A witch who practices high magick (ceremonial) such as Hermetic, Thelemic, and Enochian with a rigid and step-by-step method.

Chaos Witch: A witch who has a contemporary practice that incorporates many types of magic and is guided intuitively rather than with strict steps as seen in high magick.

Chthonioi Witch: A witch who practices a variation of the Alexandrian tradition which also includes Greek gods and goddesses.

Correllian Witch: A witch that practices a type of Wicca founded in the late 20th century by Caroline High Correll. She descended from a line of Cherokee Didanvwisgi who intermarried with Scottish Traditional Witches, and Correllian witchcraft was further influenced by Aradian Witchcraft and the Spiritualist Church.

Cosmic Witch: A witch who focuses on astrology and the placement of planets, stars, and moons when practicing their craft.

Dianic Witch: Branching from Wicca, Dianic Witches focus on female deities. Dianic Witchcraft is named after the Roman goddess Diana, ruler of hunting, nature, and the Moon.

Eclectic Witch: A witch that incorporates many different traditions into their craft; slightly similar to the chaos witch, but they may follow strict guidelines if desired.

Egyptian Witch: A witch who follows a path similar to Wicca, but with a focus on the Egyptian deities.

Elemental Witch: A witch who works with the five esoteric elements: earth, air, fire, water, and spirit.

Faery Witch: A witch who works with the Fae rooted in Irish and Scottish culture.

Folk Witch: “Cunning Folk” ; hereditary witches who follow a path similar to British witchcraft and used their magic and skills for practical purposes which were passed down through generations; *not common*

Gardnerian Witch: A witch who practiced a secret, formal, and highly structured version of Wicca based on the works of Gerald Gardner, who is credited for the modern witchcraft movement.

Hearth Witch: A witch who focuses on magick in the home.

Hedge Witch: A solitary witch that holds both kitchen and green witch attributes, such as making healing potions and brews in the kitchen; think of the old women in the woods archetype.

Hellenic Witch: A pagan witch who worships the ancient Greek pantheon of gods and goddesses.

Hereditary Witch: Unique to each family, a hereditary witch learns from their ancestral line.

Kitchen Witch: A witch who focuses on magick at home, especially the kitchen.

Left-handed Witch: A witch who often breaks taboos.

Luciferian Witch: A witch who believes Lucifer as the “bringer of light” and reveres the angel for enlightenment, independence, questioning authority, and progressive ideals.

Lunar Witch: A witch that heavily uses the cycles of the moon to do nearly all her magical work.

Music Witch: A witch who uses music as the medium of her magic.

Neo-Pagan Witch: An umbrella term for witches who practice newer forms of the craft such as Wicca, Gardernianism, and all new earth-based customs.

Norse Witch: A witch who centers their craft around Norse tradition of ancient sorcery and deities such as Odin and Freya.

Right-handed Witch: A witch that practices magic that is guided by social norms.

Satanic Witch: A witch that lives by the seven Satanic tenets and is strongly against the constructs of a dictatorial society; has nothing to do with worshiping the Christian’s idea of Lucifer. Devil-worshiping does exist elsewhere under the broad realm of witchcraft, neither is exclusive to one another.

Scandinavian Witch: A witch who practices and studies Danish Folklore and some Norse traditions.

Secular Witch: A witch who practices magick without worshiping any deities, or their deities and witchcraft are kept separate.

Shamanic Witch: A witch who uses an altered state of consciousness to deliver their magic.

Sigil Witch: Also known as Word Witch, these practitioners use sigils and words weaved into their magic

Solitary Witch: A witch who practices alone rather than in a coven.

Tech Witch: A witch who does most of her work digitally or with some form of technology; this will become more prevalent over time in modern witchcraft.

Thelema Witch: A witch who uses the occult philosophy founded by Aleister Crowley, which centers around ceremonial magic and Egyptian rituals.

Wiccan Witch: A witch who practices the modern pagan religion of Wicca introduced by Gerald Gardner. ***Note: Wicca is a religion; witchcraft is not a religion, although can be involved in religious beliefs and should thus be legally protected equally.

One of the witches’ most important basic beliefs, obviously, is the reality
and possibility of magic. (See MAGIC.) This involves the idea that the
physical world is only part of reality, the part that we are able to apprehend with our five senses. Beyond are vaster realms; and in these the
witch seeks to venture. This, again, involves a further belief, namely that
human beings have more senses than the usual reckoning of five. By
means of these innate psychic capacities, the realms beyond the physical
are contacted. These powers, say the witch, are perfectly natural ; but
latent and inactive in the majority of people. They are powers that have
become overlaid and hidden by the artificialities of civilisation ; but
they can be reawakened.
This is one of the matters that have brought witches so often into
conflict with the priests of orthodox religions. The established religion
of a country does not find it acceptable for people to have their own
contact with the Beyond, independently of orthodox priests and their
rules and sacraments. This may well have been the reason why the socalled Witch of Endor had to live in hiding. (See BIBLE, REFERENCES TO
WITCHCRAFT IN THE.) The Establishment does not like having its
authority weakened.
Witches reject the masculine, patriarchal concept of God, in favour
of older ideas. They do not see why a rigid monotheism should necessarily be a sign of human advancement, as it is generally taken to be. It
seems more reasonable to them to conceive of divinity as being both
masculine and feminine ; and as evolving moreover a hierarchy of
great beings, personified as gods and goddesses, who rule over the
different departments of nature, and assist in the evolution of the cosmos.
If witches’ concept of God were to be more precisely defined, it could
perhaps best be called Life itself-the life-force of the universe. This,
it seems to witches, must be basically benign, however apparently
destructive and terrible some of its manifestations may be ; because if
this is not so, then Life is divided against itself, which is absurd. Moreover, it must be supreme wisdom, because of the wonder and beauty
manifested in its myriad forms. Its tendency is to evolve forms capable
of expressing ever higher degrees of intelligence ; so we who are its

children should seek to live in harmony with nature, which is the visible
expression of cosmic life, and in doing so find true wisdom and happiness.
Witches do not believe that true morality consists of observing a list
of thou-shalt-nots. Their morality can be summed up in one sentence,
“Do what you will, so long as it harms none.” This does not mean,
however, that witches are pacifists. They say that to allow wrong to
flourish unchecked is not ‘harming none’. On the contrary, it is harming
everybody.
This bears some resemblance to Aleister Crowley’s law for the New
Aeon : “Do what thou wilt shall be the whole of the law. Love is the
law, love under will.” People often quote the first part of Crowley’s
dictum, and claim that he advocated universal licence. They forget the
second part of his words. Centuries before, Saint Augustine said something very similar : “Love God, and do what you will.”
The idea of reincarnation seems to witches to be not only much older,
but more reasonable and right, than the concept of only one short life,
to be followed by heaven for the righteous and hell for the wicked ; or
than the materialist’s idea that when you’re dead you’re finished. They
quote the statement of the old occult philosophers-which I believe
modern science supports-that nothing in this universe can be destroyed ;
it can only change its manifestation. Descartes said, “I think, therefore
I am.” Human individuality and intelligence exist. Through the physical
body, they manifest. When the body wears out, or is damaged beyond
repair, the person is said to be ‘dead’. But it is the body which is dead.
You cannot bury or cremate people-only bodies. In so far as a person
is an individual intelligence, can that individuality be destroyed ?
The testimony of all ages and countries says, “No.” But at the same
time, nothing can stand still. Everything is constantly changing and
evolving. To be imprisoned in the personality of John Smith or Jane
Brown for all eternity, is no more consonant with cosmic Jaw than
being annihilated. Here we may notice the derivation of the word
‘personality’. It comes from persona, a mask. There is that in us which
truly says, “I am.” The personality is the mask it wears-a new one for
each incarnation. (See REINCARNATION.)
Between earthly incarnations, witches believe the soul rests in the
Land of Faery, a pagan paradise like the Celtic Tir-Nan-Og, the Land
of the Young. Many references to this pagan otherworld can be found
in British and Celtic legend. It is a very different place from the Christian
heaven, involving no harps, haloes nor golden gates, but a country like
the old dreams of Arcady. It is conceived of as being, not somewhere
‘up above’, but in another dimension co-existing with the world we
can see with mortal sight. Sometimes, say witches, we visit this other
dimension in our dreams, and can bring back fragmentary recollections
of it.

Another implicit belief is the power of thought, for good or ill. Truly,
thoughts are things, and the realisation of this is one of the fundamentals
of magic. We have become accustomed to this idea as it is put forward
in the modern world by the exponents of various movements, such as the
so-called ‘New Thought’ , practical psychology and so on. But as long
ago as the beginning of the fourteent� century, Robert Mannying of
Bourne wrote of the power of thought in his tale “The Wicche, the
Bagge and the Bisshop”, an episode in his long poem Handlyng Synne.
This story tells of a naughty witch who made a magic bag of leather,
that went about of its own accord and stole the milk from people’s cows.
Eventually she was arrested and brought before the bishop, together
with the magic bag. The bishop ordered her to give him a demonstration
of her witchcraft, and she obliged by making the bag rise up and lie
down again.
The bishop thereupon tried the charm for himself, doing and saying
just as the witch had done ; but the bag never moved. He was amazed,
and asked the witch why the magic would not work for him. She replied,
“Nay, why should it so ? Ye believe not as I do,” and explained to him
that “My belief hath done the deed every deal.” Whereat the bishop,
rather set down, “commanded that she should naught believe nor work
as she had wrought”.
This story is notable in that it ascribes the powers of witchcraft, not
to Satan, as it would certainly have done in later centuries, but to the
hidden abilities of the human mind ; and the bishop, instead of ordering
the witch to be burned at the stake, simply tells her to go away and not
do this again. In 1 303, when this poem was commenced, the great illusion
of ‘Satanism’ had not yet bedevilled men’s minds to the exclusion of
reason.
Practitioners of magic have always emphasised that, although there
are techniques to be acquired and the uses of magical accessories to be
learnt, in the last resort it is the mind that holds the power of magic.
Paracelsus and Cornelius Agrippa, two famous adepts, said this in the
sixteenth century ; and at the end of the nineteenth century Miss Mary
A. Owen, telling of her investigations in America in Among the Voodoos
(International Folk Lore Congress, London, 1 891); said : ” ‘To be
strong in de haid ‘-that is, of great strength of will-is the most important characteristic of a ‘conjurer’ or ‘voodoo’. Never mind what you
mix-blood, bones, feathers, grave-dust, herbs, saliva, or hair-it will
be powerful or feeble in proportion to the dauntless spirit infused by
you, the priest or priestess, at the time you represent the god or ‘Old
Master’.”
This is the same as the witch belief, although it comes from the other
side of the world.
There are two museums in Britain today which are devoted to showing
the beliefs and practices of witches. One is at Boscastle in Cornwall, and is run by Mr Cecil H. Williamson. The other is at Castletown, Isle of
Man, and is run by Mr and Mrs Campbell Wilson.