A Magician's Blog

A Magician's Blog

Lady Sheba: A Controversial Icon of American Witchcraft

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Lady Sheba was an American Witchcraft celebrity for a moment in the 1970s. Her books still sell well today and are an alluring glimpse at British Traditional style Witchcraft wrapped in a vintage, charismatic package that makes one imagine a cheerful woman burning magical herbs in a censer, mixing flying ointment out of hand cream, lovingly placing an Avon Goddess figurine on her personal altar, and carrying a candle into the backyard under the full moon. For that brief moment in the 70s she helped register Wicca as a genuine religion and ran covens herself, forming her own tradition of witchcraft based on older traditions.

    I've read simple paragraphs in memory of this memorialized witch from her family recalling how she had an herbal cure for just about anything, that she was seen as strange by some yet was loved by many others. Yet like many other witchcraft elders Sheba and her work were not without flaws. For as charming as her books can be they are rife with material stolen from writers like Doreen Valiente, and for these writings the authors received not a dime or credit, not even in revised centennial editions of her books. Simply put, Carl Weschcke of Llewellyn publications, along with Lady Sheba, made the conscious decision to publish work which was not theirs to publish and which they had no involvement in bringing about. We don't know exactly how they received some of these works, but there are a couple plausible theories—what we know is that Lady Sheba obtained material from various sources and published them without permission. Personal poetry and simple rituals treasured by many and held as true religious mementos are now, because of them, sold in bookshops to be either praised, gawked at, criticized, or repeated by untrained hands who don't have the full picture. 

     In publishing her books Lady Sheba betrayed the trust of all of her elders and so many who worked so hard to hold those beautiful words and rituals to the standards they deserve: lovingly passing them down and not selling them for $10 on a bookshelf. In making a name for herself and Llewellyn Publications they betrayed a magical bond on a very human level, let alone one of potent magic. Was this new strategy for an occult tradition one of American Freedom, or of American Consumerism? Did it remedy the limitations of a small and personal initiatory cult, or nurture and fertilize a newer mindset of entitlement and a fast-food, I-want-it-now approach to Witchcraft? As evidenced by the mass approach to witchcraft common today, I unfortunately have to side with the latter. 

     Yet always in rebellion of what would seem like harsh blows to the staunch witchcraft traditions, leaked “Books of Shadows” have never hurt the traditions but only seem to heighten the glory of their oral teachings and strengthen the sacredness of the bond between teacher and student. Furthermore, witches being occultists and “The Book” being “of the Shadows,” do you really think simple steps and poems is all there is to it? The Book of Shadows is a tiny stump atop a vast sprawling city of hidden, ancient roots of Craft. The more how-to books that are published the stronger it becomes, not the other way around: the treasuring of non-published material strengthens the hidden roots of the tree while the uninitiated view a small stump and say, “Is that all?”

    Lady Sheba's books, some first edition, some centennial, sit on my shelf. When I shuffle through the pages and smell that old book smell and see the smiling woman printed in black and white along with her simple magical instruments, I know that Jessie Wicker Bell, Lady Sheba, was a truly magical woman. I only wish she would've used her moment and her magic more wisely and followed the advice of the words she so vehemently published.

by Austin Shippey

Offerings for a Forest Spirit

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This winter, during a beautiful trip to a mountaintop cabin, I discovered a face carved into a tree, looking toward the house. I sensed power and protection in this face, and knew that many people had stumbled upon it before, and many more would in the future. As a way to give thanks to this figure I adorned it with things I collected from the surrounding forest, and let a candle burn for it. 

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by Austin Shippey

Who Were the Cunning Folk?

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A large reference for this article has been Owen Davies' book “Popular Magic: Cunning-Folk in English History," one of the most concise and well-written histories on the cunning folk. 

The cunning folk were healers, diviners, and practitioners of Christian folk magic in Europe from at least the 15th to the early 20th century. For over five-hundred years the cunning folk worked to provide magical services to local populations and sought out obscure knowledge through books and experimentation. They worked hard at their jobs, were entrepreneurial, and on occasion travelled many miles outside of their town to stay with someone in need of magical aid, healing, or simply a reassuring person to talk to. The cunning folk of historic Europe are an unshakeable influence on and early precursor to all of magical spirituality today.

   “Cunning Folk” is a term used by historians to describe both male and female professional practitioners of magic in Europe. These cunning people were physicians, healers, psychics, magicians, and providers of magical services to their clients. The cunning folk were the wise women and men. In the cunning folk’s historic society eclectic knowledge and wisdom was key; the cunning folk were seen by the population as distinct in society for their knowledge acquired from either a supernatural source, a hereditary ability, or from their literacy, as many people back then couldn’t read or write. They were central to the experience of the magical world for the majority of people; and almost everyone knew at least one cunning man or woman. 

   When you think of magic in Europe, you are most likely to think of witches and their Sabbath in the woods at night. Although cunning folk were referred to in rare instances as “White Witches”, in Early Modern Europe the cunning folk were seen by the majority of the population as very distinct from witches. Cunning folk tended to work alone, using Christian names of God in their magic, reading from Christian grimoires, and utilizing Biblical verses. To them magic was a helpful tool which accompanied their Christian religious beliefs rather than composing them. Many today attempt to mystify or glamorize the cunning folk as “the true historic witches." Outside of fantasy the cunning folk were ordinary, if only a bit kooky, people who could read and developed an interest in magic. They sent for mail order books, studied up the most popular of them, in some cases even just bought the books to look impressive on the shelf. Witchcraft was persecuted because it was seen as heretical and diabolic, where cunning folk were safe from persecutions. In fact, the same grimoires used by the cunning folk were brought into circulation largely because so many Catholic clergymen studied and practiced with them. 

   Cunning-craft differed from witchcraft and witches in the religious sense as well, because witches were seen as believing in a mix of devil worship and paganism, as flying to their Sabbath with the goddess Diana and meeting with the Devil, and the witches' rituals were seen as heretical and often criminal. Where the cunning man worked alone in his home, witches travelled to a Sabbath to meet with a coven. They were seen as anathema to the Christian God, whether this meant paganism or diabolism. The classical Grimoires were not seen as the domain of the witches as reading and writing was seen as a pure, Godly act mastered only by nobility or clergy. The cunning folk, not commonly charged with heresy, were for the most part safe from the witch persecutions, because even if the church didn’t always approve of their magical practices they were still not seen as diabolic or heretical and were therefore not under the church’s authority.

   The cunning folk’s magical practice was generally self-taught and learned from grimoires and magical texts which were purchased by mail-order to be used by those who had the advantage of being able to read. They practiced low magic otherwise called folk magic. Magical practice was not a means to gain enlightenment, but to solve everyday problems. 

   The cunning folk were some of the first professional psychics in history. They would often run their businesses out of their homes. They would set up a lobby at the front and then a parlor room in the back. Clients of the cunning folk back then wanted to know about practical things. Their farm animals, their families, their neighbors, their love life, etcetera. 

   Another thing people often went to a cunning person for was to detect a thief. They could receive better results this way than through any of the legal systems. For this problem the cunning folk had many ways to divine the identity of the thief. One of these methods was scrying in a bowl of water, a black mirror, or even urine. The cunning person would have the client pee into a container and if bubbles formed in a certain way on the glass it could indicate the curser’s identity.

   If someone had reason to believe they had a curse placed upon them, and they approached a cunning person for help, there were three ways the cunning person could go about the situation. The first was to go to the source of the harmful magic and tackle the witch physically or through the courts. The second was for the cunning person to break the spell at a distance via magical rituals and spells. The third was by using a mix of charms or herbs to cleanse the victim’s body of the negative attached energy. Sometimes a combination of all three of these would be used until the ailment disappeared.

   One way to tackle the witch was by “scratching” where a client was told to find the person they believed to be the witch, scratch them with their fingernails, and if blood came they would be healed of the curse’s magic. If no blood came, either the person wasn’t the witch or they wouldn’t be cured of the curse. This of course caused a lot of arguments between the scratcher and the scratchee.

   To tackle the witch through magic often a witch bottle was utilized. They would take wine, hair, nails of the client, horseshoe nails, thorns, and pins. They would put the ingredients into a vessel which symbolized “the witches’ bladder." The witch bottle was then either put into the fire, boiled in water, or buried. It was supposed to cause the witch excruciating pain while it was being heated in order to get them to stop casting harmful spells. 

   If a farm animal died under mysterious circumstances, the cunning folk would suggest the client remove the dead animal’s heart, stick it with pins, roast it, or hang it inside of the chimney. This was supposed to “burn the curse away."

   All of these interesting methods were utilized, but the most common cure for a curse was a written charm or an herbal remedy. The herbs used were kept secret by the cunning folk and rarely written about, but we can assume they used the same herbs as the popular mystical physicians of the time. In the subject of herbal medicine and the mystical properties of herbs Nicholas Culpeper’s book “The English Physician and Herbal” was very influential from the 1800s and onward. In it he writes, “bay is the best herb, it resisteth witchcraft very potently, as also all the evils old Satan can do to the body of man.” The cunning folk would write on paper a simple charm or prepare a small bag with certain herbs to be worn around the neck. I especially like to use little charms like this for simple magical assistance.

   All of medicine back then was based on the four humors of the body which are black bile, yellow bile, phlegm, and blood. This cosmology got some things right, but medicine was still in its early days. For the beginning part of the early modern era the cunning folk’s medicine was often as good or better than what an actual doctor could prescribe. Compared to orthodox doctors, many cunning folk also showed exceptional customer care. They often travelled for clients, made night calls, and offered to stay days at a time if need be. One cunning man travelled twelve miles by horse to see an elderly man, sat up with him all night, and went to morning prayer with him the next day. A cunning man called Mr. Teare said about his customer care, “The crab who hides away in his hole is never fat."

   To further amaze their customers and build their reputation many cunning folk dressed in eccentric clothing and decorated their showrooms to look magical and exotic. (Some also dressed in regular clothes.) One cunning woman had dried herbs hung from her ceiling and a stuffed dried lizard on a table. During consultations she wore a conical hat and a shawl scrawled with magical signs and symbols.

   Folk magic of the cunning folk variety didn’t end in Europe; Germans and English settlers transported practical magic and herbal remedies to America later on, and these practices soon expressed their own unique styles. Among some of the American cousins of the cunning folk’s practices are pow-wow, granny-magic, and even hoodoo contains some unmistakeable European elements. 

  At the end of this brief entry on folk magic and history, we can take a look at spiritual businesses today-- psychics, mediums, healers, shamans, and professional spellcasters-- and we can see many commonalities with the cunning folk. In the past people needed clarity and confirmation in their life that they received from those with a special gift or spiritual knowledge, and it is the same today. It is the same just as it has been throughout human history. Whether a wise-woman, a shaman, or a medicine-man, people have always sought out those with a mystical insight to part the veil between the known and the unknown. 

   It is my belief that humanity has truly never stopped believing in the beneficial magic of nature and the mind, but that the face of that magic only shifts gradually with the passage of time. By learning about the spirituality of the past, we can more fully understand the spirituality of the present. 

by Austin Shippey

Exploring a Remote Forest on Mount Hood in Oregon

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Photos by @grdnchn on Instagram

Photos by @grdnchn on Instagram

This winter has been a memorable one which I will always cherish. I am closer to my loved ones than I have been during the past several years. My relationships and friendships are growing stronger. I am feeling confident and happier than I have in the past. And I am looking forward to a new year of promise, love, and celebration. I wish you all many blessings as well.

-Austin

Photos by @grdnchn on Instagram

by Austin Shippey

Scrubbing the Temple Floors of Wicca

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Imagine an atheist reading one “Catholicism How-To” book, then going into every avenue of communication and speaking to people claiming to be able to teach Catholicism. This hypothetical, exuberant “Catholicism For Dummies” reader is frequently incorrect; they have never attended a Mass, they have not been baptized or raised in the Church, they have not received training in service, nor do they believe in God. Regardless, they speak with confidence and joy, describing the ins and outs of how they view Catholicism. Let's take the hypothetical idea a step further: let's say an actual Catholic priest notices their presence and corrects them, politely asserting that they are misguided. The How-To reader gets offended and says, “How dare you tell me my perspective is wrong?” So the knowledgeable, properly trained priest, who has spent decades in study and discipline, is silenced, and the beginner How-To Manual reader is allowed to speak as loudly as they want. People don't mind because they are polite and cheerful in their religious views. Their motto is “Catholicism is something personal, and so is our connection to God, however we may view him.” The priest has his work to do, so he goes his own way and devotes his time to the church, his true job anyway.

     Now let's say a majority of new Catholics begin to do this. Let's say eventually that public representation for Catholicism is a majority of newcomers. Their message seems welcoming to fellow newcomers who before had been intimidated by the complex and difficult rituals of the Catholic church. Soon their voice becomes the one up-and-coming Catholics consistently listen to. After a while, the whole philosophy within the discourse and discussion of the Catholic faith is shifted into one built by people who have no unifying methodology or training in the religion, who are self-taught, who demand no quality control. Catholics are now said to be able to be Christians, atheists, denounce Christ yet still worship God, make Mary the Goddess of Catholicism, get rid of the Mass if they don't feel drawn to it, and on and on until each feels that their spiritual experience of Catholicism is completely comfortable for them, built according to their whims and preferences. Now, truly... does this sound like Catholicism? Is this still Catholicism?



When you envision this situation you can see the public face of Wicca which predominates in most spiritual communities, on most social networks and forums, and the most powerful spiritual publishing companies. For the past thirty years Wicca has largely been spoken for publicly by people who simply don't know what they are talking about, and who silence people who actually do. Silencing those who speak too “dogmatically” is often permitted under the guise of political correctness or “positive, much-needed reformation” in the “old-fashioned, outdated form” of the religion. In the present, simply giving a traditionalist viewpoint on popular forums and public social networks will get you silenced and labeled a dogmatist or a bigot. 

     As a member of the traditionalist community I must honestly look at where this climate has led us. What I see overwhelmingly is a discordant, misinformed, incommunicative bunch of amateur “Wiccans” holding a microphone that they, frankly, stole from the trained and initiated priests of a complex and meaningful religion they never would've wanted to be a part of in the first place. Behind these voices there is little experience, where their traditionalist counterparts hold literally lifetimes of experience in an expansive area of occult sciences and consciously-molded magical practices

     It has been a long journey for Wicca to emerge into the spotlight of world religions, and many peaks and valleys have formed in that timeline. At one point many initiates of the religion were focused on high standards, occult discipline, and proper training; at another proper training was practically taboo while self-training was hailed as “independent” and more “free.” 

     Much of the properly initiated priesthood are growing increasingly tired of Neo-Wicca, including, unabashedly, myself. We are tired of dabbling Pagans who haven't a drop of spirituality in their politic-fueled religions. We are tired of people who don't practice what they speak about and who never tried to understand what they criticize. We are tired of pretenders and people wanting to reap the benefits of the title of a legitimate religion without doing any of the work its actual members put into it over the course of decades. We are also tired of having to support these aforementioned “Wiccans” and Pagans who oppose almost everything we stand for: the upward development of the soul, the love of the Gods, the support and encouragement of our brothers and sisters of the Art, and the eventual attainment of action based on true will.

     What is already happening in response, and what will continue to happen, is the steady cleanup act. Like devoted monks scrubbing the worn floors of the temple, a restoration will take place: a polishing off of the tarnish to restore the glory of a religion that was almost hijacked.

     British Traditional Witchcraft, also called Wicca, is an initiatory mystery religion which I am honored to be a part of. If the temple floors need scrubbing, I will gladly scrub away. As Alex Sanders said, “The Wicca is an act of love," as Aristotle said, “To love excellence is truly to love the gods."

by Austin Shippey