A spell, incantation, charm, or decree always originates from a High Mage or Arcane Mage, one who has connected with the Egregor through Archetypes. The process is complex, involving specific “Steps” (which I won’t reveal here), and involves channeling archetypes into key symbols. This happens in an altered state of consciousness that connects trance and lucid inspiration, similar to a form of transcendental sleepwalking, but in a heightened state of awareness.
After the state of ecstasy, the ritual is written, imbued with a precise force in every word, comma, and period. The rite must be recited with the same language, tone, and rhythm, projecting the desire, imagination, and will firmly into the ritual.
Not everyone will recite the ritual with the same gravity or solemnity, but with each recitation, a “sense” is sent out, measured in terms of “purity.” The closer the recitation is to the original rite, the purer it becomes. With the proper emotion and concentration, the result will be even more absolute. Whether recited by one or more people, the quantity matters less than the quality of the “sense” sent. The more concentrated the energy, the purer the outcome.
Orthopraxy in Our Wicca
When the New Forest Coven designed their “Ye Bok of Ye Arts Magickals,” it incorporated elements from the Clavicula Salomonis, Kabbalistic teachings, and the logic of the Martinist system. Gerald Gardner, as an anthropologist, discovered common elements in ancient civilizations, with evidence found in archaeological remains. He recognized patterns across cultures, as if all humans arrived at similar conclusions through practice.
Gardner had roughly 10 years, from 1939 to 1949, to understand the essence of the system. In 1953, he reformed it, removing elements he felt did not belong and retaining those he believed were authentic, based on insights from Aleister Crowley. This led to the creation of the Book of Shadows, which was later modified by Doreen Valiente in 1955. Valiente replaced Thelemic influences with what she deemed more “beautiful.” Gardner accepted some changes but imposed the Old Laws (Old Ardanes), which he claimed came from an older coven. Doreen disagreed with these rules and eventually left, and Dayonis ascended. By 1960, Gardner made further modifications to the system, which was then passed on to Buckland to bring to the United States. Gardner passed away in 1964, leaving an incomplete legacy, with questions remaining as to whether his system was ever fully realized. Even after 10 years, Gardner was still refining his rites, a task that Buckland came to understand deeply.
Raymond Buckland once said: “I would never think of Gardner as eclectic. He did ‘revise’ the Book of Shadows he inherited—putting back into it things that he thought had fallen out over the years and omitting what he thought did not belong there—but he did this with his knowledge and experience of what was correct for the Old Religion.
In love and light.”
Buckland continued practicing orthopraxy from 1963 to 1973, fully understanding the formula (archetypes) Gardner created. He then established the “Traditional Pattern of Rites,” reforming the structure of the inherited system but not the principles that underpinned it. This reform led to his emancipation from Gardner’s tradition, and he founded something new.
In The Tree: The Complete Book of Saxon Witchcraft, Buckland structured the rituals with clear intention, simplifying them to the essentials, requiring specific wording. Originally, the first coven in Peru, led by Seax Gesith Mars, performed these rites in English. Over time, we realized that the Spanish translation of the book published in Spain did not capture the spirit or intent felt when reciting in English. It was like trying to sing lyrics translated into Spanish, where the rhythm and timing no longer matched. So, with Seax Gesith Vrascka and myself (Seax Gesith Nimrod/Rasgæl Hræfenwulf), we re-translated the rituals to better align with the intended meaning and rhythm in our language.
My work on the PDF The Tree of the Meomerswiell Seax Coven incorporates what was taught and approved by Buckland. I focused on ensuring the energy of the rite stayed connected to the original English version, maintaining the firmness of the act inspired by Buckland. The rituals prior to Erecting the Temple were additions based on inspirations from older Gesiths, added to honor their work in our liturgical book. These preliminary rites are, of course, optional.
What remains firmly intact are the rites of The Tree as published by Buckland. Our next project is to expand the PDF with both English and Spanish versions, and to consider the use of Old English for recitation (a project considered alongside Seax Gesith Iarnvid Frey).
When we deviate from the process and mechanics egregorized by its “author,” we lose the connection to the essence that was carefully constructed for us. The optional preliminary acts are merely tools to help us enter the path, which consists of four essential phases: Erecting the Temple, Sabbath/Esbat, Cakes and Ale, and finally Clearing the Temple.
Buckland stated:
“So where does Seax-Wica fit? It is a traditional form of witchcraft/Wicca. It is slightly ‘newer’ than Gardnerian but not by much. The only connection to Gardnerian witchcraft is, as you know, the fact that I, as Faeder of Seax-Wica, was originally initiated into Gardnerian. But Seax-Wica itself is not a branch of Gardnerian. Seax-Wica is not ‘British Traditional Wicca’; it is its own thing.”
“Traditional patterns of rites” are those found in ALL mystery religions from the earliest times. Gardnerian followed them. Seax-Wica follows them. These include motifs such as catharsis, palingenesis, new knowledge, etc. Gardnerian was a further development of what was found in the New Forest Coven. Gerald took what he learned and “refined” it into what he saw as a purer form. I essentially did the same thing in creating Seax-Wica, though not to modify Gardnerian, but to develop what was right for me as an individual. Please feel free to share this with anyone and everyone, Juan.”
“They should try to remember that Witchcraft is a religion based on love. As for the difference between a religion and a ‘magical order,’ if the rites include worship of deity/deities, then it is a religion!
In love and light,
Raymond Buckland, Faeder of Seax-Wica.”
When one grasps the mystery behind a rite, they recognize the formula and understand its structure. An Initiate respects the ritual’s framework, defining its symbolism. Only after mastering the orthopraxy of the rite can they consider adding or modifying its meaning.
