#Cultus Sabbati

[noise-vs-signal]

“Szethah” by Andrew D. Chumbley (1986)

[musingmelsuinesmelancholy]

Musings on titles and definitions

I've been listening to Radical Elphame and BiblioSophia. The interview they did recently with Marshal and Austin and the interview Biblia Sophia did with Shani Oates (my god that was fascinating) got me thinking about how we define and title the things we practice.

Why do we specify traditional witchcraft? Is there a difference between witchcraft and trad craft? What exactly is folk witchcraft?

I know we have all heard that tw is used to distinguish from Wicca; but I don't honestly think that's accurate. I know Cochrane disliked Wicca and did consider what he was doing diametrically opposed to Wicca. I do think the two are different, but are really different enough to define trad craft as non-wiccan witchcraft? I don't think so, we use similar tools, laying a compass is similar to casting a circle (having done both I have noticed differences), Sabbatic Craft works with Divine Male/Female pairings. No, I would think that its more accurate to describe tradcraft as non-new age witchcraft. When I see people complaining about wiccans, I find that often, not always, what they're actually complaining about is New Age! Both trad craft and wicca used similar ideas/material in their inceptions, it just seems like it was interpreted differently. They certainly are two different approaches to the craft but in the same way I do not think it would be helpful to describe a Baptist as a non-Catholic Christian, even though that is true, I don't think it's helpful to describe tw as non-wiccan witchcraft. Most trad witches would probably describe witchcraft as the art of trafficking with spirits, becoming like them and the practice of malefica. So why not just call ourselves witches? Imo it is because, generally speaking, the popular idea of witchcraft is more along the lines of energy manipulation, manifestation, angel numbers 'intentions' and tends to conjure up images of crystal healing, eclecticism etc and/or tends to be use as term to describe magic in general with no specific definition. (Not that there is anything wrong with that it doesn't matter what other people do, so as long as it isn't racist or appropriative). There is certainly still some conflation with wicca and witchcraft, but I don't think it's as bad as it was and therefore do not see the need to specifically set us apart from wiccans.

However, I do think wiccans and trad crafters approach the craft differently. (generally speaking!) I feel that the trad craft approach is more about connecting to rediscovering or reinvigorating the culture/traditions of a certain place. This often leads to a dual-faith observance, as our idea of witchcraft came to be in the context of Christianity. When I was wiccan, it felt more about re-inventing and reclaiming witchcraft and participating in a religion which, at the time, I felt made up for the lack of feminine/nature-based spirituality. We have different founders of course, Cecil Williamson, Robert Cochrane, Gardner, Valiente (though I think she was involved in both currents). The two trads evolved differently. Shani Oates said in her BiblioSophia interview "It [Wicca] is something that has no cosmology, and no end times. So, it doesn't have an eschatology, it just exists in its own creation, in its own bubble. Whereas The Clan of Tubal Cain and Robert Cochranes development of that very much has a cosmology and an eschatology, so it's a full rounded thing." I disagree about Wicca not having cosmology, the god/dess and belief in rebirth/Summerland's would be cosmology, no? I'm sure different traditions have their own too, which the public may not be privy to. The rest resonates very well with me and why I am drawn to trad craft specifically. Before I continue, I want to say in this I am comparing and contrasting my own experiences in wicca and tradcraft. I was wiccan for a while. I am not attempting to diss the religion as a whole, there's much about it that I appreciate! I can only speak on MY OWN experiences and in no way am trying to speak for or on wicca as a whole. I absolutely felt that wicca 'existed in it's own creation' during my time as one. It did not engage with culture or folklore. It had no connection, as far as I am aware, to a cosmology or eschatology that had evolved over time/within a certain culture or religion. (this is not a problem per se and I am generalizing). Trad craft gave me a way to connect to existing cosmologies which had connections to the land, the cultures and the histories I was drawn to. (local ones + my ancestors). I felt that I had more "scaffolding". What I was searching for, when got into spirituality, wasn't a re-creation or re-invention of a pagan/witch faith but rather connection to land, culture and its people. I didn't want to re-invent these things, I wanted to appreciate with and engage with them as they are. That isn't to say that a wiccan can't blend their religion with local or ancestral lore/culture or incorporate an outside cosmology into it.

This brings me to folk witchcraft. I'm seeing this word used more and I have a lot of feelings. I would think that a folk witch is one who is practicing the witchcraft of the area they live in or is one who has been brought into a living folk tradition. Can you call yourself a folk witch, if you're one such as myself? Raised in a white homogenous consumerist culture. No language passed down, no folk tales, very few folk customs retained. I seek out the lore and traditions of my state and of the cultures of my ancestors. I use folk spells. but who are my folk? folk magic is community based. I can't call myself a Canadian, French or Scottish folk witch, even if all the magic I did came from those cultures. I don't live in any of those places. I cannot claim those cultures. I suppose, as the lore of my state is a part of what I do, I could call myself an INSERT STATE NAME folk witch. But, again, who are my folk? The old French-Canadian culture that was once here is all but gone. Not that we don't have a distinct culture of our own anymore! We certainly do.

I like how Marshal described trad craft as "loric" as opposed to folkloric. The lore/history of Europe and America do inform my understanding of witchcraft, but folklore is regional! One cannot say their craft is based on European or American folklore. Who's folklore? Which countries? Which states? "loreic" is specific enough to imply that the lore of witchcraft shapes what one does while not claiming that one is part of a folk trad they have no connection to.

Certainly, one's craft being a melting pot of ancestral and local lore(s) while having to navigate practicing on stolen, colonized land, is very American in spirit.

Edit: Forgot to mention this! Honestly the biggest difference between trad craft and wicca is the "astral sabbath" I never encountered mention of a "sabbath" (I don't like the word tbh due to its antisemitic origins. I propose the use of Conclave instead?) as a nonphysical, spiritual event within Wicca. If you've spent any time in the trad craft sphere, you'll know it's a main focus of what we do. Idk if wiccans place emphasis on spirit initiation either. I didn't learn of the term until I got into traditional witchcraft.

[barncultus]

I think everyone should read Chumbley.

I do not think everyone should be a Sabbatic witch. I often see new magicians/witches/occultists overlook philosophy when studying or preparing for the practice of magic, when in truth they are in areas deeply intertwined. This is not to say all "real" magic is some lofty, philosophical construct that requires ritual of Golden Dawn complexity to wield. Magical philosophy can be subtle, moral, intuitive.

At its most core, I have found, magical philosophy is complex. Not necessarily in practice, not in every spell, but often enough it demands the mind to stretch, to labor, to seek understanding of impossibilities.

This candle is a person, lighting the wick to enchant them with happiness. Why? Is the wax the body, the flame your spell? Is the wick a sorrow? Sometimes these things don't have answers, sometimes they just work, but more often than not magic will demand you ask the question.

Chumbley as a writer I think conveys this idea clearer than most, in his own philosophical framework, in his own time.

[tyetknot]

Andrew Chumbley lived in his parents' house until he was like 35, was a weirdo who was, in addition to many other cringe activities, into Thelema, and had dreadlocks. In my futile attempt to imagine what he would have done in his real mundane life to support himself and keep the freezer stocked with chicken tendies I can conclude only that he would have been some kind of low-grade retail peon, similar to King of the Hill's Ward Rackley. This is giving me a Major Problem, as the resemblance is uncanny.

Separated at birth??

[thewatersandthewilds]

Azoetia article - Andrew Logan Montgomery (2013)

A great read for anyone considering trying to purchase and work with the Azoetia.

[banecraft]

Why I won’t buy, read, or review “The Green Mysteries” by Daniel Schulke

Three Hands Press has become an untrustworthy print on demand grift and Daniel Schulke, its sole proprietor, is as equally terrible at indie publishing as he is at writing intelligible books. A lot of people don’t know Daniel Schulke is the only person behind Xoanon and Three Hands Press. There’s no companies, no offices, no warehouses, no employees, and no cultus sabbati group, it’s literally just a dude. Despite claiming it was founded in 1992, Xoanon didn’t exist until post 2000 and it was just Chumbley self-publishing. After his death Schulke used it for self-publishing. Despite claiming it was founded in 2003, Three Hands Press was founded after Chumbley’s death in 2004 with its first book not published until 2009. I doubt Chumbley was ever involved. The press ran smoothly for a few years until Michael Howard (the anonymous unnamed partner who was the money and the publishing expert) died in 2015 and then it started to fall apart. Chumbley and Schulke are windy trash bags and always were. Stop listening to traditional witch influencers who make you think you have to have certain authors on your shelf to be legit. Neither has given anything back to the community. They never created community. Exclusion was their marketing ploy and it worked. Everyone wants into the exclusive club. It was always about book sales and the email list. Just an occult bro mlm. And y’all fell for it. Eight years to publish just one book and y’all still kissing Schulke’s ass after he spent all the preorder money, wouldn’t answer emails or give refunds, and then the book sucks? Insane.

Sources:

“Navigating the Crooked Path: Andrew D. Chumbley and the Sabbatic Craft “by Ethan Doyle White, 2019.

Video: “Why I won’t buy books from Three Hands Press anymore”

https://youtu.be/-abIFwGxWuQ?si=x3vK7Rrv0ayNYDfy

Three Hands Press’ Better Business Bureau complaints:

https://www.bbb.org/us/ca/san-pablo/profile/online-shopping/three-hands-press-1116-925897/complaints

[lailoken]

"'Praxis Sylva: The Patron Tree'

Of essence to Devotion upon the path is the binding magical seal of Oath, wherein the soul of the Faithful Seeker is bound in word, deed, and blood unto the Spirits of the Pleasure Garden and their work. Such is the gift of the Wayfarer unto the Father of Arboreal Wisdom, sealed in the Pact of the Patron Tree. By this act are the first steps of the Wayfarer solemnized.

With such knowledge as has been received by Counsel of the Copse, and in the good company of such wholesome spirits as have been sown by the Rite of Fallowing, go forth in purity unto a wild tree of thy heart's calling. Such may be an arbor well-known and venerated over many years, or yet it may be such a tree as has appeared in the Twilit Wood of Dream, only recently found in waking. Yet still, it may be a tree whose voice has called out to thee in thy wanderings or drawn thee beneath its branches by the strict power of fascination; or yet may have appeared as an Holy Waymark by divine arrangement of sign or omen.

In all ways shall it be hallowed unto thee, set apart from its brethren by virtue of character, portent, resonance, and magical idiolectic; and yet all such immediate knowledge may be, in its proper course, usurped by Intuition, for by way of epiphanic gnosis, conviction of the Souls of the Pure may be attained without mundane explanation.

By means of Sacred Quietus approach the tree and remain still. Within this moment of abiding, let the multitude of veils and armours raised against the mundane world be revealed in all nakedness, and with deliberation, both reckon them fairly, and tear them away. For while such thorns as thou hast put forth may serve as a bulwark against the Dominions of Man, they are an unseemly bewitchment of thyself within the Circle of Art, and a violation of the Laws of the Greenwood. Thus, by truthful attainment of the present moment, and witnessed by the Tree of thy true worship, proceed with the work of unbewitching, and know thyself revealed in the Light of the Wold.

As each veil falls, marshal thy innermost spiritual virtues—as well as all weaknesses and burdens—to the visionary form of a radiant Tree, in every way corresponding to thine essential principles, fair and foul. Witness this royal arbour standing in thy mind's eye strong and thriving, even as a greatspreading Oak in the midst of a meadow. See and know the breadth of its crown, above and below, and behold in entirety the work of its leaves and branches, greened in ecstasy. When it is accomplished, and the vision manifests of its own power, fix this image strong in thy mind's eye and stand unadorned as the Arboreal Self before the Tree of thy choosing.

Ever beholding the splendour of the Arboreal Self, let the Patron Tree in majesty be greeted in accordance with the counsel of the Heart, and then circumambulate its trunk, beholding the entirety of its form. In this, heed the teaching of the tree's outward mask: the warp and weave of its bark, the ground of its dwelling, the beasts which congregate amidst its branches. As this compass is drawn, know too the Arboreal Self as the Green Iconoclasm of the Wildwood, that spiritual intercessor betwixt thyself and thy Patron Tree whose outward form may change with the seasons, yet ever conceals mysteries, and reveals them anew. With both hands touch the trunk, lingering in the twin radiance of the trees of vision and flesh. If such is the decree of the spirits, a sign or omen may come, which, fair or foul, the Wise shall heed.

In successive pilgrimages to the Patron Tree, let sacrifices be given in addition to the original praxis: the perfumed smokes of incense, water, song, and knotted cord all shall suffice. At such a time as indicated by dream, omen, sign, and the Counsel of the Heart, let the Oath unto the Patron Tree be taken in all love, honour and severity, pledging devotion and protection unto the tree for life. In this magical compact is a gift given and received: the Wayfarer offers a single ring of his devotion, placed on a small branch high in the tree, or buried at its base. From the tree, a a single branch of wood is taken the cut on the tree sealed with the sorcerer's own lifeblood—to serve as wood for a magical fetish which the Patron Tree may indwell, and serve as a marriage-bond. The nature of the fetish is ordained by the Patron itself: such wood may become a ring for the finger, beads for a rosary, a wand, walking-staff, rune-stave, or idol.

In time, and with the good favour of the spirit, a power-compact betwixt Patron Tree and Herbarius may grow from the seeds of this union. For the fortunate, the Patron Tree and its attendant spirits may appear in Dream, or within the Waking Dream of the Magic Circle, to receive and convey blessings. The Patron stands within the Grove of Art not only as Totem, but also as Sacred Counsel; therefore let appropriate matters of inquiry be brought before the Tree and its Host for guidance. Throughout the life of the Wayfarer, a bridge of power, nurtured by devotion and spirit-communion, will link the Herbalist with the Patron Tree.

Let Devotion circumscribe intimacy betwixt Seeker and the Spirits them-lselves, written in the secret books of the Heart, for it is of concern to no other: by this is the Passion doubly kindled, the warmth of its flames appropriately directed, and one's place in the Grove of the Wise sealed.

OATH UNTO THE PATRON TREE

O Thou Shining Lamp of the First Tree of Knowledge,

Blessed art Thou and thy Attendant Host,

Blessed be thy Place of Dwelling.

By Ring of Blood and Kenning I pledge thee in Holy troth

All stewardship and adoration.

Come forth into the Grove of mine own dwelling

As I come forth into thine.

Thy roots all fallen idols embrace,

Thy form and mine entwined

As Serpent and Trunk,

All branches uplifted in power.

Sap to Blood I bind,

Leaf to Flesh I bind,

Wood to Bone I bind,

O Spirit Fair and Strong,

'Scribe thou this day within thy Rings.

All spirits here residing bear witness Unto these words and deeds of Union."

—

Viridarium Umbris: The Pleasure Garden of Shadow

by Daniel A. Schulke

[theredpharaoah]

I’m about to try and read Chumbley for like the 4th time, cuz I’ve been leafing through The Book of Q’ab iTz By David Herrerias recently and am intrigued again. But before I delve into the Azoetia(AGAIN), I’d love to know if there’s someone around who could just explain it in plain English? Chumbley writes like Austin, and it’s just a lot. I hate when occult authors feel like they have to write in the most flowery language possible. I mean Alexandra David-Neel was translating her material from a completely different language, and somehow it’s still basic English that’s easy to understand. And she wasn’t even a native English-speaker(if she did the English translation)! I just feel like there’s better ways of gatekeeping. I mean most people aren’t stumbling across Chumbley to begin with, so do you really even need to do all that? It’s most likely just how he talked, but damn. I’ll take

[blackthornwren]

@neptunianvenusian So here's the thing, Chumbley (even in death) can't really escape this criticism because it was Xoanon that kinda set the ball in motion for this ridiculously exploitative business model of "fine edition" occult books that sell for more than your soul (general you, not specific you). Chumbles is always going to be inextricably linked to Schulke, because that's his protégé.

Chumbley himself was your basic white dude with dreadlocks, living in his parent's basement. His work isn't new, the foundations are tech that was already laid out by other occultists who actually explained it better and made it more accessible. In retrospect, it's very funny that he said this as he was guilty of the same behavior.

Chumbley's claim to fame always has, and always will be, a purple prose writing style and books that resell for the same amount of money as the down payment on a house. I don't say this to throw you off of his working grimoires, but more as a word of caution. The only book of his that would actually be worth acquiring a physical copy of, is the Dragon Book of Essex because it's easier to work the system when you have the book - jumping through the pdf for relevant sections is very counterproductive. For the rest of his work? The pdfs are readily available and easily acquired.

“There is a tendency to make Magic inclusive of far too many things - Philosophies, theories, and attitudes; some people seem to want Magic to include everything in its vast field of Knowledge. I am of the opinion that Magic is a Universal Power, but it is a Secret Power of Mystery, and that there are secret means of using it. Magic is not for All. It is to be respected and guarded, and not generalized to the point of becoming lukewarm; it is of no use to make magic popular if it weakens its power, cheapens it, and only increases its commercial value.”

— Andrew Chumbley, Opuscula Magica, pgs 19-20.

[loveframe]

Happy Sabbath Wishes

The Sabbath, a day of rest and spiritual renewal, invites us to find solace in the midst of life’s hustle. Sabbath is the seventh day of the weekly holiday as per the Jewish community.

Jews enjoy this Sabbath holiday from Friday night till Saturday night. This holiday is spent with peace, workship and relaxation. This is an important day as per their traditional rituals as it strengthens the bond between the families and friends.

[noise-vs-signal]

“The Light Heretical” by Daniel A. Schulke.

[musingmelsuinesmelancholy]

“Deeds of the Art Magical may forge, intensify, differentiate, or disrupt the bonds o f phantasmal emanation, thereby re- presenting their sentient qualities. Where Will, Desire and Belief perfectly frame the emanant trajectory, enchantment achieves realisation in the form o f hypostasised Eternity. This is accomplished by the congressive formulae of Light oo Void, the particulars of the Grand Triangulum, and the manifest strength of the Phantasmal Body.”

“Implicit within these maxims is the principle that every successful enchantment of the Art Magical produces a distinct emanation of Light, Shadow, and Void interweaving Totality. Knowledge of this maxim assists the Wise in determining how the Magical Fire is to be kindled, what serves as its best fuel, its immolative nuances, and its ultimate duration. This principle also embodies the mindful considerations o f magical trajectory and perpetuity. Accordingly, Operations of the Art are formulated not merely by need, inspiration and ingenium, but also in consideration of their radiative proclivities and points o f reception. This encompasses the knowledge that the light so produced exists not only as a presently-manifest form, but also as a distant artifact in futurity.”

Daniel Schulke, Lux Haeresis

[barncultus]

In the hopes of getting better acquainted with the spirits of Daniel Schulke’s The Green Mysteries I would like to temporarily offer bibliomancy readings on this blog. Send in your questions through my ask box and I will pull from the book one verdant numen from its in depth encyclopedia of plants both medicinal, baneful, and sorcerous.  I will also attach a brief clipping of Schulke’s writing on the matter which feels most relevant to your question. 

[blackthornwren]

I had a few thoughts to add -

Books that wake up, and how you know it: There's a couple obvious ones for me, I'll dream about the book, things in my life will start lining up like a giant neon sign pointing straight at said book, or the thought of the book will get stuck in my head like a song on repeat until I open it. Physical feelings are mostly relegated to my spine, my hands, and lately, my teeth with these books - and it feels like a back and forth, give and take; I work the book, the book works on me. (Heat and nausea are reserved for certain statues and icons - but that's a different story 😂)

My notebooks may carry a bit of my weight with them but I honestly don't know, I haven't written in a notebook or even opened one of my old ones in a long time now. I'll make maybe one entry in the book every other year now, I'm not sure what changed, I love writing everything but I just don't seem to have the patience for it anymore.

Bibliomancy - I keep my eyes closed so I can better hear the book. I make a prayer to a close saint before I begin the reading. My hands know when I've found the right page and then I run my fingertips over the page until I've found the right line (again, without looking). I specifically use Dante's Divine Comedy and The Rubaiyat of Omar Khayyam for this, I assume I'll branch out if I come across another book with the right feeling for it.

Price Point, Rarity, Staying Free - I have quite a few of these rare books, collected several years ago now. I've known people who printed out free copies and worked them more diligently and faithfully than those with the actual text, myself included. I didn't set out with a specific goal of collecting them, but I have a certain knack for things showing up at the exact right price when I'm looking for them. Currently, it is entirely a matter of how much money someone is willing to spend because the costs have increased dramatically in the last couple years and I fully support anyone who wants to print out their own copy or work from pdf files.

The Inner Librarian

To follow mypost about "Grimoires" :

Here is what catches my attention in your answers :

1-Books that are dormant and that awaken when the time is right. Which is somewhat similar to what @witchcraftingboop writes : books that have their own presence. Books that in one way or another make noise in themselves. Do you have any examples? Could you describe your feelings? (~ @friend-crow's nausea) 2-This kind of passion that we maintain with some books, the one we work with AND the one that works us. -> Are they the same ? 3-Not being able to afford this or that book, staying free. 4-Notebooks that act as oracles and also act as receptacles. So do you consider Marseille Tarot decks or other types of card oracles to be books? - For my part, I have a copy of the Mutus Liber which has always disturbed me a lot because it is "mute", which in a way "blinds" me (but I can't say how exactly or "what") and which I feel "white as milk". Of course it echoes to alchemy and hermeticism but that's not the point. The point is -> I've been avoiding reopening it since 5 years !

I have another book, which - in my experience - brings #diehard change. I always have an unpleasant feeling of cold wind (La "bise" we say in France) when I open it. The Fair Folks also seem to appreciate it a lot. It's a translation of the Egyptian Book of Gates. I really don't open it often :D

-

NOW : 3 questions for the witches book team :p 1/ Do you have haunted notebooks? How do you go about making your notebook magical ? What is a magical notebook according to you ? Has a "haunted" notebook ever taken you by surprise ? (you didn't expect it to be haunted for example.) 2/ To follow up on @witchcraftingboop super interesting post, how do you practice bibliomancy? (it doesn't have to be super complicated, nor spiritual, I'm just asking out of curiosity, I'm not making a judgment on what someone does or doesn't do ^^) Do you need a special book to practice bibliomancy? A book related to the occult, to spirituality, to religion? Or not necessarily ? And why ? 3/ Rarity VS industrial books. What can we say about the presence of one and the other? What do we put of ourselves in a book or a notebook that we want to awaken?

Yes I'm tagging you all again :D <3 @witchcraftingboop @friend-crow @windvexer @buddyblanc @gryphis-eyes @graveyarddirt @blackthornwren @la-dame-grise @gamayunsteward @lailoken @wildwood-faun @unseelie-witch @fur-teeth-bones-earth @reno-matagot @satsekhem @satsuti @aechlys @rainbluealoekitten @stormcrow513 and sorry if I forgot someone!

[elegantshapeshifter]

On this Night of the Dead I would like to remember Michael Howard, a prominent figure in the Cultus Sabbati tradition.I would also like to take the opportunity to give attention to some very important figures in Traditional Witchcraft who gave their lives so that the cult would continue: Isobel Gowdie, Bessie Dunlop, Andro Man, Sibillia Zanni, Pierina de' Bugatis, and Bellezza Orsini.

Isobel, who died in 1662, is one of the witches who left as much detail as possible in her process, she influenced Margaret Murray's work the most (and the parts she influenced are the only parts of Murray's content that are worthy!), who in turn contributed to the birth of Wicca and the latter to the rediscovery of Traditional Witchcraft. We are all infinitely indebted to Isobel for being here to worship our beloved Gods. Thank you, thank you very much Isobel.

Bessie Dunlop was a woman whose Familiar Spirit was Tom Reid, a ghost of a soldier who died in battle, and who had a vision of the Queen of Elphame, the Domina Nocturna worshipped in British lands.

Andro Man was a man who had had visions of the Queen of Elphame but also of an angel her partner: Christsonday. Thus, in his vision there was a very strong connection between spirits of the Other World (fairies) and angels.

Sibillia Zanni and Pierina de' Bugatis, on the other hand, were two women burned in Italy, Milan, in 1390, for confessing to worship Madonna Horiente, a Goddess who taught them the properties of herbs. Sibillia died without trying to distort the content of her worship; she died out of love for Madonna Horiente.

Pierina, on the other hand, because of unspeakable tortures could not make it and said she worshipped Lucibello, as the inquisitors had forced her to do, but they still sent her to her death. But it does not matter, because they both showed courage above that of anyone else, and we remember them as martyrs of our Ancient Tradition, a tradition that some would like to induce us to forget, because "reconstructionism is dead paper," but we do not forget the blood, nor the tears that spread on the ground mark the history of our worship.

Finally, we remember Bellezza, from Collevecchio, who in the first half of the 1500s was tried and committed suicide in her cell with a nail driven into her throat. Thanks to her we know the connection between Epiphany and witchcraft; thanks to her the cult of Befania has come down to us.

A thought to them and the other women (and other men, to a lesser extent) martyrs of Witchcraft, on this Night of the Dead.

[lailoken]

"Witchcraft, as a tradition of magic, is an Art. It is also, as its name implies, a craft, suggesting the action of disciplined fashioning. As part of its image-magic handiwork, the practitioner of witchcraft may subvert the errors of Iconoclasm by embracing it as a conscious magical process. When an object is created, part of its process of manifestation is the knowledge and intent that it will be sacrificed, as an offering to the spirit-allies of the sorcerer, his fellow adepts, or his ancestors. Such are the Formulae of Iconoclasm.

The Formulæ are exacted by any number of ritual procedures, but the most common is the sacrificial pyre. Such sacrifices are referred to in some witchcraft circles as 'marriages' because the image, or earthly form, is wed by magic to the flame, and the resulting unionserves not only a propitiatory function, but also to liberate specified qualities of power. The bond of betrothal is absolute, because sacrifice and flame belong to each other, and none other; as with the sexual act, the sacrifice relies on the committed totality of each, burning un-til each is spent. Knowledge of destruction-in-creation thus operates at a sexualized level, preparing both bride and bridegroom for their nuptials, and serving as a driving ethos of aes-thesis. Not only must the image be worthy of the fire, but the fire must be worthy of the image, kindled to great heat with holy and fragrant woods. Their union, as part of the realization of each enchantment must be perfect, the compound image of their conjunction forever impressed in memory, and in the aethyr, rather than on paper, canvas, or wood. In this manner the troglodytic rage which typically afflicts Iconoclasm is transubstantiated to ecstasy, holiness, and divine glory."

—

Idolatry Restor'd: Witchcraft and the Imaging of Power

by Daniel A. Schulke