Paganism and Witchcraft

Paganism and witchcraft be not one and the same, though they oft walk hand in hand like twin rivers flowing side by side, each lending strength to the other as their currents intertwine and part upon the journey. Yet one may be embraced without the other, for they be two paths, distinct yet twining where they will.

Paganism is a faith—a devotion to the old gods, to the spirits that weave through earth and sea and sky, binding themselves to the cycles of nature, the turning of the seasons, and the rhythms of sun and moon. It is through the sacred groves, the whispering winds, and the flowing waters that Pagans find the divine presence. It is a path wherein belief in divinity is held sacred, where the presence of gods, ancestors, and unseen forces is acknowledged and revered.

Witchcraft, however, is no religion, but a craft—a shaping of fate, a wielding of will. As Aleister Crowley most aptly didst phrase it, "the art of causing change to occur in conformity to will." A witch needeth not bow before any power save their own, nor serve any god unless it be their choosing.

Thus, let it be known: one may be a Pagan yet never cast a single spell, and one may be a Witch without whispering a prayer to any god. Each walketh its own path, yet where they cross, great power may be found.

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Fear not if thy mind comprehendeth not each tongue—Middel Englissh, Eald Ænglisc, Norrœna, and Goídelc are used for mine own pleasure and shall always bear with them an Early Moderen Englisshe translation. Svenska is rendered in the moderne forme, for mine tongue hath yet to master its present speech. In time, when I have full ken of its moderne voice, it shall take its place with the other tongues I wield. As for Moderen Englisshe, being my mother tongue, I seek no further mastery therein, and thus it shall finde no place within my worke.

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Paganisme and Witchcrafte

Paganisme and witchcrafte be nat oon and the same, though they ofte walken hand in hande lyk twynne ryveres flowynge syde by syde, ech lene strength to th'other as hir stremes entwyne and parte upon the journeye. Yet oon may be embraced without th'other, for they ben two pathes, distinct yet twinynge where they wole.

Paganisme is a feith—a devocioun to the olde goddes, to the spirites that weven through erthe and see and skye, byndynge hemself to the cycles of nature, the turnynge of the sesouns, and the rithmes of sonne and moone. It is through the sacred groves, the whisprynge wyndes, and the flowynge watres that Pagans fynden the divyne presence. It is a path wheryn bileve in divinitee is helde sacred, where the presence of goddes, auncestres, and unseen forces is knowen and revered.

Witchcrafte, however, is no religioun, but a crafte—a shapynge of fate, a wieldynge of wille. As Aleister Crowley most aptly did phrase it, "the art of causing change to occur in conformitee to wille." A wicche nedeth nat bowe bifore any power save hir owne, nor serve any god unless it be hir choys.

Thus, lat it be knowen: oon may be a Pagan yet never caste a syngle spelle, and oon may be a Wicche without whisprynge a preyer to any god. Ech walketh his owne path, yet where they crosse, greet power may be founden.

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Pæganscipe and Wiccecræft

Pæganscipe and wiccecræft bēoð nā ān and se ilca, þēah hī oft gāð hand on hand swā twīn flōda flōwende sidan bī sidan, æghwilc lānende strengþ þām łūðer swā hiora strēamas windað and dālað on þā fērđ. Ac ān mæg bēon æmnysse butan þām łūðer, forþām hī bēoð twā pāðas, ásādene ac windende þār hī wāldan.

Pæganscipe is sāwle trēow—hālgung to þām ealdum godum, to þām gāstum þā wefað þāh æorþan and sæ and lyfte, byndende hiora sylfra to þām ryneum gecyndes, þæm hwearfendum tidum, and þæm rīðmum sunnan and mōnan. Hit is þār through þā hālgian bearwas, þā hwisprigende windas, and þā flōwende wēteru þā Pæganas findað þone godcundan andweardness. Hit is pāð þærin trēow on godcundness biłen hālg, þær þā andweardness goda, forđfædera, and üsæwihta anget and árēred bił.

Wiccecræft, þēah, is nā æny godcund trēow, ac cæft—gescēapen fērđes, wælding willan. Swā Aleister Crowley mæst sēllice cwæð, "se cræft þæs æfremminges þæt geond wærđing to willan." Wicce nēadeth nā būgan beforan ænigum mihtum buton hira ægenum, nē þænian ænigum gode buton hit sī hira cyre.

 Forþām, lāt hit bēon geáwene: ænig mæg bēon Pægan þat næfre acwēoð ænigne spell, and ænig mæg bēon Wicce butan hwisprunge ænigre gebedu to ænigum gode. Æghwilc gāð his ægen pāð, ac þār hī crosiað, micel miht mæg bēon funden.

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Heðinn dómr ok Seiðr

Heðinn dómr ok seiðr eru eigi eitt ok hið sama, þó at þau gánga opt hönd í hönd sem tvær ár rennandi hlið við hlið, hverr lænandi styrk þór öðrum sem straumar þeirra flætast ok skiljast á ferð sinni. En einn má vera tekiðr án hins öðrum, því at þau eru tvær brautir, sérstakar en samt flætjandi hvar sem þær vilja.

Heðinn dómr er trúu—helgun til hinna fornu goða, til andanna sem vefa í gegnum jörð, sjó ok himinn, binda sig sjálf til hringraðar náttúrunnar, snüan hinna árstíða, ok taktanna sólar ok mána. Þat er í gegnum helgu lundina, hvísandi vindana, ok rennandi vatnin, at Heðnar finna þá guðlega návist. Þat er braut, þar sem trúa á guðdóm er haldin helg, þar sem návist goða, ættfæðra, ok ósjánlegra afla er viðurkennd ok heidruð.

Seiðr, hins vegar, er engin trúa, heldur list—mótun örlaga, beiting viljans. Sá sem Aleister Crowley orðaði æòlli, "listin at valda breytingum í samræmi við vilja." Seiðkona þarf eigi at beygja sik fyrir nokkru afli nema sínu eigin, né þjóna nokkru goði nema at þór sé válut.

Látið þat því vera kunnugt: maðr má vera Heðinn þó at hann aldregi warpi néinum galdri, ok maðr má vera Seiðkona án þvís at hvísla bæn til nokkurs goðs. Hverr gengr sína eigin braut, en þar sem þær mætast, mær mikill má finnast.

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Págánachas agus Draíodóireacht

Ní hionann págánachas agus draíodóireacht, cé go siúlaid siad go minic láimh ar láimh amhail abhainn bheirte ag sreabhadh taobh le taobh, gach ceann ag tabhairt neart don chéile agus a gcuid sruthanna ag fite fuaite agus ag scaradh lena linn. Féadfaidh duine glacadh le ceann acu gan an ceann eile, óir is bealaí ar leith iad, ach fite fuaite mar is toil leo.

Is creideamh é págánachas—tiomantas do na sean-dhéithe, do na spioraid a fhíonn trí thalamh, farraige agus speir, ag ceangal iad féin le rithimí nádúir, casadh na séasúr, agus rithimí na gréine agus na gealaí. Is trí na dumhcha beannaithe, na gaotha ag cogarnaí, agus na huiscí ag sruthlú, go bhfaigheann Págánaigh láthair na ndéithe. Is bealach é ina gcoinnítear creideamh i ndéachas mar rud beannaithe, ina n-aithnítear agus ina dtugtar onóir do láthair na ndéithe, na sinsir, agus na bhfórsaí dofheicthe.

Is ceird é draíodóireacht, áfach, agus ní creideamh—mórú fáistine, bainistíoireacht na toil. Mar a chuir Aleister Crowley in iúl go cruinn, "an ealaín chun athruithe a chur i bhfeidhm de réir na toil." Ní gá do dhraoi áití a thabhairt do chumhacht ar bith ach a gcuid féin, ná freastal ar dhé ar bith mura roghnaíonn siad é sin.

Mar sin, lig do gach duine a bheith ar an eolas: is féidir le duine a bheith ina Phágánach gan aon gheasa a chur, agus is féidir le duine a bheith ina Dhraoi gan guí a chur chuig dé ar bith. Siúlaíonn gach duine a bhealach féin, ach nuair a thrasnaíonn siad, is mór an chumhacht a aimsítear.

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Paganism och Häxkonst

Paganism och häxkonst är icke ett och detsamma, även om de ofta går hand i hand som tvillingfloder som flyter sida vid sida, var och en lånar styrka till den andra när deras strömmar flätas samman och skiljs åt på färden. Dock kan den ena omfamnas utan den andra, ty de är två stigar, åtskilda men sammanflätade där de vill.

Paganism är en tro—en hängivenhet till de gamla gudarna, till andarna som väver genom jord och hav och himmel, binder sig själva till naturens cykler, årstidernas vändningar och solens och månens rytmer. Genom de heliga lundarna, de viskande vindarna och de flödande vattnen finner hedningar den gudomliga närvaron. Det är en stig där tron på gudomlighet hålls helig, där närvaron av gudar, förfäder och osynliga krafter erkänns och vördas.

Häxkonst, däremot, är ingen religion, utan en konst—en formande av ödet, en utövning av viljan. Som Aleister Crowley så träffande uttryckte det, "konsten att orsaka förändring i enlighet med viljan." En häxa behöver icke buga inför någon makt utom sin egen, ej heller tjäna någon gud om det ej är deras val.

Så låt det vara känt: man kan vara en hedning utan att kasta en enda besvärjelse, och man kan vara en häxa utan att viska en bön till någon gud. Var och en går sin egen väg, men där de möts kan stor kraft finnas.