Your initiation ritual will mark the ceremonial request for admission and consequent acceptance of a
prospective member into the coven. As such, it is a type of ritual common to all secret societies, and
indeed most of them generally have many elements in common. The magical reasons behind such a
ritual are those of acceptance of the individual into the coven group mind. Inasmuch as the candidate's
individual interests fit into harmonious rapport with the aims and ideals inherent in the coven, so in the
same measure will he be able to draw from the coven "energy pool."
Most coven initiations are performed at one of the eight Sabbats if possible, preferably one of the
grand Sabbats of Beltane or Hallows, when the whole coven, such as it exists, is present.
Those ceremonies performed at Esbats are just as valid however, though usually of a less spectacular
nature.
In accord with the magical orientation of the coven, so will the initiation ritual, and indeed all the other
rites, differ. Because of this factor, coven initiation ceremonies such as they exist today contain many
divergencies from one another. In fact, it would be almost true to say that there are as many different
witch cults as there are covens!
Some covens follow formal Cabalistic and Hermetic patterns of ceremonial, while others advocate the
more exuberant "cult-of-freedom-and-love" approach of G. B. Gardner and his followers,
concentrating on naked worship of the goddess seen as the Great Mother. Still others return to the
medieval preoccupation with the Horned One and all his attributes, while yet another group will return
to Celtic fundamentals, concerning themselves with ancient Druidic lore. (Druidic in the sense that W.
B. Yeats understood the word, as a shaman or wizard rather than priest of a solar cult.)
Here are the rudiments of two types of initiation ceremony. The first is of the sort used by those
covens who work "robed" and concentrate more on matters of knowledge and power directing their
energies toward the more "male" aspect of the godhead. The second represents the type used by those
covens who work naked, directing their energies to the healing and love aspects of the cult,
concentrating more upon the goddess. You may use which you wish and incorporate those elements
you feel to be most in accord with the basic attitude of your coven entity.
The first initiation process is one which holds more in common with the witch cult as it existed in
medieval Europe. It should take place at one of the eight Sabbats, ideally one of the grand Sabbats,
Beltane or Hallows. The idea behind both this and the following process is one of purification and
release of the candidate from mundane ties, in much the same way as you would exorcise an object
before making magic with it.
This first process, which is performed robed, uses the device of ceremonial purifications of fire, air,
earth, and water. However, the second, performed naked, makes use of that of scourging, or
flagellation, likewise as a symbol of purification. I am bound to add, however, many tradition-minded
witches feel that this second method, though peculiar to certain aspects of later Roman versions of the
Greek mysteries, seems to be more bound up with English "public school" and "spankers' club"
traditions than any inherent in the craft itself. To be beaten, whether symbolically or in actuality, does
not by any means arouse in everyone the same feelings of glowing inner cleanliness or spiritual toneup
that it apparently did for a Nordic warrior, cloistered medieval monk, English public school boy, or
sky-clad witch.
prospective member into the coven. As such, it is a type of ritual common to all secret societies, and
indeed most of them generally have many elements in common. The magical reasons behind such a
ritual are those of acceptance of the individual into the coven group mind. Inasmuch as the candidate's
individual interests fit into harmonious rapport with the aims and ideals inherent in the coven, so in the
same measure will he be able to draw from the coven "energy pool."
Most coven initiations are performed at one of the eight Sabbats if possible, preferably one of the
grand Sabbats of Beltane or Hallows, when the whole coven, such as it exists, is present.
Those ceremonies performed at Esbats are just as valid however, though usually of a less spectacular
nature.
In accord with the magical orientation of the coven, so will the initiation ritual, and indeed all the other
rites, differ. Because of this factor, coven initiation ceremonies such as they exist today contain many
divergencies from one another. In fact, it would be almost true to say that there are as many different
witch cults as there are covens!
Some covens follow formal Cabalistic and Hermetic patterns of ceremonial, while others advocate the
more exuberant "cult-of-freedom-and-love" approach of G. B. Gardner and his followers,
concentrating on naked worship of the goddess seen as the Great Mother. Still others return to the
medieval preoccupation with the Horned One and all his attributes, while yet another group will return
to Celtic fundamentals, concerning themselves with ancient Druidic lore. (Druidic in the sense that W.
B. Yeats understood the word, as a shaman or wizard rather than priest of a solar cult.)
Here are the rudiments of two types of initiation ceremony. The first is of the sort used by those
covens who work "robed" and concentrate more on matters of knowledge and power directing their
energies toward the more "male" aspect of the godhead. The second represents the type used by those
covens who work naked, directing their energies to the healing and love aspects of the cult,
concentrating more upon the goddess. You may use which you wish and incorporate those elements
you feel to be most in accord with the basic attitude of your coven entity.
The first initiation process is one which holds more in common with the witch cult as it existed in
medieval Europe. It should take place at one of the eight Sabbats, ideally one of the grand Sabbats,
Beltane or Hallows. The idea behind both this and the following process is one of purification and
release of the candidate from mundane ties, in much the same way as you would exorcise an object
before making magic with it.
This first process, which is performed robed, uses the device of ceremonial purifications of fire, air,
earth, and water. However, the second, performed naked, makes use of that of scourging, or
flagellation, likewise as a symbol of purification. I am bound to add, however, many tradition-minded
witches feel that this second method, though peculiar to certain aspects of later Roman versions of the
Greek mysteries, seems to be more bound up with English "public school" and "spankers' club"
traditions than any inherent in the craft itself. To be beaten, whether symbolically or in actuality, does
not by any means arouse in everyone the same feelings of glowing inner cleanliness or spiritual toneup
that it apparently did for a Nordic warrior, cloistered medieval monk, English public school boy, or
sky-clad witch.
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