Transformative Witchcraft: The Greater Mysteries

Introduction

The Transformative Power

of Witchcraft

Since I was a child I’ve been attracted to mysteries. In elementary school I was obsessed with undiscovered creatures such as Bigfoot and the Loch Ness Monster. That interest led me to other unexplained phenomena such as UFOs, ghosts, and the supernatural. Eventually I became interested in the occult, and while my peers were reading Choose Your Own Adventure books I was reading books on demons, vampires, and witches.

My interest in the unknown eventually led me to study religion in college, a subject that I found to be the biggest mystery of all. Why do some people feel called to deities like Jesus and others to the Hindu Shiva? Why do some religions thrive and others whither away? Why wasn’t I experiencing anything magical or wondrous in my then Christian practice?

I often feel like a bad Witch for admitting it today, but I grew up as a Christian and practiced that faith until I was about twenty years old. I wasn’t just a Sunday Christian either; I was president of my youth group and was actively involved in my church. Despite my involvement, I still felt like there was something missing in my life. Christianity simply didn’t offer any mystery. It felt hollow, for lack of a better word.

At the age of twenty-one I picked up a book on Modern Witchcraft, and my life was forever changed. Within forty-eight hours of picking up that book I had added the Lady to my evening prayers and began to look at the world in a different way. Witchcraft presented me with a world full of magick and mystery, and it was undeniably alive. Rain falling from the sky wasn’t just water, it was a literal gift from the gods, and the blowing wind contained messages from the Goddess and God. Jesus was quiet when I prayed to him, but the Lord and Lady were around all the time, no prayer required.

The biggest difference between Witchcraft and my previous path is that Witchcraft is transformative. Some of the rituals found in modern-day Christianity are meant to be transformative, but nearly all the mystery and wonder has been stripped from them. (Somehow Christianity has made the resurrection of Jesus—think about it for a second, it’s a guy coming back from the dead!—boring.) Witchcraft ritual is flickering candles, chants, incense, and the promise of something awe-inspiring. Church is tired hymns or cloying worship songs, sermons about how bad we all are, and readings from a 2,000-year-old book.

Witchcraft’s greatest mysteries fundamentally change the way we look at the world, and those mysteries make up the core of this book. During my time as a Witch, four different ritual experiences have turned my world upside down. The first of those mysteries was the cone of power, and though I didn’t know what it was the first time I experienced it, from that point on I knew undoubtedly that magick was real. At the start of my second year as a Witch, I dedicated myself to the practice of the Craft and felt the power of the gods surround me while I did so. Several years later I was initiated into a specific Witchcraft tradition, and the way I viewed the world was never the same.

Perhaps the most life-changing event in my life was the first time I saw the Goddess descend into the body of a human being and then interact with those around her. This was probably what I dreamed about most as a Christian—direct experience with the divine—and is now something I experience with great regularity as a Witch (and every time it’s just as awe-inspiring as it was on that first night). One of the women who drew down the moon that night would become my wife and magickal partner, and through the mystery of the Great Rite she and I have been able to become one in a spiritual and physical sense, at least for a little while.

The mysteries of Witchcraft are real and can be grasped if we are just willing to open ourselves up to them. And most importantly, they can be experienced by anyone. Witchcraft is about more than seasonal rituals and pentacle necklaces; it’s meant to be a transformative path. Not every Witchcraft rite will change how you see the world, but the possibility for something so grand does exist in what we do as Witches.

The first public Modern Witch was a retired English civil servant named Gerald Gardner, and his work eventually opened the door to millions of other Witches. Witchcraft was such a transformative power in his life that the first section of this book shares the mystery of his alleged initiation back in 1939. Gardner most likely experienced all the things written about in this book, and they had the same effect on him as they’ve had on me.

Gardner went public with his experiences as a Witch in the early 1950s, and his first book on the subject, Witchcraft Today, was released in 1954. In this book Gardner claimed that Witchcraft was a religion and had survived in secret for centuries and, most importantly, still existed in 1954. The idea of Witchcraft as a pagan religion was not new, but the idea that it still existed in such a form was not only novel but revolutionary.

The Witchcraft that Gardner wrote about back in the 1950s is generally known as Wicca today (and even more specifically Gardnerian Wicca), but the word Wicca does not appear once in Gardner’s work. Gardner believed he was documenting Witchcraft, and that’s what he called the practice in his book. He called the individuals who practiced Witchcraft Witches and not Wiccans. He also sometimes used the phrase Witch-cult to refer to those who practiced Witchcraft either in his day or in the past.

This is important to me because there are some who claim that Wiccans are not Witches and that Wicca and Witchcraft should be seen as separate terms. One evening I came across a warning on social media to avoid any and all books that use Wicca and Witchcraft as synonyms. (The person who wrote that is going to hate this book!) Wiccan-Witchcraft is certainly not the only kind of Witchcraft in the world, but it is a kind of Witchcraft, and the two words have been used interchangeably since the 1960s, and I don’t see any reason to stop doing that today.

Gardner does use the word Wica twice in his book Witchcraft Today, but not as the name of a religion. Instead, being of the Wica is the equivalent in Gardner’s book of being part of an exclusive club. The Wica are wise people but are known both to themselves and to those around them as Witches and practitioners of Witchcraft.

In 1958, Charles and Mary Cardell (two very odd individuals who liked to pretend they were brother and sister) told the Spiritualist journal Light that they were Wiccens. ¹ The Witchcraft (or Wicce?) of the Cardells never really caught on, but a slightly different version of their term Wiccen did. In 1960, Margaret Bruce, a friend of Gerald Gardner and the owner of a magickal mail-order business, used the word Wicca in a humorous poem in reference to the Cardells:

We feel it is tragick

That those who lack Magick.

Should start a vendetta

With those who know betta

We who practice the Art

Have no wish to take part

Seems a pity the ‘Wicca’

Don’t realise this Quicca.²

By the early 1960s the words Wicca and Wiccan began to be commonly associated with the Witchcraft first written about by Gerald Gardner. Generally, use of the terms Wicca and Wiccan was limited to those initiated into the tradition of Gardner and its various offshoots. By the late 1980s the word Wicca was being used to describe any variation of Gardner’s Witch religion, whether that tradition was initiatory or eclectic and homegrown.

The words Wicca and Witchcraft have been linked for countless centuries. According to the Oxford English Dictionary, the very word witch derives from the Old English words wicca (masculine) and wicce (feminine). What exactly wicca meant before being turned into witch is a matter of some debate. Some have speculated that it might mean to bend or shape, and others have linked it to Germanic words meaning awakener, sacrificer, adviser, or diviner. ³ Advising, divining, and awakening are all things Modern Witches do, and there are still many who suffer from the delusion that Witches sacrifice things, so all four possibilities resonate at least a little bit with the word witch.

Whatever the word’s early origins, by the time witch became a popular word in the English language it was mainly used to refer to negative magick users, with those practitioners most often being women. Not surprisingly, acts of negative magick and the people who were said to practice that magick were linked with the Christian Devil. In some instances witches were perceived as spectral beings, ghostlike entities that terrorized good Christian folks.

Gardner was not the first person to present Witchcraft in a sympathetic light. The word had slowly been gaining a degree of respect for several decades before him. Positive users of magick were even being called white Witches by some writers, but Gardner was the first person to publicly self-identify as a Witch. He’s also seen today as the founder, revealer, and/or architect of the religion known as Wicca. Since Gardner and his later initiates used the two terms somewhat interchangeably, I do too.

The word Witch might not be a mystery, but it’s use is often contentious. If a person chooses to self-identify as a Witch, more power to them—as long as that person doesn’t tell everyone else that they are prohibited from doing so. The Witchcraft world is a large one, and there’s enough room for the words Witchcraft and Witch to be used in a variety of ways.

A Note to Readers

Many of the rites and rituals included in this book come directly from my own personal Book of Shadows. Since so many of those rituals were written with my wife, Ari, in mind (she’s my ritual partner after all), they utilize the terms High Priestess and High Priest to indicate ritual leadership roles—but in no way am I looking to suggest that a coven must have a female and a male in such positions.

In our coven’s practices we often do rituals with two High Priestesses or two High Priests. Writing High Priest and High Priestess simply reflects the fact that I do most of my rituals with Ari. These names are not meant to indicate any sort of defined role for a specific gender. (And since my wife is a better ritualist than I am, you’ll see that the High Priestess part almost always gets the most lines in ritual.)

Women can call the Horned God and men can call the Triple Goddess, and ritual should also be welcoming to those Witches (and sometimes deities) who don’t identify with any gender. My deities represent every facet of the gender spectrum, and that spectrum is long and varied.

Though I think this book can be enjoyed and understood by just about anybody, it’s designed for readers who have had at least a little bit of experience with Witch ritual. For those of you new to the path, there’s a glossary at the end to help with the words that might be unfamiliar to you.

[contents]

1. Hutton, The Triumph of the Moon, 298–299.

2. Melissa Seims, Wica or Wicca? Politics and the Power of Words, http://www.thewica.co.uk/wica_or_wicca.htm.

3. Hutton, The Triumph of the Moon, 241.

Part One

The Origins of

Modern Witchcraft

Chapter One

Gerald Gardner and

the New Forest Witches

Nearly all modern religions have an origin myth. In Christianity that myth involves Jesus of Galilee dying on a cross and coming back from the dead. Islam begins with the prophet Muhammad praying in a cave, meeting the angel Gabriel, and then reciting the first verses of what would become the Koran. The founder of the Church of Jesus Christ of Latter-day Saints (the Mormons), Joseph Smith, also met an angel who revealed to him the existence of several golden plates that were then translated into the Book of Mormon.

Modern Witchcraft has its own origin story too, but one devoid of supernatural overtones and divine intervention. Instead of a story involving angels or other supernatural forces, Modern Witchcraft begins with a very human initiation in the year 1939. In September of that year it’s alleged that a retired English civil servant named Gerald Gardner (1884–1964) was initiated into a coven of Witches near England’s New Forest area.

Like most events that spark a worldwide religious movement, we have no way of knowing if Gardner’s initiation was a real historical event. Despite what some believe, there are no contemporary accounts of Jesus’s death and resurrection, and like Muhammad in his cave or Joseph Smith with the angel Moroni, we have no independent witnesses to corroborate Gardner’s claim of initiation. Origin myths are often not about literal truths and are meant to be taken on faith. I believe wholeheartedly that Gerald Gardner was initiated into a coven of people who thought of themselves as Witches in 1939. It’s not something that can be proven conclusively, but there’s a lot of circumstantial evidence that gives credence to the argument.

The only source of information we have for Gardner’s initiation is, not surprisingly, Gerald Gardner. In the 1960 biography Gerald Gardner: Witch (listed author: Jack Bracelin, see footnote), ⁴ Gardner gives his account of the event:

Gardner felt delighted that he was about to be let into their secret. Thus it was that, a few days after the war had started, he was taken to a big house in the neighborhood. This belonged to Old Dorothy—a lady of note in the district, county and very well-to-do. She invariably wore a pearl necklace, worth some 5,000 pounds at the time.

It was in this house that he was initiated into witchcraft. He was very amused at first, when he was stripped naked and brought into a place properly prepared to undergo his initiation.

It was halfway through when the word Wica was first mentioned: and I knew that which I had thought burnt out hundreds of years ago still survived. ⁵

Gerald Gardner: Witch is not the only book Gardner was involved with that references his initiation, but it does contain the most information about it (and even that is scant). The lack of information about Gardner’s initiation in print has a lot to do with the oath of secrecy he took during it. In his 1959 book The Meaning of Witchcraft he mentions this oath of secrecy: But I was half-initiated before the word ‘Wica’ which they used hit me like a thunderbolt, and I knew where I was, and that the Old Religion still existed. And so I found myself in the Circle, and there took the usual oath of secrecy, which bound me not to reveal certain things. ⁶

While Gardner’s recollections about his initiation don’t reveal much, they do provide us with a little bit of information. The United Kingdom entered World War II in September of 1939, which means Gardner was probably initiated in September or October of that year (a few days after the war started). He also gives us a location, the home of Old Dorothy.

There’s one last tiny bit of information about Gardner’s initiation from his published works: his initiation took place in the nude. This is not surprising, as later Gardnerian Witches would all work skyclad (clothed by the sky), which is a fancy word for naked. Before his initiation he was also properly prepared, which means ritually cleansed.

We have one other source of information about Gardner’s alleged initiation and it comes in the form of a letter from Gardner to English writer and occultist Gerald Yorke (who was then acting as editor of the book that would become Witchcraft Today in 1954):

As soon as the Circle is cast & purified, they go round, what I call, evoking the Mighty Ones. To attend, to guard the Circle & witness the rites. These are meny. they are supposed to stand outside, & watch, seeing all is correct. Candidates for initiation are peraded round, introduced to them, & they are supposed to be satisfied all is in order. Also at certain rite, The, God, or Goddess Is invoked to descend & come into the Body of the Priestess or Priest, but first these are purified, & perade round so the mighty ones outside see all is in order, this we speak of as invoking. At ordinary meetings, the God & Goddess are not so invoked, the Priestess & Priest are simply their representatives, & are not the Gods themselves, I think I did not refer to this rite, if I did, I don’t think theyll pass it. ⁷

Gardner’s letter to Yorke shines a bit more light on his initiation, outlining some of the ritual. Those components should be familiar to most Modern Witches and include calling the watchtowers (or quarters, generally the powers at the four cardinal points of the compass: east, south, west, and north) and possibly the ritual of drawing down the moon (see part 4 of this book). The language Gardner uses to describe these practices here is also what many Witches use in the circle today. Goddess is invoked to descend and come into the body of the Priestess almost sounds like it comes straight out of ritual.

Toward the end of this quoted passage Gardner writes, I don’t think they’ll pass it, which is a reference to his initiators.⁸ From the moment he went public with Witchcraft in 1951 until his death in 1964, Gardner often spoke of needing approval to publish certain things from the individuals who brought him into the Witch-cult. Originally he was allowed to write only a fictional account of Witchcraft (1949’s High Magic’s Aid ) and then finally Witchcraft Today in 1954. Such prohibitions make sense in a religion with vows of secrecy.

Gardner’s initiators, or lack thereof, are a big source of contention in academic circles. There’s no concrete evidence that Gardner’s initiation ever happened, and all we really have are Gardner’s claims that it did. In addition, there are some issues with Gardner himself when it comes to whether or not he was initiated into Witchcraft. The passages quoted in this book make it sound as if Witchcraft was immediately fulfilling to Gardner, but history argues against that. In the years following his initiation, Gardner dabbled with several other magickal and esoteric orders, including Druidry, a liberal strain of Christianity known as the Ancient British Church, and English occultist Aleister Crowley’s O.T.O. (Ordo Templi Orientis).

For me personally, Gardner’s dabbling has always been hard to reconcile with the idea that he was initiated into a Witch coven in 1939. If Gardner was initiated in the days following England’s entry into World War II, then he goes from getting hit like a thunderbolt to exploring several other esoteric paths in the span of about six to seven years. He would only come back to Witchcraft in 1949, ten years after beginning that journey.

For this reason, many modern Pagan scholars find the idea that Gardner was initiated into a Witch group in 1939 unlikely. I think their concerns are completely justified, and it’s just not in the nature of academics to make wild speculative leaps with so little evidence. So we have to at least respect the idea that Gardner was not initiated all those decades ago. But as you may have guessed, I think he was initiated into something, and the New Forest area of England had just the right mix of occult elements to produce what today we call Wiccan-Witchcraft.

The Elements of

Modern Wiccan-Witchcraft

Despite the claims of some, there is no unbroken chain linking today’s Witches to a public or underground Witch religion from ages past. While many Witches today feel a kinship with the innocents whose lives were lost during the Burning Times, those witches were not practicing the same things we are today. In fact, nearly all of them would have self-identified as Christians.

But just because today’s Witchcraft is a relatively new belief system doesn’t mean it lacks any ancient roots. I think it’s safe to say that Wiccan-Witchcraft (and most other magickal paths of European descent being practiced today) is a part of the Western magickal tradition. While religions rise and fall, magickal practices generally remain. When most of Europe converted to Christianity, people didn’t stop practicing magick—just the opposite. Magick remained an important part of their lives, and many of the greatest and most important magick books ever written were composed by Christians and attributed to legendary Jewish figures such as King Solomon.

When most of us say abracadabra, we think of it as a nonsense word associated with stage magic, but that’s a misconception. The word has actually been used for over 1,800 years now, and for actual magick! Before being used on the stage, it was a staple in magick books and spells throughout Europe.⁹ Many magick techniques and words have been Christianized over the years but often still date back to pagan antiquity.

The Western magickal tradition traces its history back to the ancient Greeks, and before that the Egyptians and Babylonians. After the emergence of Christianity, its wisdom was preserved in folk traditions and magickal grimoires. Eventually it gave birth to magickal religions such as modern Wiccan-Witchcraft and some forms of Druidry. Today’s Witchcraft is ancient, just not in the way some hope for.

Within the Western magickal tradition there are several schools of thought and/or institutions that had a very large impact on the Witchcraft of today. We will be exploring many of these throughout this book. What’s interesting is that all of these elements were present in the New Forest area of England back in 1939, when Gardner claimed to have been initiated.

Freemasonry

Nearly every modern tradition that contains an initiation ceremony owes something to Freemasonry. Most Wiccan initiation ceremonies share at least a superficial resemblance to Masonic ones, but Masonry provided Witchcraft with more than a ritual structure for initiations and other rites. Much of the language used in Witch circles also comes from the Masonic tradition. Words such as charge and cowan both stem from the Masonic tradition.

Masonry is at least three hundred years old, and probably much older. It’s most likely a descendent of a Scottish masonic guild that helped design the huge cathedrals and castles of Scotland. Eventually it evolved into a fraternal society and thereafter inspired dozens of other secret societies. Some of the earliest Druid orders were organizations very much like the Freemasons, and groups like the Horseman’s Word (a group for individuals who worked with horses, including blacksmiths) took fraternal ritual to an entirely new level, as we’ll see in chapter 7.

Freemasonry exists in two very different worlds. For some Masons their organization is simply a fraternal order dedicated to fellowship and charity. For other Masons it is an esoteric one, with magickal and occult aspects. Masonic ritual is rich with symbolism and is open to anyone who believes in a higher power. Most Masonic organizations are for men only, but Co-Masonry (a Masonic practice open to both women and men) was popular in Gardner’s day and was practiced by people in the New Forest area.

The Grimoire Tradition

Books have been highly influential in the development of Modern Witchcraft, most specifically books dealing with ceremonial magick. Written spells existed before the invention of books, but the portability of books versus scrolls made them much more useful in magickal practice. Books as we would recognize them today first appeared in the third century BCE, though it would be several more centuries before they would become commonplace.

Most early grimoires were written in Greek, Latin, or Hebrew and were inaccessible to most people, but that began to change with the European discovery of movable type in 1450. Within a hundred years of that discovery, magick books in common languages began to appear.¹⁰ While many today associate the ceremonial magick of the grimoire tradition with wealthy individuals, that wasn’t always the case. Both rich and poor had access to books and reading by that time in history, and even rural cunning-folk were known to consult grimoires.

Though the grimoire tradition was originally Christian in nature, many of its tools and practices are familiar to Modern Witches. Grimoire-influenced magicians cast circles with swords and knives, and purified materials such as salt and water. Many of the most common Witchcraft rites come nearly word for word from the most famous and influential of all the grimoires, the Key of Solomon (know in Latin as Clavicula Salomonis).

The high magick that came down through the grimoire tradition eventually influenced and inspired one of the most important magickal orders of the last two hundred years, the Hermetic Order of the Golden Dawn (founded in 1888). While the Golden Dawn generally thought of itself as a Judeo-Christian organization, it sometimes utilized pagan deities in its rites. The Golden Dawn, like the tradition that helped to give it life, would go on to influence Modern Witchcraft.

Cunning-Craft

For many centuries magick was a skill like any other. If you needed your grain milled, you went to the miller. If your horse needed shoeing, you visited the blacksmith. And if you needed assistance with negative forces or your fortune told, you went to a cunning-man or cunning-woman. Perhaps cunning-craft wasn’t the most appreciated calling in the world, but it was certainly a part of most British villages, towns, and cities (and practically everywhere else, though every culture has its own name for it).

Many folks who practiced cunning-craft passed their knowledge down orally to students and family members. Oftentimes it was also preserved in books and other writings. Some of it was simply what today we might call herbalism, while other parts of it were influenced by the grimoire tradition. Cunning-craft was (and is) folk magick, which means it’s a magickal system where the practitioner utilizes anything and everything that works. That might be an old spell handed down for hundreds of years, or it might be something out of a book like the Key of Solomon.

Sometimes practitioners of cunning-craft were called witches, to indicate that they were magick practitioners. However, that does not mean they were Witches in the same sense that you or I might be. Until recently, most (if not all) practitioners of cunning-craft thought of themselves as Christians, and often as Christians in opposition to evil witches.

The Theosophical Society

The Theosophical Society was founded in 1875 by Helena Blavatsky (1831–1891) and Henry Steel Olcott (1832–1907). Blavatsky was the driving force behind the group and claimed that she was in communication with a group of secret Masters. The Masters (or Mahatmas) were said to have once been human but had achieved a higher state of wisdom due to their great knowledge and religious understanding. Theosophy was in many ways a mix of various religious traditions around the world, with the Blavatsky’s Masters at the center of the truths revealed by those faiths.

Theosophy was never a mass movement, but it appealed to a great many occultists. The Golden Dawn had its own set of Secret Chiefs that were similar in many respects to the Mahatmas of the Theosophical Society. Theosophy’s greatest gift to the world was its introduction of Eastern religious ideas to the Western world. Some of the ideas that many of us take for granted today in Witchcraft, such as karma and reincarnation, are most likely a part of our practice due to the Theosophical Society and its focus on spiritual ideas from places such as India.

The Most Interesting

Elements (Gardner’s Initiators)

In 1938 retired English civil servant Gerald Gardner and his wife, Donna, moved to the New Forest area of southern England. Before moving to New Forest, Gardner had spent most of his adult life far from England, in Borneo, Malaysia, Singapore, and Sri Lanka (then known as Ceylon). Gardner had spent most of his time in the East working as a plantation inspector (and possibly taking bribes), and when he returned to England in 1936 he was a fairly wealthy man.

Most of the pictures we see today of Gerald Gardner show him at the end of his life, well into his seventies and even eighties. But in 1938 Gardner was only in his early fifties and still retained much of his youthful vigor. He was a strong-looking, striking man with tattoos on his arms.

We have no idea when Gardner first became attracted to what we might today call the occult, but it was certainly a passion he indulged in often as an adult. Not only did he enjoy reading about magick and the paranormal but he also actively sought it out during his adventures around the world. If there was a spiritual adventure to be had, Gardner did his best to partake in it.

A short while after moving to the New Forest area, Gardner joined an esoteric order and theatre company called the Rosicrucian Order Crotona Fellowship (often shortened to simply the Crotona Fellowship). The Crotona Fellowship was led by a man named George Alexander Sullivan (1890–1942), who claimed to be immortal and to change his identity every few decades. Gardner was introduced to the group through its plays (written by Sullivan), which were performed at the Christchurch Garden Theatre, a facility built exclusively for the Crotona Fellowship.

Gardner had very few nice things to say about the Crotona Fellowship or Sullivan in his biography, but he did find himself attracted to a small clique within the group. He called that group the most interesting element and added that they had a real interest in the occult. ¹¹ We will never know for sure exactly who all made up the most interesting element, but there is one person we can be sure was a part of the group: Edith Woodford-Grimes (1887–1975), a divorced teacher of elocution and most likely Gardner’s mistress. It’s possible that they met even before Gardner began attending the meetings of the Crotona Fellowship.

Affectionately nicknamed Dafo by Gardner (this was not her magickal name), Woodford-Grimes remained a part of Gardner’s life for nearly the next twenty years. We know with absolute certainty that Dafo was active as a Witch for at least a part of her life and enacted Witch ritual with Gerald. Due to Gardner’s relationship with Woodford-Grimes, it’s possible to speculate on the individuals who made up the most interesting element, and it turns out that nearly all of them were Co-Masons, or at least ex-Co-Masons.

The element was a part of Sullivan’s group in large part because they had nowhere else to go. In 1935 Mabel Besant (daughter of Co-Masonry’s founder and one of the leading lights of Theosophy, Annie Besant), who then held the title Most Puissant Grand Commander of the British Federation of Co-Masons, was suspended from Co-Masonry due to her anger over the group’s Supreme Council reconciling with a French Masonic group exiled from the greater world of Masonry. (Yes, just like there are Witch wars today, there were Co-Masonry massacres in the 1930s.) In a show of solidarity with Besant, members of the nearby Southampton Co-Masonic lodge (ironically named Harmony Lodge) resigned from the group. Among those who resigned were Edith Woodford-Grimes and two other individuals we will get to know fairly well, Ernie and Susie Mason (who were brother and sister).

The Crotona Fellowship had built their theatre on property given to them by a woman named Catherine Chalk, who just happened to be a Co-Mason. It’s likely that Chalk introduced Besant and her followers to the Rosicrucians. Gardner is very open about this in Gerald Gardner: Witch and even affectionately refers to Mabel Besant by the nickname Mabs. ¹² Exiled from the world of Co-Masonry, could Besant, Woodford-Grimes, and the Mason family have turned to Witchcraft? I think the answer is a very strong possibly.

Ernest Ernie Mason (1885–1979) is probably the most intriguing figure in the Crotona Fellowship when it comes to Witchcraft. An informant of historian Philip Heselton said this of Mason: He was a witch, you know! The whole family were. They were mind control people. But he found the rituals too strenuous so he couldn’t do it anymore. ¹³

If there’s a case to be made for Gardner being initiated into a tradition with some real roots in cunning-craft and other old magickal practices, it most likely goes through the Mason family.

Ernie, along with his sisters Susie and Rosetta Fudge (she took her husband’s last name), were involved in many different esoteric and occult groups. Ernie was publicly a Co-Mason and a Rosicrucian, and he might have inherited the teachings and traditions of the Crotona Fellowship after Sullivan’s death, and at least practiced the tradition until the 1950s. Friends have also stated that he was a marvelous teacher and had his own set of mental exercises (which seem to somewhat resemble those of Modern Witchcraft) and was an amateur chemist.¹⁴

Susie Mason (1882–1979) was involved in all the same groups as Ernie but was also a part of the Theosophical Society, serving as a regional secretary from 1929–1934. ¹⁵ Rosetta Fudge (1884–1971) was the older sister of Ernie and Susie and married in 1903. Like her siblings, she was involved in Co-Masonry and Rosicrucianism and had also at least studied the works of occult writer Rudolf Steiner earlier in life.

So were the Masons a family of Witches? We will never know for sure, but as a family they were certainly at least very interested in occult and esoteric philosophies. I wish there was some sort of smoking cauldron linking them to a family magickal tradition, but so far that’s proven elusive. With their broad array of unconventional interests, it’s possible that people in their native town of Southampton might have called them witches or speculated on their magickal activities. Given the Co-Masonic ties between Edith Woodford-Grimes and the Mason family (they all resigned when Mabel Besant was suspended by the Co-Masonic Grand Council), I think it’s likely that they make up a large part of what Gardner called the most interesting element.

One of the major themes of early Witchcraft was reincarnation, and it seems to have played a large role in Gardner’s 1939 initiation. Writing in The Meaning of Witchcraft in 1959, Gardner says this of his initiators:

I was of these opinions in 1939, when, here in Britain, I met some people who compelled me to alter them. They were interested in curious things, reincarnation for one, and they were also interested in the fact that an ancestress of mine, Grizel Gairdner, had been burned as a witch. They kept saying that they had met me before. We went through everywhere we had been, and I could not ever have met them before in this life; but they claimed to have known me in previous lives. Although I believe in reincarnation, as many people do who have lived in the East, I do not remember my past lives clearly; I only wish I did. However, these people told me enough to make me think. Then some of these new (or old) friends said, You belonged to us in the past. You are of the blood. Come back to where you belong. ¹⁶

Perhaps the Mason family and Gardner’s other initiators had only recently begun thinking of themselves as Witches, or maybe a memory of a past life sparked some sort of interest in Witchcraft. If they all felt some sort of kinship with Gardner that went beyond their rather recent association, it would explain why he seems to be their only initiate from that period of time, and the only one who was