Sharon Day

Sharon Day: The Path of the Alexandrian Witch Revealed


Sharon Day is an Alexandrian initiated Witch and priestess who runs the Coven of the Stag King in the United Kingdom. She provides insight into the beliefs, practices, and controversies surrounding Alexandrian Witchcraft, a tradition founded in the late 1960s by Alex Sanders and his wife Maxine Sanders. In this in-depth interview, Sharon discusses her journey into Alexandrian Witchcraft, core tenets of the tradition, and how it differs from other Wiccan paths.

If you would like to listen to the video version of this interview, please see below.

I would like to thank Sharon and her team for making an extra special effort in answering my questions and for doing so in such a thorough and professional manner. Thank you, Sharon, and thank you also to Ryan who helped with the technical side.


Background and Introduction

My name is Sharon Day. I’m an Alexandrian initiated Witch and priestess and I run the coven of the Stag King in the United Kingdom.

For those who don’t know what Alexandrian witchcraft is, it is a modern form of witchcraft, sometimes referred to as Wicca that was founded in the late 60s by Alex Sanders and his wife, Maxine Sanders.

Alexandrian witchcraft is derived from Gardnarian witchcraft, which was founded by Gerald Gardner decades before that. So that’s what Alexandrian witchcraft is, in a nutshell.

The thing about Alex Sanders and Alexandrian witchcraft is that the person himself was quite controversial, a bit of a rebel, and that has translated into the tradition that he and his wife Maxine created. That becomes relevant, because when I answer some of the questions in this interview that I’ve been given, the responses are going to be based on my initiatory and training experience with Maxine Sanders, and they center around the core tenets of Alexandrian, witchcraft. Which in today’s world, there are some aspects that are controversial. Nonetheless, I hope this gives insights.

When I speak about Alexandrian witchcraft when I’m answering these questions. I am speaking for myself – my opinion based on my training and interpretations that I have been given. It doesn’t speak for all Alexandrian, witches is, indeed, there is a fair degree of disagreement amongst certain lines, covens, and groups. So please bear that in mind when I answer.

Apart from being an Alexandrian initiated witch, I also created an online archive dedicated to the preservation of the history and the legacy of Alexandrian witchcraft, that can be found at
( ) In addition, I have founded a publishing company
( ), a niche occult publishing company that does carry titles related to Alexandrian witchcraft, and there are more coming through.

Interview Questions

PAA: How did you first get involved in Alexandrian witchcraft?

Through my daughter’s figure skating, at the time, it was my young adolescent daughters, they were on the British figure skating development squad doing very well. And then they weren’t.

And it happened to be someone who was quite magical, spiritual au fait with magical things pointed out to me that one of their competitors, the parents of the mother of one of the competitors, was doing things targeting one daughter in particular, and I did not believe them. I had no interest or inclination towards the occult and then I saw it in action, a number of instances which changed my mind and set me about investigating, searching, researching, and I ultimately ended up where I am now.

PAA: What drew you to this tradition?

I had asked for initiation into a Gardnarian coven. During the process of the pre-initiation, exercises, meetings, reference was frequently made to Alexandrian witchcraft. So the book that was used was Vivian Crowley’s book ‘Wicca’, and through that the high priest would make comparisons.

The more I heard, the more I thought, you know what, this, I actually accord more with the Alexandrian aspect than the Gardnarian. No disrespect to Gardnarians whatsoever. It’s simply what resonated with me was the Alexandrian aspect of Wicca and that led me to not proceeding with that initiation and seeking an Alexandrian initiation. I happened to reach out to Maxine Sanders, and she replied, and then things went from there, she referred me to an Alexandrian Coven, and that’s the Coven I was initiated into and then left, and then went on to Maxine, and we ended up setting up the coven of the Stag King.

PAA: What are some of the main beliefs and practices of Alexandrian witchcraft? And how do they differ from other forms of Wicca or witchcraft?

I will combine the answer to both questions. One of the main tenet differences between Alexandrian witchcraft and other forms, is a concept called the freedom to come and go as one’s conscience dictates. This is something that is core to our whole tradition. Alex created this actually, he carved it out of the book of shadows that he had copied the Gerald Gardner version.

It pertains to a particular point within the initiation rite that doesn’t need development here in discussion however, its meaning is quite profound.

It is a belief that is instilled in the initiate and not just at the conscious level, at the subconscious level as well. And that is something that the Initiate can carry with them at the different levels of consciousness. As they progress on their spiritual path, and specifically, it would pertain to the ability of the Initiate to leave the Coven, they’ve been initiated into – to have the freedom to do that, and not be concerned or worried about any threats or guilt trips or anything that would be imposed upon the initiate desiring to leave. So, I mean, that’s just one aspect that differs from other forms of Wicca and witchcraft.

PAA: How do you use the tools and symbols of Alexandrian Wicca such as the athame, the pentacle, the wand and the cup in your rituals and spells? What do they represent? And how do they enhance your magic?

Well, first of all, to describe all of these is actually part of the training the two-year training of the first degree initiate. So explaining all of those would turn into a training session.

PAA: How do they enhance your rituals and spells?

Something to appreciate about all of the tools and weapons is that they are merely an extension – an extension of your will? None of them are necessary to perform magic and going back to one of the previous questions about what are the main beliefs and practices of Alexandrian witchcraft.

Another one would be everything that you need to practice witchcraft is contained within you, you contain/ we contain all of the elements and so it is with our intention and the elements that we are able to perform our magic.

As a side note, the cup or the chalice we don’t regard as a weapon or a tool. It’s a chalice for we know what it represents the goddess but it’s for putting wine in.

PAA: How do you celebrate the Sabbat and Esbats the festivals and moon phases in our witchcraft? What are some of the rituals and customs that we follow or create for these occasions?

I mean again this goes to the whole first degree, two year training period or two years plus.. the Sabbats and Esbats – Yes, I mean, even though Gardnarian and Alexandrian, Basic Book of Shadows or the book of shadows that every first degree initiate copies are very similar – Alexandrian is derived from the Gardnarian one, and that Book of Shadows contains the Sabbat’s and festivals, and the expression of how that occurs, differs in nuances from Coven, to Coven, even though the Sabbat is the same, so the festival Beltane is there is a Beltane, right? That is known to every initiated Wiccan. And then it is how that is applied and into the individual Coven setting.

PAA: How do you work with the elements fire, water, air and earth in our witchcraft? How do you balance and harmonize them in yourself and in your environment?

Not to be not to be facetious. But with great respect, in our training, part of the training exercises do involve ascertaining which elements are lacking within ourselves, and how to work with the aspects that are lacking in order to create more balance within ourselves and our workings.

I can give an experience. And that was when at a very difficult time that I was going through and it involved a magical coven. And there was discord and things happening and decisions being made. And suddenly, the timing was quite synchronous. But suddenly, there was a water main break on our road. And all of the the utilities were called out to deal with that and what not. It was this great big Geyser of water. And I remember I had just started working with Maxine, and she explained that that’s not unusual for an expression in the environment of something when there’s a lot of energies converging. And in this case, there were a lot of emotions and so an explosion of water in the nearby vicinity. Close to magical occurrences is not unusual. So how did we balance it? Well, we recognized it and the utility board sorted it out and I recognized what it was and calmed down I guess.

PAA: How do you deal with the ethical and moral issues that arise from practicing witchcraft?

How do I apply the Wiccan Rede I read the rule of harm none. And the law of threefold return, the principle of what you send out, comes back to you in your life. Okay, so there are three questions in there, I guess. How do I deal with the ethical and moral issues, break it down?

Ethical, I’ll use the example of healing. Healing, it’s often when people are going through a difficult time, and they ask, you know, send, you know, good thoughts or send energy healing energies and whatnot. And that’s one thing, but to say concentrated, magical healing is something that needs to be asked for. And if it cannot be, if kin consent cannot be given by the individual needing the healing, then by their guardian of some kind, and also an adult, they need to be an adult. And if they’re not, then again, if they’re a child, then by their guardian, etc, it has to be asked for. And, importantly, the healing has to be structured and directed, in order for it to be structured and directed. You need to know about the medical condition, and also whether there is ongoing medical treatment involved. So that there’s an understanding, and it’s not going to the magical work is not going to interfere with what the medics are doing. So that is an ethical aspect, the ethical aspect of not just sending out healing willy nilly, simply because somebody is ill, and they maybe say send healing thoughts or it’s not sympathies, it’s as magically responsible as a medic is in the medical field.

Another ethical aspect would be we’re not allowed to harm anyone. Except in a defensive circumstance, defensive protection of under attack, there’s some caveats to it. However, to make the conscious decision that I’m going to go out and perform this act of magic, in order to direct it towards the harm or ill will towards another is contrary to our ethics. We can bind, we can restrain, we can contain those things we can do. Especially if it is in response to attacks that are being psychic attacks, any kind of attacks that are being sent our way. So that’s another ethical aspect.

That leads into the ‘what you put out the threefold Law of Return’, and I think this is also intertwined with the karmic question and a harm none. The threefold Law of Return it doesn’t to my mind, pertain to an equal or instant measurable return. On what you’ve put out, I believe that it comes back as karma, if you will, comes back in layers, possibly, and it affects different aspects of our life. And at various times, which is tied into karma, again, to my mind is nothing but unlearnt lessons, it’s not retribution. It’s not punishment. It is unlearnt lessons…and frankly, if you’ve done something like you’ve breached these ethics or you’ve You know, wished ill will on someone or caused the damage to someone, and you haven’t learned the lesson about that situation, then universe is going to find a different way to do it. Often, if you don’t learn the first time, maybe you need to get whacked three times, or several times in order to learn the lesson. And it’s presented to you in different stages, throughout your life, and to different degrees. And, because all of that is combined, I hope that didn’t ramble too much.

The moral aspect of it in terms of moral aspects, the healing that I referred to under ethical could also fall under moral. However, I’ll give you some other examples of moral issues – that have someone who is mentally unstable, or psychologically mentally it suffers from mental illness. The occult attracts many types of people and unfortunately, it can also be an attraction to those who may be mentally unstable. The difficulty there is that if they are brought into the occult, it can tip them over the edge and result in disastrous consequences. People getting hurt, they themselves getting hurt. And then worst case scenario, someone dies.

So one of the moral aspects that we’re constantly on the lookout for is that of mental illness, not only because that can affect the group, the working group, but also the individual him or herself. And so the moral aspect of treating or not those with mental illnesses.

I’ll use an example: there was one gentleman who had been sectioned for many years, had been on psychotic medications and was diagnosed, psychotic. And for he said, 50 years or something, and he’d gone round the covens, asking for initiation and wanting to pursue the occult and witchcraft. And we you he got really stroppy when we, you know, basically we said, No, I’m sorry, no. And he protested, because he said, he’d come off his medications and he was cured now, well, we’re not. But I’m not an expert in psychology, but someone who’s psychotic, to my understanding is not going to become on psychotic, and even with the treatment and whatnot, that would need to be ongoing and having someone in circle in a magic circle and performing magic and having to look out because that’s the responsibility of everyone in the circle as well, is to be looking out for each and every one of your Coven members in that circle, on the different As you’re in the different levels and on the astral planes, and to have to constantly be monitoring and focusing on this one individual is going to disrupt the entire purpose and can harm that individual even further. We just don’t understand what goes on in a mental illness such as diagnose psychosis.

PAA: How did Alex Sanders claim to have inherited his magical powers from his grandmother, who was allegedly a hereditary Witch?

This is well documented. And again, if you go to, there is the story, the description there..

A gentleman by the name of William Walworth, who’s a genealogist and occultist and is working with Maxine and myself writing a book – he has discovered that there’s well, he has a theory that is very plausible that is because Alex’s biological grandmother that he was referring to, had actually died before he was born, that he was either referring to an aunt or a great aunt, who had lived a long time and with whom he had been staying and who was allegedly hereditary, which he could have been referring to her or he could have been covering, reusing the grandmother story to cover for her or someone else. Interestingly, it’ll be an interesting read, and to be expanded upon when a book comes out. This is also documented in Maxine Sanders’ autobiography, fire child.

PAA: What are some of the sources and inspirations of Alexandrian witchcraft?

Frankly, that depends on who your teacher is, as with so many things. When one has a teacher, or a mentor or a guide, who is inspirational in any aspect of career, schooling, witchcraft, that just leads to more of an interest and development of one’s abilities and perceptions. And there’s also the saying that when the student is ready, the teacher will appear. Apart from that, for the seekers of obviously, Maxine Sanders, she’s alive and kicking and in possession of her marbles, she’s also got an autobiography out, there are some dated publications, Maxine, Witch queen, and there are the Alexander’s king of the witches and the ecstatic mother, which Maxine hates. But there are various publications and there are more that are coming out. 

We also hold soirees, well, we haven’t for a bit since COVID, lockdown etc… Those will be coming back again. We hold soirees, I know there are some covens in the US that hold soirees or I don’t like to say pub Moots. That’s more often used with other forms of witchcraft and pagan gathering of them to set gatherings but pagan meets, meetups and whatnot. But basically opportunities to be able to meet other Alexandrian witches and discuss, ask anything you want. That’s the key feature about a soiree and certainly Alex and Maxine ran them back in the 70s, and it’s an opportunity to, no holds barred, ask any question you want, and then discuss with other Alexandrian initiates. Hope that helps. 

PAA: How did Alex and Maxine Sanders meet and start their coven?

That’s a long story. And it’s actually Maxine’s to tell. It is told quite a bit in her autobiography ‘fire child’. It’s basically not straightforward. He, Alex met Maxine first when she was two, and then later and then history unfolded. But I would encourage anyone who’s interested in that to actually read her autobiography.

We work with magic. And we expect it to work. We don’t sit around thinking, maybe it will maybe it won’t. We’re not into flower pots and hope, where we focus on the magic and we enter the magic circle with full intention of the magic being performed to work.

Sharon Day

PAA: What are the main beliefs and values of Alexandrian witchcraft?

In addition to what I covered in the previous almost identical question. We work with magic. And we expect it to work. We don’t sit around thinking, maybe it will, maybe it won’t. We’re not into flower pots and hope, where we focus on the magic and we enter the magic circle with full intention of the magic being performed to work. We also value manners, kindness, and hospitality and the hospitality as I mentioned, soirees, also informal meetings, and the and kindness and where does this kindness express itself? I’ll be blunt, in terms of social media, which can in any sphere become really horrible, and debilitatingly, so, and with internet trolls, and so on, and so forth. And internet, witch trolls, and certainly in the Facebook group that Maxine and I run. That’s one of the main descriptions we do not allow for unkindness. That’s, we have very few rules, just be kind, and no swearing. So that’s just an example.

PAA: How do Alexandrian witches practice magic and worship the gods?

Well, we go into a place of sanctity, purified, and we enter the place between the world of gods and men. And with the intention, as I said in the previous answer, with the intention of the magic, working for whatever it is we’re working for.

PAA: How do Alexandrian witches celebrate the eight Sabbats and the thirteen esbats throughout the year?

Again, this is very close to the the question before, but basically, we keep it to ourselves. We keep it to ourselves, and we keep it sacred. And it’s done with much, much laughter.

PAA: What are some of the common rituals and spells that Alexandrian witches perform, such as drawing down the moon and the great, right? 

Well, Alex and Maxine were insistent on the use of ceremonial magic because it works. Alex also taught that witchcraft was of the moment – something as spontaneous and simple as throwing down the chicken bones, and divining the chicken bones, something that he was quite prone to do, apparently. 

PAA: What are the similarities and differences between the Book of Shadows used by the Alexandrian witches and the ones used by the Gardnarian, witches?

Well, apart from that, first off, the Alexandrian Book of Shadows, is derived from the Gardnarian Book of Shadows. And I’m referring to the first degree or the basic book of shadows that the Initiate copies after they’ve been initiated. And this is where Alex made some key changes. The one that I referred to earlier about the freedom to come and go as one’s conscience dictates is an example. There are others that may seem quite subtle, yet have a profound effect on the psyche, and hence why they were made.

The other thing too, that Alexandrian Book of Shadows is often criticized for the basic one as being short. Well, it’s intended to be short. It’s intended to be a skeleton that any group of witches can take and use to create their own Coven book. And the sort of the Basic Book of Shadows contains a skeleton, it’s regarded that way as just the skeleton, and the Coven can then elaborate and create fuller writes, create rituals that are needed, you know, would whatever work and instances come up that they deal with. All of those go into the expansion they put the flesh on the bones of the Basic Book of Shadows. So [the] Book of Shadows Basic Book is something that provides a framework for each individual Coven to evolve into its self.

PAA: How do Alexandrian witches view and relate to the divine forces such as the horned God and the triple goddess?

Well, both are central to our tradition, and both are celebrated at the festivals or Sabbats more emphasis on one than the other depending on the Sabbat or, frankly, something as simple as walking through a moonlit wood and experiencing those energies and forces. So we’re adaptable.

PAA: How can one find and join an Alexandrian coven?

Well, the soirees that I mentioned before. Also, there are Facebook groups and no doubt other platforms, I can’t even begin to remember all the different platforms that there are, that do have lists of covens. And referrals, again, finding Alexandrian with not just Alexandrian, which is because there are generally they’re more Gardnarian. So any Wiccans are going to hopefully be able to suggest different different Alexandrian covens in your area, or people that one can be put in touch with and go from there. So social media to a certain extent. Writing to certain messaging, certain initiates, if you find them. I mean, I receive messages frequently from people, and try to then point them in the right direction and refer them to different individuals depending on their location and circumstances. All of that said something to just be mindful of is we don’t, we don’t recruit we’re not supposed to recruit or proselytize. So we’re the hidden children with a hidden Children of The goddess and we’re supposed to be hidden. And our work is supposed to be secret. So there is a bit of a challenge to find what one may be looking for. That’s part of the journey. Again, back to the when the student is ready, the teacher will appear, also has an impact here.

PAA: How did you learn the rituals and techniques of Alexandrian Wicca did you receive formal training from Alex and Maxine Sanders or from other elders in the tradition, how long did it take me to complete the three degrees of initiation?

I learned the rituals and techniques of Alexandrian Wicca in a magic circle in the Coven that I was originally initiated into. And then after, that was a year, year and a day, I met Maxine and came under the tutelage of Maxine Sanders and continued to learn. By the time I took my second third degree, we give our second and third degrees together. I think it was just over three years.

PAA: What are some of the challenges and dangers that Alexandrian witches face such as persecution, discrimination and misinformation?

Challenges and dangers, I would say are no different than anyone else involved in the occult. vis-à-vis the public who are misinformed or have opinions. I don’t believe there is any special category of discrimination for Alexandrian witches. And so in terms of persecution, discrimination and information, I think Alexandrian, witches are like any Wiccan, or occultist, who may, for example, encounter some difficulties at work or possible challenges to their career or reputations or anything like that may be possible. And what I would say is that what Alex and Maxine and all [witches] not just them, other witches of the time endure during the 60s, at the end also were after and they the Satanic Panic was a physical or mundane level, quite extraordinary compared to what we enjoy today.

Also, if one’s focus…. and this is my personal experience, if one’s focused on what they do, and what I do. I don’t go out looking for trouble. I don’t go out proselytizing, as I just mentioned. We don’t proselytize. We don’t recruit. And I’m not that ostentatious about it. I don’t advertise or flaunt the fact that I’m a Witch, I don’t walk around with pentagram, pendants and things like that. And so I don’t invite trouble either. If one’s focused on their work and their attention, that provides a natural protection, I think, and again, based on my experience, yes I’ve had the odd, you know, comments and things like that, but nothing too extraordinary. And if you’re true to your work, there will be benefits derived from that.

PAA:What are some of the controversies or controversies and criticisms of Alexandrian witchcraft?

Well, many and varied. But first, let’s understand that the individual, the founder, Alex Sanders was highly controversial. And Maxine, was controversial and remains controversial. So, you know, there are a variety of issues. Same sex initiation, the whole transgender question. The no socializing rule, I’m just picking these out. The way that back in the day, the way that Alex courted or supposedly courted the press, Maxine would and does say that he didn’t call it the press, they came to him he was a magnetic character, and he just couldn’t help himself to say no, or turn anything down.

So he was controversial, outrageous. I mean, you know, the whole story about raising a corpse from the dead. That’s another one. We have a long history of being controversial. Nowadays, it is primarily because we are exclusive. We don’t take everyone. We are inclusive because that term has been bastardized. And we are exclusive. And we will look at the whole picture. Again, applying this to whether someone with mental difficulties should be admitted, this isn’t just an attempt at exercising control or personal views. Rather, it’s looking at the entire picture, the safety and well being not only of the individual, but also of the Coven, and that applies across the board and the tenants of male to female, female to male and I’m referring into sex at birth, has just exploded into a controversy that is unrecognizable to many. And so those and we’re not immune actually we buy being a religion based on polarity, sex at birth polarity. That naturally right now causes all sorts of controversy that probably blows every other controversy out of the water. So those are, to answer the question, those are some of the controversies. And you know, there’s a big fat one right there.

PAA: What are some of the benefits and challenges of working with ceremonial magic and Kabbalah as part of your mind witchcraft practice? How do you integrate these elements with the Wiccan theology and ethics?

Well, as I mentioned in a previous question, Alex and Maxine insisted on using ceremonial magic, because it works. And there’s also another aspect which is not mixing your drinks, it’s necessary to understand how in the development of one’s practices and Alex was very clear about it, and that has been handed down. It was very clear about what is the witchcraft? What is the ceremonial magic, Kabbalah, Angelic, and to not mix them, and to recognize when one is being used, and how it’s being used. And so there’s an incorporation, if there’s going to be an incorporation one to the other, it needs to be done with knowledge and understanding as to whether you’re experimenting or have any idea what you’re doing. And, or whether it’s advisable to even be doing that. So did Alex and Maxine use ceremonial magic For example? The answer is yes! But they knew what they were doing, when they were doing it, and how they were doing it, and how it was distinct from witchcraft practices.

Witches are scavengers. We really don’t care where it comes from, it’s nice to know, and each witch is depending upon their own views as to whether they need to know the history about it, and so on and so forth. We have no problem with cultural appropriation when it comes to taking stuff from anywhere and everywhere. On the basis of that, if it works, we’ll use it.

Sharon Day

PAA: How do you approach the concept of the old ways in your witchcraft? Do you follow a specific historical or cultural tradition? Or do you adapt and innovate? Based on your personal experience and intuition? How do you balance tradition and innovation in your craft?

Okay. 1, 2, 3, 4 questions there. First and foremost, witches are scavengers. We really don’t care where it comes from, it’s nice to know, and each witch is depending upon their own views as to whether they need to know the history about it, and so on and so forth. We have no problem with cultural appropriation when it comes to taking stuff from anywhere and everywhere. On the basis of that, if it works, we’ll use it, that is Alex’s teaching as well, if it works, use it. We don’t need a whole explanation and justification for doing something and incorporating it into our rituals, our work or our personal practices. So that’s one thing.

Again, the old ways, the old way, just because something’s old, doesn’t mean it’s good. It doesn’t mean it’s right. And everything does come to an end. And there are times when it must be recognized that a particular way or method or practice is outdated, and outdated in the sense that it is no longer serving a function or purpose, or it no longer works. That applies to traditions and religions as well. And so you know, we’ll… use it, enhance it, enhance something and adapt it, to maybe continue working with it.

If it’s just practice for the sake of it because it’s old, then it becomes a superstition. But it’s not. You know, what are you doing it for? Then you become a slave to doing it without thinking. It’s just like when you’re training in a training circle, and you go and do something, or make a ritual movement, do a ritual movement, and you don’t know why you’ve done the ritual movement and asked why? Oh, because that just relates when done. When an old way, falls into that category, it’s useless. Otherwise, enhance it, and work with it. And also contrarily. If, if it works, if it ain’t broken, don’t try to fix it. That’s the whole thing about superfluous ritual movements. Why are you adding all this in when it’s not necessary? And this basic works?

PAA: How do I practice witchcraft in my daily life?

Witchcraft is spontaneous, I find it spontaneous right then in there, something comes up. Even if it it’s a thought, or trying to find a gesture or trying to find a parking space, for example, or sensing when someone is going to ring or that comes down to whether one’s the different Claire’s that people may possess. I happen to be Claire cognizant, and that comes into play almost, almost daily, and is usually right. And I, whenever I go against it, I feel like you know, you know, it comes out and I realized quite quickly that I should have listened to myself. So spontaneous and daily as the answer.

PAA: How do I use witchcraft to cope with the challenges and opportunities of modern life?

There – the witches’ pillars “to know to will, to dare to keep silent”. And one of the things that I personally have found over the past several, many years, is that the toughest pillar is, and I find this with most witches, not just myself, is the pillar to keep silent, and to know when to keep silent. And when I do that, my fingers might be bleeding after I’m sitting on them to refrain from not being silent. I am virtually always rewarded. Because it also instills patience and discipline, in remaining calm and measured and not allowing emotions to take over.

So how do I apply witchcraft to cope with challenges and opportunities? The four pillars and in particular, with particular emphasis on my case, when to keep silent.

Thank you. I’d like to thank in particular James Robson of the Perseus arcane Academy for giving me this opportunity to share some of my insights and understanding about Alexandrian witchcraft and hopefully, seekers in particular, have gained some knowledge and understanding from this. Anyone wishing for any further information, there will be links in the description of the video. And thank you again!

PAA: Thank you for such a wonderful interview.

Further Information

Alexandrian Witchcraft
Publishing House

The Three Transformations – Free Course

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