Our vision of WICCA and Witchcraft

We define Wicca as an “initiatory and priestly pagan religion, which worships the Triple Goddess and Her Consort, the Horned God, following seasonal celebrations of the Moon and Sun, including the practice of natural magic and following the ethical guidance represented by believing in the Great Web, The Wiccan Rede and the Threefold Law”.

Wicca is the modern witchcraft, which has as its basic precepts to be a religion in which the largest value is life, respecting all beings and recognizing the body of the Goddess who we worship in our planet and in all that exists. Many magical or religious practices and forms are called “witchcraft” by the laity, so the term becomes a misconception.

Considering the words “bruxa” (feminine) and “bruxo” (masculine) as the Portuguese translation for the word “witch”, we use this nomenclature to designate ourselves, but more and more we see the convenience of using the expression “wiccan witchcraft”, to distinguish our practice from other forms of magical paths that do not follow our basic precepts.

We need to understand that many people distinguish witchcraft – that would be the old witchcraft – from Gerald Gardner`s Wicca presented in 1954. We believe that Wicca is a new presentation of the same ancient witchcraft, so Wicca and witchcraft in essence would be the same thing.

However, many supporters of the Craft, the so-called Cunning Men and Women, do not accept that wiccans are practitioners of the Craft of the Wise.

The confusion increases because many people and groups spend years calling themselves “wiccans” and then, for many reasons, end up using “witches” … Or vice-versa. It’s hard to understand the many branches.

However, when someone is called Wiccan we know that this person follows some well-known ethical parameters that are similar to ours.

Our tradition is Dianic and Wiccan, in other words there is more emphasis on the Celebration of the Goddess than of the God, although our worship is quite balanced, with the Horned God being invocated in all rituals. What we define as Dianic, however, is our belief that the Goddess is the Creator, the Primordial Deity, and the Horned God himself is a part of the Goddess.

Our groups can be mixed-gender or female exclusive. There are no male-only groups. We receive indistinctly both men and women for priestly training and both can reach the position of high priestess or priest and become Initiators. We believe that the Sacred Feminine and the Sacred Masculine express themselves fully in all genders and we do not literalize the polarity according to the Priestess/Priest gender, as some traditions do.

The foundations of our celebrations are the Ogham Calendar/Beth-Luis-Nion, with the so-called Ogham Moons and our celebration happens within the Circle of the Thirteen Stones, which liturgy is reserved for Initiates and that evokes our maternal lineage up to the Goddess Dannu, with emphasis on the rediscovery of our spiritual ancestry and blood.

Dannu is our Great Mother, the source and inspiration of our Tradition, and as such, we are devotees of all gods called “Thuatha dé Danann” and give great emphasis to the work with the Fairy People, or Sidhe. Our entire liturgy refers to Elfame and Dannu as the Primordial Source, though we celebrate the Goddess and the God in all pagan pantheons known by humanity. To know more, check the link about pancultural celebrations.

We celebrate the 8 sabbats honoring the Solar cycle, but within the Dianic view of it, as the Double Year.

We understand Wicca as the modern witchcraft and do not define our view of witchcraft by the Gardnerian parameters. Wicca has exceeded these limits for a long time and today the basis of the wiccan practice is Thealogy – the study of the Goddess and her cult.

We believe that the following requirements are essential in the definition of a Wiccan practice, which are also called Wiccan Dogmas (in the sense of basic and mandatory requirements):

  • The cult of Triple Goddess and her consort;
  • The personal priesthood, without intermediaries;
  • The belief in the Eternal Return;
  • The celebrations of the cycles of nature;
  • The Great Web.

Our training lasts an average of 2.5 to 3 years before the initiation, with emphasis on self-knowledge and personal development as a form of experimenting the depth of the gods’ understanding. In addition, our tradition is heavily DEVOTIONAL, encouraging the worship to the Deity in its multiple forms, day by day.

We consider spells as an integral and indivisible part of the life of a witch, so we have no prejudice against the use of magic, even though we have strong awareness on the responsibility that this entails. We don’t make “castrated” witches in their eagerness to do spells, on the contrary, we encourage their practice knowing well that each one learns from his/her mistakes and sets his/her personal ethics with their help. However we also know that “sometimes magic works, sometimes it doesn’t” and therefore it cannot be our main way to face life’s problems (although it is very handy).

We keep our practices along the lines of the Mystery Traditions, believing that to each person the gods reserve personal and non-transferable experiences, though we also emphasize group practices.

Today we see TDB’s method as a form of Luciferian Witchcraft, a form of pagan Gnosis in which divinity is reached through the self-awareness path.

We believe that each person constructs his/her own path with the Goddess, even belonging to a Tradition, so entering TDB doesn’t mean abandoning your solitary practices, on the contrary, they need to increase if you want to belong to one of our groups.

We encourage all of our members’s engagement in the practice of environmental protection activities, sustainable practices, gender issues and inter-religious dialogue. We believe in priesthood responsibility in society, as a way of changing and healing the Earth.

We have special appreciation for the Paganism of the “Terra Brasilis”, the Brazilian land, honoring the native indigenous Gods and Goddesses and the ancestral spirits of this land.

Public Work

The TDB actively participates in the following organs and entities:

Abrawicca – The Brazilian Association of Art and Philosophy of the Wicca Religion –

IBWB – Wicca and Witchcraft Church of Brazil –

URI – United Religions Initiative –

WE ALSO SUPPORT ALL the ACTIVITIES of the Gaia Paganus Project and the Social pagan Meeting –