Tag: wiccan

When Walking The Path, Wear Shoes

When Walking The Path, Wear Shoes

Author: Charmed Boy

I have often asked myself, “Are there others like me?” I am what I like to call a “non- magical” Pagan. I don’t do spell work or ritual. I am just a humble servant of the Goddess. I have tried to cast spells and perform rituals but it never seems to work. I have come to the realization that there are many different types of Pagans out there. There are those of use who cast circles and spells and perform rituals. There are also those like myself who are contented to just be of service.

I began my journey in my sophomore year of high school. I had always known there was something or someone watching over me, I just hadn’t figured what that was yet. I began studying various religions such as Buddhism and Quabalah, which I am still interested in after all these years.

One day I was at the library with my father when I came across the New Age section. I looked at some of the titles and when I found a book on Wicca, I picked it up and started reading.

A friend from high school was also into Wicca. We started wearing black clothing and pentacles. My high school had its various groups. The jocks, the preps, the goths. We were the Witches. Or so we thought. We would meet at a friend’s house and try and cast spells. There is a line from one of my favorite “witchy” movies Practical Magic that applies here: “You can’t practice Witchcraft while looking down your nose at it.” That is, in a sense, what we were doing. We were teenagers. We didn’t know any better.

Later, I discovered Gaia. I was reading a book about various Greek Gods and Goddesses and when I came to the part about Gaia something inside me clicked. For those who don’t know (and I am sure there aren’t very many) , Gaia is the Greek Goddess of Earth. She is the creator of everything that exists in nature. The birds and the winds and the oceans. That is why she is called “Mother Earth”. I felt like I had found what I had been looking for.

I had been hearing a gentle voice in my head comforting me when things went wrong. No, I wasn’t turning into Norman Bates! I had no desire to run a motel or dress in woman’s clothes and chase anyone around with sharp butcher knives. I knew this loving, caring voice could be none other than the Goddess speaking to me.

After High School, I moved from Illinois to Arkansas with my parents. I was bummed because I didn’t know what to expect. I didn’t know if there were any Pagans and Wiccans. I was entering part of the “Bible Belt”. To my amazement, I came across WitchVox.com. I noticed that an event called Pagan Pride Day was going on in Little Rock. I asked my dad if we could go. My father has been supportive of my choice of religion since I first talked with him about it.

On the day we went, I popped a Loreena McKennitt cd in the car’s cd player to get us in the mood. I had never been to an event like PPD and I didn’t know what to expect. The event was being held at a place called Burns Park. We didn’t know where to go, so we stopped at the visitors’ center to ask. The man behind the desk looked up at me when I asked him where the event was and said, “Are you one of them Witch people?” I laughed and said I was. He was smiling when he asked me so I knew he meant no harm.

We followed the directions until we came to a group of tents. We parked and walked across to the entrance. At this point, I was buzzing with excitement. There was the scent of patchouli in the air. We paid the entrance fee and looked around us. There were tents arranged in a circle. We walked around and looked at all the things people were selling. One woman was doing henna tattoos. My dad bought me my first pentacle. We came to a tent where two women were selling homemade perfume and body spray. This was where the patchouli scent was coming from.

I picked up a bottle and smelled it. It smelled like mint and patchouli. One of the women saw me holding the bottle and struck up a conversation with me. Little did I know she would become one of my best friends. She told me her name was Fran and she was the High Priestess of a coven. She held rituals and celebrated the holidays from the circle she had built in the back yard of her trailer. She invited me to attend the next holiday, which was Samhain. We e-mailed each other and on Samhain I went to her house with another friend. When I got there and saw the Circle she had built I was blown away. It was beautiful. The moment I took off my shoes and stepped inside the circle I felt its power and was at peace.

My friend was not Pagan and opted to observe. I had a lot of fun that night. I tasted mead for the first time. It is very good but very strong. Fran and I kept in touch through e-mail and by phone. I was able to attend the next PPD. When I got there Fran was talking with a friend of hers. She ran a tent with friends. When I went up to her to say hello, she didn’t recognize me at first. When I told her who I was she hugged me. We spent most of the day together. She made my father feel welcome. There was entertainment and belly dancing. After it was over and everyone began packing, I was walking to the car with my father when Fran called to me. She gave me a homemade besom her friend had made. A besom is a broom used to clear any negative energy from a room. I will never forget the gift she gave me as long as I live.

The last time I saw Fran was at the last PPD I went to. She was hosting a seminar on Egyptian Gods and Goddesses and history. After that, Fran and I lost touch. One day I decided to e-mail her just to see how she was. We hadn’t spoken for a while, but not because of any hostility between us; we were just busy. I received an e-mail from her husband informing me Fran had passed away. I was heartbroken.

I miss Fran a lot. There isn’t a day that goes by that I don’t think about her. She was a wonderful, courageous woman who loved to laugh and enjoyed the occasional dirty joke. I thank the Goddess every day for the privilege of having known her. One thing I took away from attending the rituals at Fran’s was the realization that spells casting and ritual isn’t for me. I am content with just serving the Goddess to the best of my abilities.

What do I hope you take from this article? Be content in your own skin. So you don’t cast spells. So you don’t do ritual. You are serving the God and or Goddess by praying and making offerings. They are spiritual Parents and They love us whether we choose to perform an elaborate ritual… or just to say a prayer and make an offering.

Also, cherish the time you have with your friends. You never know when they might not be there anymore.

“Cast your eyes to the ocean. Cast your soul to the sea. When the dark night seems endless, please remember me.” — Loreena McKennitt

Traditional Wicca

 

Often Traditional Wiccans are asked to describe our religion and beliefs for interested people, who may or may not have confused us with other Pagan religions, with inversions of Christian/Islamic religions like Satanism, or with purely magical traditions with no religious base. There is a lot of flexibility in the ways that we describe ourselves, and one characteristic of Wicca is a large degree of personal liberty to practice as we please. Still, there is an outline that can be described in general terms. Many traditions will depart from one particular or another, but groups departing from all or most of these features are probably non-Wiccan Traditions attempting to stretch or distort the Wiccan name to cover what they want to do.Mysteries and Initiation

Wicca is an Initiatory religion descended from the Ancient Mystery Religions. A mystery religion is not like Catholicism where a Priest is the contact point between the worshiper and the Deity, nor like Protestantism where a sacred Book provides the contact and guidelines for being with the divine. Rather a Mystery Religion is a religion of personal experience and responsibility, in which each worshiper is encouraged, taught and expected to develop an ongoing and positive direct relationship with the Gods. The religion is called a “Mystery” because such experiences are very hard to communicate in words, and are usually distorted in the telling. You have to have been there in person to appreciate what is meant. Near and far-Eastern religions like Buddhism, Hinduism, Taoism and Shinto are probably Mystery traditions, but Wicca is very western in cultural flavor and quite different than eastern religions in many ways.

A Blend of Pagan Roots

Most Wiccan Traditions, K.A.M. included, have particular roots in the British Mystery Traditions. This includes traditions of the Picts who lived before the rise of Celtic consciousness, the early Celts, and some selected aspects of Celtic Druidism. American Wicca is directly descended from British Wicca, brought in the late 1950’s by English and American Initiates of Gardnerian, Alexandrian and Celtic Wicca. These traditions are a little like the denominations in Christianity, but hopefully far more harmonious.

While British Traditions are very strong in Wicca, or the Craft as it is sometimes called, other Western Mystery traditions feature prominently, including the ancient Greek Mysteries of Eleusis, Italian Mysteries of Rome, Etruria and the general countryside, Mysteries of Egypt and Persia before Islam, and various Babylonian, Assyrian and other mid-eastern Mysteries that flourished before the political rise of the advocates of “one god”.

What’s In a Name

Wicca, Witchecraft, and “The Craft” are used interchangeably at times by many kinds of people. It is fair to say that all Wiccans are Witches, and many of us believe we are the only people entitled to the name. It is important to know that many people call themselves witches who are not in the least Wiccan, and that Masons also refer to themselves as “Craft”, with good historical precedent. Carefully question people on the particular things they do and believe as part of their religion rather than relying on labels. Any real Wiccan would welcome such honest inquiry.

Traditions and Flavor

There are specific Wiccan beliefs and traditions, including worship of an equal and mated Goddess and God who take many forms and have many Names. Groups who worship only a Goddess or only a God are not traditional Wicca however they may protest, although they may be perfectly good Pagans of another sort. The Wiccan Goddess and God are linked to nature, ordinary love and children – Wicca is very life affirming in flavor.

Because we have and love our own Gods, Wiccans have nothing to do with other people’s deities or devils, like the Christian God or Satan, the Muslim Allah or the Jewish Jehovah (reputedly not his real name). Christians often deny this fact because they think that their particular god is the only God, and everybody else in the whole world must be worshipping their devil. How arrogant. They’re wrong on both counts.

Traditional Wicca is a religion of personal responsibility and growth. Initiates take on a particular obligation to personal development throughout their lives, and work hard to achieve what we call our “True Will”, which is the best possibility that we can conceive for ourselves. Finding your Will isn’t easy, and requires a lot of honesty, courage and hard work. It is also very rewarding.

Wicca is generally a cheerful religion, and has many holidays and festivals. In fact, most of the more pleasant holidays now on our calendar are descended from the roots Wicca draws on, including Christmas, May Day, Easter and Summer Vacation. Wicca is definitely not always serious. Dancing, feasting and general merriment are a central part of the celebrations.

Wiccan Ethics

Wiccans have ethics which are different in nature than most “one-god” religions, which hand out a list of “do’s and don’ts”. We have a single extremely powerful ethical principal which Initiates are responsible for applying in specific situations according to their best judgment. That principle:

“An (if) it harm none, do as ye Will”

Based on the earlier mention of “True Will”, you will understand that the Rede is far more complex than it sounds, and is quite different than saying “Do whatever you want as long as nobody is hurt”. Finding out your Will is difficult sometimes, and figuring out what is harmful, rather than just painful or unpleasant is not much easier.

One Religion at a Time

People often ask “Can I become a Wiccan and still remain a Christian, Muslim, practicing Jew, etc. The answer is no. The “one god” religions reject other paths besides their own, including each other’s. “One-god” religions also do not exalt the Female as does Wicca, and mixing two such different traditions would water them both down. Besides, you’d have to ask how serious a person who practiced two religions was about either one. Being Jewish is an exception, since it is a race and culture as well as a religion. There are many Wiccan Jews, but they practice Wicca, not Judaism.

Magick and Science

People interested in Wicca are usually curious about the magick that Wiccans can do. While magick (spelled with a “k” to distinguish from stage conjuring) is not a religion in itself, it is related to our religious beliefs. Wiccans believe that people have many more abilities than are generally realized, and that it is a good idea to develop them. Our magick is a way of using natural forces to change consciousness and material conditions as an expression of our “True Wills”. Part of becoming a Wiccan is training in our methods of psychic and magickal development.

Because we believe that everything a person does returns to them magnified, a Wiccan will not work a magick for harm, since they would pay too high a price. But a helpful magick is good for both the giver and receiver! Wicca is entirely compatible with the scientific method, and we believe all the Gods and forces we work with to be quite natural, not supernatural at all. We do not, however, hold with the kind of scientific dogma or pseudoreligion that sees everything as dead matter and neglects its own method trumpeting “facts” without honest examination of evidence

Priestesses at Large?

Long ago the spiritual (and sometimes physical) ancestors of Wiccans were Priestesses and Priests to the Pagan culture as well as devotees of their Mystery. Now that a Pagan culture is rising again, some ask if today’s Wiccans could resume that role. This seems unlikely.

Today’s Pagan culture is very diverse and more interested in exploring and creating new forms than in building on existing traditions. A public role would either dilute our traditions or force them on an unwilling audience. The neo-Pagan community generally prefers “media figures” and rapid membership and growth. This is not compatible with our slow methods of training and Initiation, the insistence that livelihood come from work outside the Craft, or our needs for privacy. Our religion is not accepted in the American workplace or political system, and may never be. The most powerful Priestesses are often unknown to all but their Coveners. While all Wiccans are Pagans, all Pagans are not Wiccan, and it is best that it remain so.

Wiccan Fundamentalism

Wiccan Fundamentalism

by Ben Gruagach
http://www.WitchGrotto.com
This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.

Religious fundamentalism is characterized by literal belief in specific spiritual claims, often about a particular religion’s history, regardless of any available evidence. A particular dogma is promoted as the One True and Only Way and anything that deviates is considered heretical.

The Roman Catholic church has an office within its organization called the Sacred Congregation for the Propagation of the Faith. In previous times this office had another name: the Holy Office of the Inquisition. Despite the name change the office’s role has remained the same. It is responsible for keeping doctrinal discipline and confronting and eliminating deviations in doctrinal thought. It’s all about maintaining the authority of the Vatican and the Pope and ensuring that all Roman Catholics are following the same religion and respecting the established hierarchy.

Wicca is a religion based on autonomy. It draws its basis from Pagan religions of the past but primarily from lore about witches and witchcraft. Most today consider Wicca to trace back directly or indirectly to a single man, Gerald Gardner, who promoted the religion starting in the 1940s or early 1950s in Britain. Gardner described Wicca as based on covens with each coven being autonomous. If there was dissent within a coven the rules as Gardner presented them allowed for the dissenting parties to separate and form new covens. This way of dealing with conflict resulted in encouraging diversity within Wicca and reinforced the idea that there was no central authority which would dictate that one coven was wrong and another right on matters of philosophy or practice.

Gardner also insisted that there were other Wiccans out there that he did not know about who had been practicing before he was initiated. He did this partially to promote the debatable claim that he was merely passing on an intact ancient religion. One consequence of this is that it left the door open for others to come forward and claim they were witches or Wiccans too from a common mythical ancestry and Gardner could not really insist they were wrong. Even if these other Wiccans practiced things differently, Gardner’s “old laws” clearly made it acceptable for variety in the way covens and practitioners did things. He might not have intended to do so but Gardner’s decisions regarding how to handle things in his own group had set the stage for Wicca to become much more than just his own teachings in his own groups.

The result of all this was that Gardner essentially gave away the right to exclusive ownership over the label Wicca for his groups and those directly descended from them. He might not have anticipated this possibility but in any case it is what happened. Many groups, sometimes with conflicting philosophies and ways of doing things, have come forward under the banner of Wicca. New groups have been created and old ones have splintered into other quite distinct groups. Autonomy was there so of course it was exercised!

Not everyone has been happy about this. Some of Gardner’s direct spiritual descendants have argued that only they and a few select groups that they approve of should have the right to call themselves Wiccan. However the autonomous structure had already been set up and no one group has the authority to dictate to the rest of the community. Wicca did not have a central authority structure in the past and it does not have one now. It is highly unlikely at this point that a central authority could be established which the majority of Wiccans would respect.

There have been attempts to seize power and establish a central Wiccan authority but these have all failed. One example is when Alex Sanders proclaimed himself the King of the Witches but it was quickly pointed out, particularly by Gardnerian Wiccans, that he did not have any authority outside of Alexandrian Wiccan covens. Another example is when in 1974 at the Witchmeet gathering in Minnesota, Lady Sheba (a.k.a. Jessie Wicker Bell) declared herself the leader of American witches and demanded that everyone hand over their Books of Shadows to her so that she could combine their contents and then establish a single authoritative Book of Shadows which all American witches would be expected to follow. She was laughed at and needless to say was not successful in establishing the central authority she sought.

It was at that same 1974 Witchmeet where we had probably the closest thing to a central Wiccan authority created in the declaration of the Principles of Wiccan Belief. This set of thirteen principles attempted to outline in a very general way the basic foundation of Wiccan philosophy. The concept of autonomy of both groups and individuals is clear in the document. It also specified that lineage or membership in specific groups was not a requirement in order to be Wiccan. Many Wiccans, both as groups and individually, consider the Principles to be the foundation of their spiritual path. However, true to the autonomy inherent in Wicca, there are some Wiccans who do not consider the Principles to be part of their individual or group philosophy.

Some are not satisfied with how things are in the Wiccan community and actively work to establish a central authority with their own particular outlook of course identified as the One True and Only Way. They are not satisfied with the fact that the autonomy they personally enjoy in Wicca also means that other Wiccans are free to follow their own different paths. These are the Wiccan fundamentalists who see variety as heresy. As far as they are concerned, if you’re not practicing things the way they personally do, and don’t believe things exactly the way they personally do, then you must be wrong and should either correct your ways or else stop calling yourself a Wiccan.

Perhaps these attitudes are carried over from previous religious education where the idea of One True Way was key, such as in many varieties of monotheism, particularly the evangelical and literalist varieties. Often the Wiccan manifestation of the One True Way idea comes through as a literal and absolute belief in the truth of a particular teacher’s work. Most often the teacher elevated to the status of never-to-be-questioned guru is Gerald Gardner since he was the one who began the Wiccan movement in the middle of the twentieth century. In the mind of many Wiccan fundamentalists, if Gardner taught it then it must be absolutely true!

Unfortunately for the literalists Gardner has turned out to be a mere human being just like the rest of us. Some things he got right and some things he got wrong. The history of Wicca that Gardner presented, especially the part that explains what came before Gardner was initiated, has proven to be largely speculation with very little evidence to support many of its major claims. Historians aren’t completely ignorant of what happened prior to the 1950s in England. We have enough evidence to know that Gardner’s historical claims were not completely accurate nor were they completely supported by the evidence.

A religion’s value does not depend on the literal truth of its historical claims. Many millions of people find Christianity to be meaningful despite the fact its history is not absolutely settled. Buddhists seem to still find their religion to be valuable despite the questions regarding the provable history of the religion’s founders. Wicca too is a precious treasure for those who practice it even if they don’t believe one hundred percent of the historical claims made by Gardner.

Some religions do consider blind obedience to authority to be a virtue the faithful are expected to cultivate in themselves. Wicca though cherishes autonomy and this is in direct conflict with blind obedience. Wiccans who value blind obedience are welcome to make that a part of their religious practice but they are out of line in expecting others to abide by their dictates. Wicca does not have an Office of the Holy Inquisition and many Wiccans will actively fight against the establishment of such. And that is to be expected.

Wiccans who play the fundamentalist mind-game of proclaiming that those who do not agree with them are not “true Wiccans” deserve the same reaction that Lady Sheba got back in 1974 when she declared herself Witch Queen of America – they should be laughed at and then ignored. Wicca is not a One True Way religion and never has been. Those who would make it over into one are in for a long hard struggle that they will likely never win. Is it really worth it for them? After all, if they wanted a One True Way religion there are plenty of those out there for them to join. Wicca is for those of us who are free-thinkers, rebels, nature-worshippers, who laugh and love and dance in the name of our Gods and Goddesses in spite of what the stiff-shirt self-declared authorities around us tell us is right and proper. Others can try to co-opt our religion and turn it into yet another fossilized dogma of right and wrong to be blindly followed on pain of excommunication or threats of torment in other lives. The witch’s cat is already out of the bag and has been for some time now, and we’re all enjoying the nighttime revels and the daytime ignoring of arbitrary conventions too much to just follow what someone else tells us is the One True Way.

References

Bonewits, Isaac. “Witchcraft: A Concise Guide.” (Earth Religions Press, 2001.)

Heselton, Philip. “Gerald Gardner and the Cauldron of Inspiration.” (Capall Bann Publishing, 2003.)

Hutton, Ronald. “The Triumph of the Moon.” (Oxford University Press, 1999.)

Lamond, Frederic. “Fifty Years of Wicca.” (Green Magic, 2004.)

Valiente, Doreen. “The Rebirth of Witchcraft.” (Phoenix Publishing, 1989.)

Morality Of Wicca

Morality Of Wicca

Wiccan morality is ruled according to the Wiccan Rede, which (in part) states “An it harm none, do what thou wilt.” (“An” is an archaic word meaning “if”.) Others follow the slightly adapted Rede of “An it harm none, do what ye will; if harm it does, do what ye must.” Either way, the Rede is central to the understanding that personal responsibility, rather than a religious authority, is where moral structure resides.One of the major differences between Wiccans and other types of witchcraft is the Rede.

Many “traditional” witches or witches that follow other paths do not believe in the Rede. This is a major topic of controversy within the Wiccan and Pagan communities.Many Wiccans also promote the Law of Threefold Return, or the idea that anything that one does may be returned to them threefold. In other words, good deeds are magnified back to the doer, but so are ill deeds.

Gerina Dunwich, an American author whose books (particularly Wicca Craft) were instrumental in the increase in popularity of Wicca in the late 1980s and 1990s, disagrees with the Wiccan concept of threefold return on the grounds that it is inconsistent with the Laws of Physics.

Pointing out that the origin of the Law of Threefold Return is traceable to Raymond Buckland in the 20th century, Dunwich is of the opinion that “There is little backing to support it as anything other than a psychological law.” Her own personal belief, which differs from the usual interpretation of the Threefold Law, is that whatever we do on a physical, mental, or spiritual level will sooner or later affect us, in either a positive or negative way, on all three levels of being.

A few Wiccans also follow, or at least consider, a set of 161 laws often referred to as Lady Sheba’s Laws. Some find these rules to be outdated and counterproductive.Most Wiccans also seek to cultivate the Eight Wiccan Virtues. These may have been derived from earlier Virtue ethics, but were first formulated by Doreen Valiente in the Charge of the Goddess. They are Mirth, Reverence, Honour, Humility, Strength, Beauty, Power, and Compassion. They are in paired opposites which are perceived as balancing each other.

Many Wiccans also believe that no magic (or magick) can be performed on any other person without that person’s direct permission (excepting pets and young children who can be protected by parents and owners). Sometimes when permission is expected but not yet attained magical energy will be placed on the astral plane for the receiver to gather if and when he/she is ready.

The Wiccan ReDe

Bide the Wiccan laws ye must
In Perfect Love and Perfect Trust
Live and let live
Freely take and freely give
Cast the circle thrice about
To keep all evil spirits out
To bind the spell every time
Let the spell be spake in rhyme
Soft of eye and light of touch
Speak little, listen much
Deosil go by the waxing moon
Sing and dance the Wiccan rune
Widdershins go when the moon doth wane
And the werewolf howls by the dread wolfsbane
When the Lady’s moon is new
Kiss thy hand to her times two
When the moon rides at her peak
Then your heart’s desire seek
Heed the northwind’s mighty gale
Lock the door and drop the sail
When the wind comes from the south
Love will kiss thee on the mouth
When the wind blows from the east
Expect the new and set the feast
When the west wind blows o’er thee
Departed spirits restless be
Nine woods in the cauldron go
Burn them fast and burn them slow
Elder be ye Lady’s tree
Burn it not or cursed ye’ll be
When the wheel begins to turn
Let the Beltaine fires burn
When the wheel has turned to Yule
Light the log and let Pan rule
Heed ye flower, bush and tree
By the Lady, Blessed be
Where the rippling waters go
Cast a stone and truth ye’ll know The Rede of the Wicca
When ye have a need
Hearken not to others’ greed
With the fool no season spend
Nor be counted as his friend
Merry meet and merry part
Bright the cheeks and warm the heart
Mind the Threefold Law ye should
Three times bad and three times good
When misfortune is enow
Wear the blue star on thy brow
True in love ever be
Unless thy lover’s false to thee
Eight words the Wiccan Rede fulfill
An’ it harm none, do what ye will

Wiccan Fundamentalism

Wiccan Fundamentalism

by Ben Gruagach

This article may be reproduced for non-commercial purposes, providing that this original copyright notice stays in place at all times.

Religious fundamentalism is characterized by literal belief in specific spiritual claims, often about a particular religion’s history, regardless of any available evidence. A particular dogma is promoted as the One True and Only Way and anything that deviates is considered heretical.

The Roman Catholic church has an office within its organization called the Sacred Congregation for the Propagation of the Faith. In previous times this office had another name: the Holy Office of the Inquisition. Despite the name change the office’s role has remained the same. It is responsible for keeping doctrinal discipline and confronting and eliminating deviations in doctrinal thought. It’s all about maintaining the authority of the Vatican and the Pope and ensuring that all Roman Catholics are following the same religion and respecting the established hierarchy.

Wicca is a religion based on autonomy. It draws its basis from Pagan religions of the past but primarily from lore about witches and witchcraft. Most today consider Wicca to trace back directly or indirectly to a single man, Gerald Gardner, who promoted the religion starting in the 1940s or early 1950s in Britain. Gardner described Wicca as based on covens with each coven being autonomous. If there was dissent within a coven the rules as Gardner presented them allowed for the dissenting parties to separate and form new covens. This way of dealing with conflict resulted in encouraging diversity within Wicca and reinforced the idea that there was no central authority which would dictate that one coven was wrong and another right on matters of philosophy or practice.

Gardner also insisted that there were other Wiccans out there that he did not know about who had been practicing before he was initiated. He did this partially to promote the debatable claim that he was merely passing on an intact ancient religion. One consequence of this is that it left the door open for others to come forward and claim they were witches or Wiccans too from a common mythical ancestry and Gardner could not really insist they were wrong. Even if these other Wiccans practiced things differently, Gardner’s “old laws” clearly made it acceptable for variety in the way covens and practitioners did things. He might not have intended to do so but Gardner’s decisions regarding how to handle things in his own group had set the stage for Wicca to become much more than just his own teachings in his own groups.

The result of all this was that Gardner essentially gave away the right to exclusive ownership over the label Wicca for his groups and those directly descended from them. He might not have anticipated this possibility but in any case it is what happened. Many groups, sometimes with conflicting philosophies and ways of doing things, have come forward under the banner of Wicca. New groups have been created and old ones have splintered into other quite distinct groups. Autonomy was there so of course it was exercised!

Not everyone has been happy about this. Some of Gardner’s direct spiritual descendants have argued that only they and a few select groups that they approve of should have the right to call themselves Wiccan. However the autonomous structure had already been set up and no one group has the authority to dictate to the rest of the community. Wicca did not have a central authority structure in the past and it does not have one now. It is highly unlikely at this point that a central authority could be established which the majority of Wiccans would respect.

There have been attempts to seize power and establish a central Wiccan authority but these have all failed. One example is when Alex Sanders proclaimed himself the King of the Witches but it was quickly pointed out, particularly by Gardnerian Wiccans, that he did not have any authority outside of Alexandrian Wiccan covens. Another example is when in 1974 at the Witchmeet gathering in Minnesota, Lady Sheba (a.k.a. Jessie Wicker Bell) declared herself the leader of American witches and demanded that everyone hand over their Books of Shadows to her so that she could combine their contents and then establish a single authoritative Book of Shadows which all American witches would be expected to follow. She was laughed at and needless to say was not successful in establishing the central authority she sought.

It was at that same 1974 Witchmeet where we had probably the closest thing to a central Wiccan authority created in the declaration of the Principles of Wiccan Belief. This set of thirteen principles attempted to outline in a very general way the basic foundation of Wiccan philosophy. The concept of autonomy of both groups and individuals is clear in the document. It also specified that lineage or membership in specific groups was not a requirement in order to be Wiccan. Many Wiccans, both as groups and individually, consider the Principles to be the foundation of their spiritual path. However, true to the autonomy inherent in Wicca, there are some Wiccans who do not consider the Principles to be part of their individual or group philosophy.

Some are not satisfied with how things are in the Wiccan community and actively work to establish a central authority with their own particular outlook of course identified as the One True and Only Way. They are not satisfied with the fact that the autonomy they personally enjoy in Wicca also means that other Wiccans are free to follow their own different paths. These are the Wiccan fundamentalists who see variety as heresy. As far as they are concerned, if you’re not practicing things the way they personally do, and don’t believe things exactly the way they personally do, then you must be wrong and should either correct your ways or else stop calling yourself a Wiccan.

Perhaps these attitudes are carried over from previous religious education where the idea of One True Way was key, such as in many varieties of monotheism, particularly the evangelical and literalist varieties. Often the Wiccan manifestation of the One True Way idea comes through as a literal and absolute belief in the truth of a particular teacher’s work. Most often the teacher elevated to the status of never-to-be-questioned guru is Gerald Gardner since he was the one who began the Wiccan movement in the middle of the twentieth century. In the mind of many Wiccan fundamentalists, if Gardner taught it then it must be absolutely true!

Unfortunately for the literalists Gardner has turned out to be a mere human being just like the rest of us. Some things he got right and some things he got wrong. The history of Wicca that Gardner presented, especially the part that explains what came before Gardner was initiated, has proven to be largely speculation with very little evidence to support many of its major claims. Historians aren’t completely ignorant of what happened prior to the 1950s in England. We have enough evidence to know that Gardner’s historical claims were not completely accurate nor were they completely supported by the evidence.

A religion’s value does not depend on the literal truth of its historical claims. Many millions of people find Christianity to be meaningful despite the fact its history is not absolutely settled. Buddhists seem to still find their religion to be valuable despite the questions regarding the provable history of the religion’s founders. Wicca too is a precious treasure for those who practice it even if they don’t believe one hundred percent of the historical claims made by Gardner.

Some religions do consider blind obedience to authority to be a virtue the faithful are expected to cultivate in themselves. Wicca though cherishes autonomy and this is in direct conflict with blind obedience. Wiccans who value blind obedience are welcome to make that a part of their religious practice but they are out of line in expecting others to abide by their dictates. Wicca does not have an Office of the Holy Inquisition and many Wiccans will actively fight against the establishment of such. And that is to be expected.

Wiccans who play the fundamentalist mind-game of proclaiming that those who do not agree with them are not “true Wiccans” deserve the same reaction that Lady Sheba got back in 1974 when she declared herself Witch Queen of America – they should be laughed at and then ignored. Wicca is not a One True Way religion and never has been. Those who would make it over into one are in for a long hard struggle that they will likely never win. Is it really worth it for them? After all, if they wanted a One True Way religion there are plenty of those out there for them to join. Wicca is for those of us who are free-thinkers, rebels, nature-worshippers, who laugh and love and dance in the name of our Gods and Goddesses in spite of what the stiff-shirt self-declared authorities around us tell us is right and proper. Others can try to co-opt our religion and turn it into yet another fossilized dogma of right and wrong to be blindly followed on pain of excommunication or threats of torment in other lives. The witch’s cat is already out of the bag and has been for some time now, and we’re all enjoying the nighttime revels and the daytime ignoring of arbitrary conventions too much to just follow what someone else tells us is the One True Way.

References

Bonewits, Isaac. “Witchcraft: A Concise Guide.” (Earth Religions Press, 2001.)

Heselton, Philip. “Gerald Gardner and the Cauldron of Inspiration.” (Capall Bann Publishing, 2003.)

Hutton, Ronald. “The Triumph of the Moon.” (Oxford University Press, 1999.)

Lamond, Frederic. “Fifty Years of Wicca.” (Green Magic, 2004.)

Valiente, Doreen. “The Rebirth of Witchcraft.” (Phoenix Publishing, 1989.)

I’m Right, You’re Wrong: The Fight to be Different

I’m Right, You’re Wrong: The Fight to be Different

Author: Sarrestia

I was thinking about writing all the examples and instances up front, and then lay out the bottom-line, but then I decided, what the heck:

Ladies and Gentlemen, there is not a damn thing you can do to be anything like the person next to you. No matter what you do, no matter how you live, no matter what you think, you will always, from before birth to after death, be different. This is not an opinion, this is not an ‘in-a-perfect-world’ statement, and this is fact, genetically to psychologically to metaphysically.

Every single person is built on two things: their genetics and their environment, not one or the other, but simultaneously.

Your genes are the product of half of two people’s genetics: your mother and father. Though you have their genes, you do not have all of them; you have a combination of genetics that they can never have. You are different! Even if you suddenly start looking ‘like’ your parents, or acting ‘like’ your parents, you are still not your parents. It is a genetic, biological impossibility.

Your experiences are the product of your environment, your genetics, and most especially, the thoughts and emotions you keep within your mind of those experiences. From the moment of birth, you begin to the act of experiencing the world around you, and within you. You are different!

Even identical twins, with the same exact genetic combinations, due to their experiences, will never, can never, be the same; they will be different. Though many studies of identical twins have shown that separated twins will display similar likes and dislikes, similar activities in their lives, but they are vastly different because of the families and environment they were raised. In addition, identical twins that were not separated, but were raised together have shown, repeatedly, that despite the same environment, they develop different personalities.

So, the very core of every single human being — in the genetics and experiences and behavior — will never be the same as another; we will always be different.

If this is so, then why do people demand that they be different? Why do children develop the intense, rebellious nature to become different from their parents, when they are and always have been? Why do people fight and kill to be different?

As to the title: I’m Right, You’re Wrong, it is this very thing of proving to another that they are different, in their personalities, their ideologies, etc that causes so many issues when it isn’t even about who is right or wrong. The point of any of this is that we are both right and we are both wrong. We are right in ourselves, to ourselves, but we are wrong to everyone else.

I would love to say that this problem is only the vice of the major religions, but alas, no. From the major religions to atheists, everyone thinks they are right and everyone else is wrong.

I will take this moment, before I continue, that this species of ours is blessed with the few individuals who have pulled themselves away from this trap to understand that it doesn’t matter what you believe in, they are happy with what they believe in and who they are; your beliefs, though nice to know, are irrelevant to their happiness. Sounds harsh, yes, but honestly it is the only way one can be happy, is to not allow everyone else’s opinions about one’s beliefs or their beliefs to be of any concern.

Unfortunately, this right vs. wrong attitude is deeply impeded in the pagan community. From the ceremonialists and traditionalists looking down at eclectics and solitaires to pagan women vs. pagan men to Wiccans vs. Witchcraft vs. New Agers vs. Fluff Bunnies… I can go on, of course. For a spirituality that is so ambiguous that the beliefs and actions of an individual is based on what feels right to him/her, and a spirituality that is far more accommodating to a person’s choice of lifestyle in any manner, it seems ridiculous that we would carry this issue with us. Of course, it may just be the result of the majority of pagans carrying this right and wrong issue from their previous religions, but I’m going to be optimistic (or pessimistic) and say it is just human nature.

By stating that I’m Right and You’re Wrong is human nature, it may be a lost cause and we, except for individuals, may never overcome this issue. However, at this point, I will be optimistic and say that the people who are formulating one of the greatest spiritual movements this world has seen in such a long time have the ability, if not the necessity, to overcome this pitfall and rise to a higher form of thinking with regards to anyone who is in the least bit different from you. Because guess what, they are, and will never see the same thing you see or feel or think or smell, and NEVER have the same spiritual experience as you.

Let the main religions continue their never-ending fight to be right and destroy, even if not physically they are still trying mentally and emotionally, those they feel are wrong. Let atheists struggle in their fight to convince people to shrug off millions of years of myth-based philosophies. Understand that you are different and will always be different and embrace that; embrace your weirdness, your difference, while at the same time acknowledging what we all share.

Which brings me to another point: despite all of our differences, we are still all members of the human species (unless there is someone that is reading this that does not currently carry human DNA within them…beg my pardon, no offense) . Every single person feels the same emotions. Whether they are expressed differently or triggered differently, a happy person in Iraq will look and act the same as a happy person in Nebraska (I know, I’ve seen happy Iraqis but I’ll have to debate the extent of a happy Nebraskan) .

We are different and we are the same, we are all right and we are all wrong. We are all individuals within one species on one planet, with DNA that is at its most basic the same with every single living creature on this planet.

Pagans, we are a fractious bunch from the very start because we choose to follow what is right within our hearts and souls, not because of what someone else says is right. So why do I constantly see people writing and commenting on their opinions of another person’s spiritual choice? Does their decision to join a coven, take the best from all the rest, or follow the creeds of people with less than credible sources change your beliefs, affect your beliefs, make you doubt your own? If so, then your heart and soul are telling you that the path you are currently on isn’t the one for you.

The Rise of Wicca and Neo–Paganism in the United States

The Rise of Wicca and Neo–Paganism in the United States

Author: Govannon Thunderwolf

Wicca is becoming the fastest growing religion in the United States. This statement was something I was hearing and reading more and more. Being a member of the Pagan community, I didn’t really notice any of this growth happening. The more books and articles on the Internet that I read, the more I kept seeing this statement. The research into this declaration became my focus of interest. What fascinated me the most about this account was the fact that Wiccans and neo – Pagans do not go around with the specific intent of finding converts. In the teachings and ideas of Wicca and Paganism, the idea of looking for converts is not encouraged and is looked down upon. Anyone seeking converts into Wicca or Paganism is breaking a cardinal rule.

Even though Wicca is generally a female dominated religion, there are men involved as well. Wicca is a religion that recognizes women and men as equals, but it does put a slight emphasis on women and the Goddess. Female witches out number males two to one in the United States, according to the Covenant of the Goddess’s estimates. Covenant of the Goddess is one of the oldest and largest Wiccan groups in the United States. They also state that much of the recent growth in Wicca and neo – Paganism has been among women. (Sanders xiv)

Where would someone look to find followers of Wicca and Pagans? They can be found anywhere and everywhere. The actual number of Wiccan and Pagan followers in the United States changes constantly, but in 1999 Helen Berger, a sociologist who spent ten years as a member of the neo – Pagan community, estimated that there are between 150, 000 and 200, 000 Pagans in the United States. It is suspected that there are many more among the ranks of Pagans today. Berger’s census also found that California has the highest amount of Pagans living within its boundaries at 15.7 percent, followed by Massachusetts at 7.6 percent, and New York at 7.3 percent. (Sanders xiv)

While there were many contributors to the construct of Wicca since the 1890’s, there was one man, who in 1954 wrote and published Witchcraft Today, and that man was Gerald Gardner (1884 – 1964) . Even though Druidism, Witchcraft, and other forms of Paganism were originally oral traditions, their revival is attributed to written text. (Clifton 14 – 15)

Very little is known about Gerald Gardner except for what is public record. He was a civil servant for the United Kingdom, and spent most of his career in Britain’s Asian colonies before he retired and settled in southern England. Gardner was one of the many who thought it more prestigious to have learned the “craft”, a term used for Witchcraft, an elder of one’s own family. Gardner didn’t claim to have learned Wicca from an elder of his own family, but did claim to have learned it from elders with family ties that went way back many generations. For most people in the Pagan community, it was well know that Gardner was considered a bit of a pervert due to his tendency toward bondage and ritualized punishment. It came through in his writings and ideas of practice, but the resurgence of “the craft” is mainly attributed to him. The people of Britain have always made changes to religions to try and make them their own, but Wicca is the only religion that originated in the United Kingdom. (Clifton 14 – 15)

Wicca is generally a solitary religion and seventy percent of its followers are solitary, taking personal responsibility for their own religious practice, rather than following an authority figure. Without a strict set of beliefs, “each practitioner can add or subtract beliefs at will, ” this is a part of what makes Wicca so popular. (Sanders 5)

Now I will continue this paper on three main reasons that I found the most compelling reasons for people of all walks of life to be drawn to Wicca and Paganism, beginning with a concern for the Earth.

The fear of Global Warming and preserving what we now have for future generations is a major common concern among contemporary Pagans. Most of modern society has lost an important connection with nature. In some cases there is even a fear of nature. To be fearful of the natural world, in which we as human beings came from, just as all life has, is quite a cause for alarm. When the system of Wicca was originally developed, its focus was on fertility, just as the ancients were focused on fertility. As history has shown, fertility was a main concern for all people in ancient times.

Life was hard for our ancient ancestors and fertility of the land, animals, people, etc. was the only way for them to continue life and surviving. With human fertility becoming less of a concern in modern times because of improvements in science, the focus has now shifted to nature. This change is another way in which Wicca and Paganism can remain a positive religion. It is a religion that recognizes change and changes with it. If something can’t change with the times, it will get left behind and become history.

The American mainstream religions have done very little to foster concern for nature. Never, have I heard of any sermons given on how people should be encouraged to care for the environment, be good caretakers of nature, and preservation of natural resources. This again, leads many to view Paganism and Wicca more approvingly. (Sanders 22)

Paganism also acknowledges nature by following the cycles of the seasons and life. Pagans and Wiccans are encouraged to live their lives by looking to nature as their guide. They live in the here and now as opposed to living and planning for the end of life. Through this view of nature, Wiccans and Pagans acknowledge their connection to all life and the greater cosmos. Many mainstream religious writers believe that honoring nature is not enough for religion or life because it contains violence and brutality. (Harvey 187) This worldview on life and nature is the basis for Wiccans and Pagans to believe in no absolute good or evil. All things in nature are good and evil at the same time and therefore it applies to life as well.

The second reason for the attraction to Paganism and Wicca is empowerment for women. The Christian church has treated women like “second – class citizens” for much of its history. This treatment of women is also prevalent in much of the Western world as well. (Sanders 22) Many women have become quite discontent with the Christian church. When women have expressed an interest in becoming more involved in the church, they are usually directed to make coffee and teach Sunday school. With the concerns of equal rights coming more and more to the forefront in our society, how do the patriarchal religions expect women to remain subservient? (Sanders 22)

For the last several thousand years of patriarchal religions domination of the Western world, large numbers of women have been searching for a spiritual existence free from the patriarchal dogma. With Wicca’s emphasis on Goddess worship, it attracts those women who want to find a spiritual side to their feminism. (Adler 207 – 24)

The feminist views of women have been the main driving force pushing Wicca to be accepted as a religion. Not all Wiccan groups are feminist though. Most Pagans and Wiccans have a more moderate view of the feministic ideas. Feminist Wiccan groups have dropped a lot of common beliefs in the Pagan community in favor of an all female belief system. By doing such things as only recognizing the female deities and eliminating the male deities, they are alienating themselves from the rest of the Pagan and Wiccan community. (Adler 180 – 81)

Many women have become quite discontent with the Christian church. When women have expressed an interest in becoming more involved in the church, they are usually directed to make coffee and teach Sunday school. With the concerns of equal rights coming more and more to the forefront in our society, how do the patriarchal religions expect women to remain subservient? (Sanders 22)

One doesn’t need to look very hard to see the atrocities that have been committed against women in history by patriarchal societies. One common saying in modern Pagan communities that can be found imprinted on t – shirts and bumper stickers is, “Don’t forget the burning times.” This refers to the days of the infamous witch-hunts. Malleus Maleficarum (The Hammer of Evildoers) published in 1486/87 by Jacob Spenger and Heinrich Krämer was the authoritative witch hunter’s manual. One key phrase from this manual that modern Pagan writers like to quote is: “All witchcraft comes from carnal lust, which in women is insatiable.” (Clifton 100) This “authoritative” work also stated that women were created from the bent rib of Adam, therefore women are “imperfect animals” if they are even animals at all. (Pearson 302)

In the Malleus Maleficarum, inquisitors, the ones who were authorized to verify involvement in witchcraft, were informed that guilty women would make sexual pacts with Satan. Therefore, after this pact was made, any event in the local community that disrupted the well being of the people was most certainly caused by a witch in their ranks. (Pearson 302 – 3)

When the inquisitors were in search of a “witch”, one could be found quite readily. More often than not, the accused was just a woman that someone had a grudge against. Many also speculated that these “witches” might have been highly learned women, such as early scientists. Because of the ridiculous information contained in the Malleus Maleficarum on how to proceed with the “trials” of the accused, there generally was “no mistake” of finding them guilty. Guilty women and a few men as well, were relatively few in the colonies of America. On the other hand, in Europe the numbers of the accused were astronomical. Imagine the amount of people that lost their lives due to the feelings of resentment of some sort or other, such as the amount of land they owned or a person’s general success. Many Wiccans and Pagans feel that the amount of people who were actually true witches during these “trials” was closer to none. (Gibson 112 – 18)

The final main reason that I would like to point out for the attraction of Wicca and Paganism is the attraction of the supernatural. While Pagans and Wiccans accept the belief in an unseen world, forces, and entities, many, if not all, Christian churches, in these modern times, ignore this belief. In many cases, a person could stir up quite a bit of trouble for themselves by stating a belief in an unseen world in the Christian church. (Sanders 23 – 26)

Reading ones future by using tarot cards and runes are very popular forms of divination among Pagans and Wiccans. There are many other popular forms of divination and occult sciences such as the use of crystals. Even though many of these beliefs forms were allowed by Christianity in their early years of development, now these systems have no place in Christianity. Many people have speculated when and why this shift occurred. Modern science has been trying to validate these occult sciences for quite some time now, but with limited success. The simple fact that the occult sciences are being tested gives valid support in their existence. (Handbook of Contemporary 425)

There are still many things in the world that can’t be explained by modern science. In the acknowledgement of this fact is where modern Pagans revel. It still gives room for belief in the ideas of fairies, mythical beings, and other such beliefs.

Discussions of the supernatural will quickly conjure up visions and ideas in relation to recent popular movies such as Harry Potter, The Seeker, Lord of the Rings, and many, many other movies. While these movies and books quickly catch the imagination, their similarities to actual supernatural occurrences are very, very limited. For the most part, these movies and books are purely fantasy. Even so, there have been some Christian based groups that are in opposition of these forms of entertainment. They believe that it sways people, especially children, to take an interest in Wicca and Paganism. (Handbook of New 459 – 60)

As Catherine Edwards Sanders, a Christian journalist, points out, “most Wiccans [and Pagans] have thought more seriously about spirituality and some of life’s big questions than many in the secular and even Christian cultures. They have not been content to skate through life seeking the gods of fashion, peer pressure, or materialism, reserving religion for weekends and special holidays.” (30)

Most Pagans and Wiccans actually view their lives as being interconnected with the rest of the world as a whole. They realize that there are, in fact, fewer events in their lives through this interconnection with the rest of the world.

With the impending end of the Mayan calendar in 2012, there have been many theories in reference to the end of the world. In fact, recently the “dooms day” movies have been coming out more and more frequently. One can only speculate that as 2012 draws nearer, the apocalyptic world movies and theories will by coming out at a frantic pace.

In the Wiccan and Pagan groups though, ideas of the world coming to an end are not so prevalent. Many think that the date of 12 December 2012 will be a beginning of a ‘New World Age.’ Many experts believe that this will be an age of peace and interconnection with the rest of the world and beyond for the next 5, 200 years. The experts are also saying that the ‘veil’ that separates our world from the spirit world will be lifted. The descendents of the Ancient Mayan’s say that we are already in the twenty – five year timeline of this change. (Rennison np.)

This information of the coming change according to the Mayan calendar is something that modern Pagans and Wiccans are looking forward to.

In conclusion, is there a rise in the Wicca and Pagan belief system? Given the research, the answer would definitely be a resounding yes. The movement is very broad and difficult to pin down, but it has been noticed. Many authors and professionals are calling on others to try and do research on the subject. With others taking an interest in the movement, maybe someone or maybe a group of individuals will come forward with some new views or theories on this movement. With these new views and theories we can only hope to find a definite reason for this shift.

Until then, there will be many I’m sure who will take on this daunting task. There are hundreds of theories already studied or in the process of being studied. I’m sure that there are many other ideas out there that have not yet been discussed or found in the public forum. With the case of the ancient Mayans, their descendants have said that there is plenty more information that they are in possession of, but have yet to let the rest of the world know about it. Whether there is more information yet to come remains to be seen.

I’m sure that there other ancient civilizations out there that have possessed knowledge or information, now lost. Unfortunately, just as these civilizations have disappeared, so has their immediate knowledge of this information. They did leave behind recordings of information that are in the processes of being deciphered and theories investigated. The only problem is that many individuals in the modern world have a very difficult time believing what the ancients were saying. This in turn leads to very different ideas in what is being told, many times the information is right there, but many misinterpret the information only because the obvious is just too difficult to comprehend.

Footnotes:
Works Cited:

Adler, Margot. Drawing Down the Moon Witches, Druids, Goddess-Worshippers, and Other Pagans in America. New York: Penguin (Non-Classics) , 2006. Print.
Berger, Helen A., Evan A. Leach, and Leigh S. Shaffer. Voices from the Pagan Census A National Survey of Witches and Neo-Pagans in the United States (Studies in Comparative Religion) . New York: University of South Carolina, 2003. Print.
Clifton, Chas S. Her Hidden Children: the Rise of Wicca and Paganism in America. Lanham: AltaMira, 2006. Print.
Gibson, Marion H. Witchcraft Myths in American Culture. New York: Routledge, 2007. Print.
Handbook of New Age (Brill Handbooks on Contemporary Religion) . New York: Brill Academic, 2007. Print.
Handbook of Contemporary Paganism (Brill Handbooks on Contemporary Religion) . New York: Brill Academic, 2009. Print.
Harvey, Graham. Contemporary Paganism Listening People, Speaking Earth. New York: NYU, 2000. Print.
Pearson, Joanne. Belief Beyond Boundaries Wicca, Celtic Spirituality and the New Age (Religion Today-Tradition, Modernity and Change) . Grand Rapids: Ashgate, 2002. Print.
Sanders, Catherine. Wicca’s Charm Understanding the Spiritual Hunger Behind the Rise of Modern Witchcraft and Pagan Spirituality. Wheaton: Shaw, 2005. Print.
“Susan Rennison’s Website.” Susan Joy Rennison’s Website. Web. 18 Dec. 2009. .

Planning and Performing Handfastings

Planning and Performing Handfastings

Author: Iris Firemoon

Handfastings are pagan wedding ceremonies, in which typically the couple’s hands are tied together to symbolize the joining of two people, or specifically, “tying the knot”. A handfasting can be a trial, lifetime, or eternal (spiritual) marriage. Depending on the intent of the couple and the national, state, or province laws, a handfasting can be a legal marriage as well.

Regardless of the legal or time extent of the union, marriages typically have one requirement. Both parties must willingly consent to a joining. However, this is not always a universal requirement.

In Ireland and Scotland, during the early Christian period it was a form of trial marriage, often performed in rural areas when a priest was not available. The couple could form a temporary, trial marriage, and then be married “in the Church” the next time a priest visited their area. This is similar to a betrothal, or a ceremony of exchanging vows of consent to a marriage at a future date and/or agreeing to a marriage contract.

“Telltown marriages” were named for the year and a day trial marriages contracted at the yearly festival held in Telltown, Ireland. The festival took place at Lughnassadh (August 1), and the trial marriage would last until the next Lughnassadh festival. At that time, they were free to leave the union if they desired.

We are going to explore two sides to a handfasting. On one side, we are planning the handfasting, and on the other, we are officiating. While not all of us will plan a handfasting, and not all of us will officiate them, these topics go hand in hand.

To plan a wedding, you must understand what it takes from your officiant, and to officiate, you must understand what goes into planning it. Priests and Priestesses are in essence clergy of this religion, and it may be requested of us to perform or aid in these duties.

PLANNING A HANDFASTING: While there are lots of things to consider when planning a wedding, such as a caterer and photographer, today we will stick to planning the ceremony itself.

When picking a date, the astrological influences around that time should be taken into consideration. At the very least, you would probably want to steer clear of getting hitched during a moon void-of-course, Mercury Retrograde, or when the Sun is in opposition of Venus.

Who to put on the guest list is an important fact to think about. When thinking of non-Pagan family members, and even those you will invite that might scoff at the idea of a Pagan wedding, the couple has to sit down and decide how obviously pagan they are going to let the ceremony become. In what a handfasting ritual implies and was first practiced in Wicca, there was no audience of people invited for the novelty of sharing the experience, or non-Craft people. However, since our society is more open to these experiences, things have changed.

Some families are more open to new experiences, and other families are more conservative. A wedding is not the best place to come out of the broom closet. Not only could it ruin a day that is considered to be special to most people, but also it could make everyone uncomfortable, and cause problems down the road.

However, allowing the thoughts and beliefs of family members to heavily influence the ceremony that you want could create feelings of regret. Think about what you and your partner want in the ceremony, and then think about how the guests would respond.

If the couple is set on having a more elaborate handfasting, but do not want to involve family and friends, two ceremonies could be held. The legal bond could be established at a more non-denominational ceremony, while the spiritual bond is fortified in an all-out handfasting.

My good friend who got married in 2004, she sent out a notice in her invitations about the nature of the ceremony. This gave guests a chance to opt out then. I believe that she also passed out programs that explained some of the various part of the ritual (their purpose, some history, and explanation), as well as contained the script of the ritual. The priestess also reinforced these explanations during the ceremony. She also let people come forward after the ceremony and ask questions.

When planning for cowan family members and friends, there are many elements standard to ritual that must be considered, such as the language of the ceremony, the altar, attire, casting a circle, calling quarters, cakes and ale, etc.

One way to make family and friends more comfortable with the background of the ceremony is to adapt the softer language. I have written and performed handfastings in which the couple asked that I omit words that may be misunderstood…such as Witch, Wiccan, and Pagan. Instead, I would create a strong earth-based theme in my ceremony.

I described concepts in terms of the cycles of the sun and the moon, our connection to all things, and in the symbolism of the circle. It may also be wise to explain the history and practice of included elements in the ceremony that might be alien to the guests, such as jumping over the broom, binding, the circle as sacred space, etc.

Keep in mind the attire that you will wear. While Pagan ritual attire is different than traditional wedding garb, you may want to think twice about what you wear. For example, you probably will not want to end up skyclad in front of your parents, and that it typically illegal in public. It would also be a wise move to alert Craft folk attending about any general attire suggestions, mention that family and friends will be in attendance, and to keep that in mind.

Also, think about other traditional elements of rituals, such as how the altar will be structured, whether or not you will set the area up in a physical circle, as well as cast a circle, and call Quarters, Goddess, and God.

Most rituals involved us casting a circle, and with a handfasting, this is no exception. Because of non-pagan family guests, some choose to cast and call the quarters before the guests arrive.

At my most recent ceremony, I all of the prep work, while the bride and groom sorted their affairs. A good friend of mine got married and had us cast a circle while the guests were there. Guests were explained the importance of the magick circle, sacred space, and the barrier that it created. They could then choose to sit inside the circle, or outside the circle.

There are many elements of a handfasting that make it different from other rituals, such as a wedding party, binding, challenge, exchange of vows and rings, as well as jumping over the broom.

Who’s in the wedding party? Handfastings are not the typical ritual, and as a result, we end up with some non-typical situations. If the guests at a wedding are cowan and Pagan, then there is a chance that some of the wedding party may be a mix.

The wedding party can range from coven members and Pagan friends, to the Pagan-friendly and the pagan-skeptical. Keep this in mind when planning on whether or not your wedding party will participate in the actual ceremony.

Find out whether or not they are comfortable with the roles that you are thinking of assigning them, and make sure that they know what to expect. The wedding party can take on group roles, such as setting up the altar, casting the circle, and calling quarters, etc.

Most weddings include an exchanging of vows, which are promises that the bride and groom make to each other. More conventional handfastings will also include exchanging of rings.

During the binding, the wrists of the bride and groom are bound together with ribbon. They clasp right_hand-to-right_hand, and left_hand-to-left_hand, crossing wrists. The priest/ess asks one of them if they wish to be bound to the other. This takes place of traditional “I do’s.”

Then, they may be a set of challenges the bride and group must pass to receive a blessing. The bride and groom, bound, are led to each element, then to any close family members (such as little ones) who want to participate. Bound, their bond is challenged by each.

Either the bride and groom are brought to each quarter, or the person representing that quarter (if you have them) comes to the bride and groom. They present a challenge of some sort, such as “I am the Elemental of the East, Guardian of Air. This is the element of life, of intelligence, of communication, and of thoughtfulness. It is the inspiration that moves us forward.

Do you and will you continue to share your thoughts, ideas, and burdens? Your hopes and dreams?” The bride and groom answer “We do.” They may then receive the blessing of that challenger.

Then, move around through a challenge by the remaining quarter guardians. In one handfasting I participated in, after the elemental challenges, the daughter of the bride had her own challenge. I would imagine that it could be extended to any person directly involved in the union.

When cakes and ale are partaken, this is the bride and groom’s first meal as a united couple.

Jumping over the broom is an African tradition still used today. Brooms were given as wedding gifts as a blessing of abundance, and they were decorated, and kept as keepsakes.

The action of jumping the broom also symbolizes crossing the threshold, as well as taking a leap of faith. Since the besom is a tool of cleansing, it also symbolizes the couple entering the marriage unencumbered. The wedding party or designated people hold the ends of the broom, while the bride/groom jump over it.

For more information on planning a handfasting, Selena Fox put together a great page: http://www.circlesanctuary.org/events/weddings.html

OFFICIATING A HANDFASTING: As priests and priestesses, we are sometimes asked, and at times required, to perform certain clergy duties. Included in the rites of passage that we may be asked to preside over are handfastings.

Not all handfastings are intended to be legal. Some are trial, some symbolic, and some only spiritual ceremonial unions. Legally recognized marriages have several benefits, however none of them are universal to all cultures and countries. In the United States, some of the benefits of a legal marriage include the ability to file joint taxes (which may decrease their total income tax), to control property, to be added to the same insurance policy, to make decisions for their spouse (including life and death decisions, such as the controversial “pulling the plug” scenario), and others.

Legal marriages also afford some spouses benefits should the couple divorce, such as child and spousal support. They can also sometimes establish the man as the legal father of a woman’s child, the woman as the legal mother of a man’s child, give the husband or wife and their family control over the sexual services, labor, and/or property of the spouse, and establish a joint fund of property for the benefit of children.

However, each state, province, or country will have its own requirements for deeming a marriage legal. As the officiant of any wedding ceremony, it is your responsibility to find out what is legally required of the ceremony, if the couple desires it to be legal. You cannot risk performing a ceremony that the couple believes is legal, and finding out later on that it was not. Should something ill happen as a result, you put yourself at risk for a lawsuit.

For example, a person could attempt to add a spouse (who was not previously covered) onto his or her insurance plan, but only to discover that their marriage was not legal, and cannot be added on to the policy. While they are wrestling with paperwork and arranging another ceremony that is legal, the spouse that was not covered is in an accident, all of which is not covered by any insurance.

Check with the local courts for the exact laws for the area. A marriage license, blood test, witnesses, and a licensed officiant may be required (among other things). For example, in Ohio, a marriage license must be obtained by the bride and groom in person at least three days prior to the ceremony. This license is valid for only 30 days. A blood test is no longer necessary.

However, if not a judge, mayor, or other public figure deemed eligible to perform such ceremonies, the officiant must be licensed by the State of Ohio. To obtain a license, the officiant must mail in $10 with an application and a photocopy of the ordination certificate.

While any person can officiate a handfasting, whether or not the ceremony that person performs is legally recognized depends on each state, province, or country. The area that you live in will have its own laws on who can officiate marriages and have them recognized by the government.

Some places require a license, some say that anyone ordained by their religious body can perform weddings, and others require a letter of good standing from the ordaining organization. In Washington D.C., a license must be obtained, and if you are not from the District, a person that is currently licensed in the city must go with you to vouch for you.

There is more information on various state and region laws here, but keep in mind that you will still want to verify with the local courts: http://www.themonastery.org/?destination=ulcLibraryMarriageLaws

To find someone to officiate your handfasting: http://www.witchvox.com/vn/vn_index/xclergy.html

Now, where can you get ordained? Ordination can occur through any religious body. Ordination “is the process in which clergy, monks or nuns are set apart and authorized by their religious denomination or non denominational seminary to perform religious rituals and ceremonies or otherwise to minister in a clerical capacity.” It typically occurs when a student has completed a certain level of study, or certain requirements within a religious group, and thus the requirements vary from group to group.

While eclectic Wicca teaches that self-initiation is permissible, thus indicating that this person is a priest or priestess of Wicca, this person is still not ordained.

In the U.S., most people have heard of the Universal Life Church, and its free online ordinations. I typically do not talk about it, because I do not believe that every person should go online and sign up for ordination, though it is possible. While there are laws on the legality of weddings, and the requirements to perform legal marriages, there are no laws on which religious bodies can perform ordinations.

If Wicca is a recognized religion, and a religious body deems a person capable of performing such ceremonies, then that person is ordained. But I would rather not mail in an ordination certificate from my Wiccan coven to the state of Ohio. Yes, I would rather mail in my ULC certificate for which I paid $4.95. It also gives solitaries the ability to apply for licenses if required and legally perform marriage ceremonies.

There is information on the ULC website as to which states accept and do not accept ULC ordinations, as well as which countries outside of the U.S. do accept them. Many people consider it a joke that people’s pets can be ordained through ULC. Of course, I feel that those people make it a joke, for it serves its purpose.

To check the Universal Life Church: http://www.ulc.org

In some situations, you may be asked to write the ceremony, or give input as to some of the elements. You must be familiar with the elements of a handfasting, as well as how to write and perform rituals. You should at least have a basic handfasting ritual that can be adapted if need be (somewhere stuffed in your pointed hat). If they wish to write their own, this basic ritual can also be given to the couple as a guideline.

You may be asked to counsel the couple, or be put in a situation where the couple needs advice. It is not uncommon for either the bride or groom to get cold feet, to ask questions about commitment, or have questions about the ceremony itself. It is part of the clergy role to act as a mentor and guide.

Be prepared to answer these sorts of questions, should they come up. However, if there are major differences that need to be reconciled, you may want to refer the couple to a professional that can help them sort issues out.

You also have the right to advise the couple address these issues before the ceremony, and even refuse to perform the ceremony should you feel it necessary.

While officiating a ceremony, you have the option of charging for services. Some people feel that it is unethical to charge for such services, but it is a service nonetheless. Some areas have laws establishing a maximum amount that can be charged for ministerial services.

Some of these laws are vague and say, for example, that no more than $15 dollars can be charged for the service of a minister. This type of wording does not say how much work is worth $15. Writing a ritual could be one set of services, performing the ceremony another set of services, etc. Check your local laws for specific information. When I officiate handfastings, I do not charge for my services, but have usually asked that my travel costs be covered.

Suggested reading:
Handfasted and Heartjoined by Lady Rhea
Handfasting and Wedding Rituals by Raven Kaldera and Tannin Schwartzstein
A Romantic Guide to Handfasting by Anna Franklin


Footnotes:
http://en.wikipedia.org/wiki/Handfasting
http://www.religioustolerance.org/mar_hand.htm
http://www.themonastery.org/?destination=ulcLibraryMarriageLaws
Handfasting and Wedding Rituals by Raven Kaldera and Tannin Schwartzstein

Differences in Ethics and Magick

Differences in Ethics and Magick


When looking into Traditional Witchcraft, the differences in the views of ethics and magick are an aspect that a lot of Wiccans have a great amount of disagreement with. In Traditional Witchcraft there is a stress on the responsibility of the Witch, just as there is in Wicca, but that responsibility is looked at more in the way of a responsibility to protect yourself and those close to you in any way you can, even if that means using adverse magick in a way that Wiccan never would. For some of today’s modern day Traditional Witches, the way Wiccans will “turn the other cheek” or not get involved in a magickal sense in some situations, is seen as being somewhat of a weakness.

Magical Ethics and Guidelines

Magical Ethics and Guidelines

There’s a lot of spirited discussion about magical ethics within the Wiccan and Pagan communities. What’s okay to do, and what’s not? More importantly, do the rules apply to everyone? Read on to find out the basics of magical ethics, and how you can figure out what’s acceptable within your own magical tradition.

Magic for Personal Gain

There’s an awful lot of speculation about whether or not it’s okay to perform magic for personal gain. Unless your particular tradition forbids it, here’s why you should feel okay about doing magic to benefit yourself.

One of the first cautionary warnings that people new to the magical life seem to stumble upon is the idea that magic shouldn’t be used for personal gain. There doesn’t seem to be any clear-cut precedent for where this mandate came from, and in fact very few Wiccan or Pagan traditions follow it. To do magic is, after, to express your own discontent with the universe and the things in it, and to make changes come about to your satisfaction.

Think of it this way. Let’s say you are particularly skilled at building things. Is there some big Rule of Building that says you’re only allowed to construct things for other people, but never for yourself? What if you have a talent for balancing numbers? Does the Accountant’s Rede permit you only to do someone else’s bookkeeping, but not let you balance your own checkbook? Of course not. That would be ridiculous.

If your tradition says, “Don’t do this,” then don’t do it. Otherwise, what’s holding you back? Your personal code of ethics will help you determine whether or not you can perform an action or not. 

Magic is a skill set just like any other. You can use it alone, or you can use it in tandem with the mundane. Part of developing magical ability is to make your own life better. If you’re sick, you do a healing working on yourself. If you’re financially strapped, you do a working that brings abundance your way. Just like with any other talent, use the skills you have to benefit yourself. If you’d like to use it to help other people as well, that’s awesome, and something to be proud of. In the meantime, unless your tradition specifically forbids you from doing magic for personal gain, don’t ever let anyone tell you that your abilities can’t be used for yourself.

Daily Devotional Practises

Daily Devotional Practises

Author: Mr Araújo

For as long as I have been chatting online with other Pagans, I have been told stories of how life was somewhat sad without the presence of a religion with which a person can identify itself. I believe that this must be the case of nearly everybody here at The Witches’ Voice and it happens to be my case, of course. This is going to be an essay that explains my point of view on my own practices and how they came to be.

When one first decides to take the first step and enter the Craft, it is hard to avoid the temptation of jumping headfirst to the Initiation Ceremony. Although I have not discussed this with anyone else, I imagine that it might be quite true. After I decided that Wicca was a good Path for me, I immediately began searching online for its history and I was shocked – nearly all of the “founders” and their “heirs” belonged to covens and from what I could tell, their knowledge seemed so vast.

“How will I ever be as good as them?” I thought, worried that Gerald Gardner’s, Doreen Valiente’s, Raymond Buckland’s, Dayonis’ (amongst many others) legacy would be doomed in my hands. Whatever could I do not to venture off, far away from Wicca? And, most importantly, from the God and the Goddess?

First of all, I did a small Dedication ceremony – which was my very first ritual, in fact. I then began to focus very hard on my study of the Craft and I chose my sources very carefully. After I had read some of writings of the Founding Fathers and Mothers of Wicca, I decided to study earlier Pagan rituals.

Eventually my studies, beliefs and emotions led me to instituting my own set of devotional practices that filled in the blank left by the joy of the previous Sabbath and the yearning for the next one (I have never had the chance of safely celebrating an Esbat) . And so I began to wonder, yet again, if others did the same. But since I didn’t know of any other Pagan, let alone a Wiccan, I kept going. Today I know quite a few Pagans and most like to frequently keep in touch with the Gods, one way or another.

Yet, there are those – I have never met them, but I have been told that they are out there – who only celebrate the Sabbaths and Esbats and probably exclude any other contact with the divine. Forgive me for sounding too full of myself, but I don’t know how they do it. Perhaps it’s because they celebrate 20 or 21 rituals per year and that satisfies them – whilst I only have an average of 6 or 7, since I’ve never managed to celebrate Yule and I sometimes can’t celebrate Ostara or Mabon.

Personally, I feel a need, a thirst and a hunger to be in almost constant contact with the Gods! I’m not a religious fanatic, but ever since I discovered Wicca, I can’t have enough of the joy that is Their presence wherever I am.

So what are my daily rituals? To me, they aren’t very orthodox, since I am quite fond of my European background and heritage, but my research led me to the Ancient Egyptian practices. In case you’re familiar with them, yes, you’re right – I’ve adapted some of their rituals to my little “tradition”. Basically, I try to recognize the God and the Goddess in Their different aspects as the day goes by, and so I’ve adapted and made up small rituals for each aspect – devoid of almost all previous Egyptian symbolism.

When I wake up, I thank the Goddess for having protected me during my slumber. When I’m done with my morning routine, I go outside and greet the Sun Child and ask for His energy throughout the morning. If I happen to pass by my town’s river, I greet the Maiden; if I don’t, I do it in the bathroom (yes, that’s right) .

Once it’s time for lunch, I pray to the Sun Father for his strength, outside. If I have a patch of earth close to where I am, I drop by and give thanks to the Earth Mother for the meal I will enjoy in a few moments from then.

Finally, at dusk, I say my goodbye to the Elder God and give thanks for His gifts. At night, I greet the Goddess in whichever aspect She has taken, according to the Moon’s phase, of course – this can be considered a mini-Esbat, in fact. When I have the time, I actually gift the God and Goddess with offerings and I might use a Sacred Circle.

I know there are still other aspects of the Gods, but I doubt I could ever make up a ritual for each and every one of them and insert them into my daily routine. I also take some time to take care of my plants and to go to one of my town’s parks, where I enjoy the silent company of the trees.

I’ve never encountered anyone else who has such a need for daily devotions, or any website that details how they can be performed. That might be because they’re personal and intimate things that you simply don’t do if you’re not into them. Perhaps they can only be found after some research and introspection, but I bet most can find a personal little niche – be it praying, making offerings, meditating…

However I consider this to be an interesting subject, since Wicca has been evolving for many decades and its current diversity is overwhelming, even if we don’t take the unknown Traditions that have sprouted all over the world into consideration. Wicca began with just four Sabbaths and the Esbats; then, another four Sabbaths were added. Wiccaning, funeral, marriage and divorce rites followed.

Are daily devotions the next addition? Only time, the Wiccans, and the Gods will tell.

Merry meet and merry part, until we happily meet again!

What is an Animal Familiar?

What is an Animal Familiar?

By Patti Wigington

The black cat was the traditional witch’s familiar, but some people connect better with other animals.

In some traditions of modern Wicca and Paganism, the concept of an animal familiar is incorporated into practice. Today, a familiar is often defined as an animal with whom we have a magical connection, but in truth, the concept is a bit more complex than this.

History of the Familiar

During the days of the European witch hunts, familiars were “said to be given to witches by the devil,” according to Rosemary Guiley’s Encyclopedia of Witches and Witchcraft. They were, in essence, small demons which could be sent out to do a witch’s bidding. Although cats — especially black ones — were the favored vessel for such a demon to inhabit, dogs, toads, and other small animals were sometimes used.

In some Scandinavian countries, familiars were associated with spirits of the land and nature. Fairies, dwarves, and other elemental beings were believed to inhabit the physical bodies of animals. Once the Christian church came along, this practice went underground — because any spirit other than an angel must be a demon. During the witch-hunt era, many domestic animals were killed because of their association with known witches and heretics.

During the Salem witch trials, there is little account of the practice of animal familiars, although one man was charged with encouraging a dog to attack by way of magical means. The dog, interestingly enough, was tried, convicted, and hanged.

In shamanistic practices, the animal familiar is not a physical being at all, but a thought-form or spiritual entity. It often travels astrally, or serves as a magical guardian against those who might try to psychically attack the shaman.

Today, many Wiccans and Pagans have an animal companion that they consider their familiar – and most people no longer believe that these are spirits or demons inhabiting an animal. Instead, they have an emotional and psychic bond with the cat, dog, or whatever, who is attuned to the powers of its human partner.

Finding a Familiar

Not everyone has, needs, or even wants a familiar. If you have an animal companion as a pet, such as a cat or dog, try working on strengthening your psychic connection with that animal. Books such as Ted Andrews’ Animal Speak contain some excellent pointers on how to do this.

If an animal has appeared in your life unexpectedly — such as a stray cat that appears regularly, for instance — it’s possible that it may have been drawn to you psychically. However, be sure to rule out mundane reasons for its appearance first. If you’re leaving out food for the local feral kitties, that’s a far more logical explanation. Likewise, if you see a sudden influx of birds, consider the season — is the ground thawing, making food more available?

If you’d like to draw a familiar to you, some traditions believe you can do this by meditation. Find a quiet place to sit undisturbed, and allow your mind to wander. As you journey, you may encounter various people or objects. Focus your intent on meeting an animal companion, and see if you come into contact with any.

In addition to familiars, some people do magical work with what’s called a power animal or a spirit animal. A power animal is a spiritual guardian that some people connect with. However, much like other spiritual entities, there’s no rule or guideline that says you must have one. If you happen to connect with an animal entity while meditating or performing astral travel, then that may be your power animal… or it may just be curious about what you’re up to.

Myths and Misconceptions – The Truth About Wicca and Paganism

Myths and Misconceptions – The Truth About Wicca and Paganism

The Truth About Wicca and Paganism

By Patti Wigington, About.com Guide

There are a lot of myths and misconceptions about Wicca, most of which are perpetuated by people who (a) don’t know any better and (b) have never taken the time to learn the truth. Let’s talk about some of the most common bits of misinformation people hear about Wicca and modern Paganism.

Is Wicca some weird cult?

No, it’s not, no more so than any other religion. Sure, there are some “weird” Wiccans, but there are also people in other religions who are “weird.” Wicca is actually a religion, albeit a fairly new one, which is based on ancient practices. Although it was founded by a guy named Gerald Gardner back in the 1950s, it is still a legally recognized religion. Wiccans have the same religious rights as people of any other spiritual path. Some people do tend to get confused, though, because the word “occult,” which means secret or mysterious, is often associated with the Wiccan religion.

Do witches worship the Devil?

No. Satan is a Christian construct, and Wiccans don’t worship him. Even the Satanists don’t actually worship Satan, but that’s a whole ‘nother conversation.

You guys have sex orgies, right?

Nope. However, most Pagans and Wiccans are pretty liberal when it comes to sexuality. We don’t care who you sleep with, as long as everyone involved is a consenting adult. We don’t care if you’re straight, gay, transgendered, polyamorous, or anything else. Who you have sex with, and how often, and in what manner is your business. We just hope that whatever you’re doing, you do responsibly. There are some Wiccan groups who practice skyclad, or nude, but that’s not really sexual in nature.

How come you use that Satanic symbol with the star on it?

You mean the pentacle? That’s a symbol, for many Wiccans and Pagans, of the four classical elements: earth, air, fire and water, as well as a fifth element of Spirit or Self.

Do Wiccans cast spells?

Yes. In Wicca, and many other Pagan paths, the use of magic is considered perfectly natural. It’s not the same as the magic seen in Harry Potter, but for Wiccans, magic is part of the natural world. Some spells take the form of prayers to the gods, and others are based on direction of will and intent. Most Wiccans will tell you they use spellwork for a variety of things — healing, personal empowerment, prosperity, etc. Magic is a tool that is typically used in tandem with the mundane, or non-magical, world.

What’s the difference between a Wiccan and a Pagan?

Nearly all Wiccans are Pagans, but not all Pagans are Wiccans. As if that wasn’t puzzling enough, there are some people who are witches, but not Wiccan or Pagan. Confused yet? You’re not alone. Bascially, “Pagan” is an umbrella term for a group of different spiritual paths. For more on how this works, read What’s the Difference?.

Why do people become Wiccans?

The reasons are as varied as the people. Some find themselves drawn to Wicca because of a dissatisfaction with other religions. Others study a variety of religions and then realize that Wicca is the most compatible with what they already believe. A few people who are practicing Wiccans and Pagans today were raised in Pagan families. Regardless, nearly every Wiccan will tell you that they came to Wicca because they knew it was the right path for them.

How do you recruit new Wiccans into your religion?

We don’t. Although we’ll happily share information with you and answer your questions, we’re not interesting in collecting new recruits. Here’s why: Do Wiccans Recruit?

Aren’t you worried that you’re going to go to hell?

Well, no. Much like Satan, the concept of Hell is a Christian one. It’s not really even on our radar. However, there are a few people — typically those who have come to Wicca from a Christian background — who do worry about this very issue. For the rest of us, we know that the future of our soul does not depend on salvation or acceptance of deity as a savior. Instead, we focus on doing good things, because we know that what we do in this lifetime will echo upon us in the next.

Do you believe in God?

Wiccans and Pagans are typically polytheistic, which means we believe in more than one deity. If you look at “god” as a job title rather than a proper name, we believe in a variety of gods and goddesses, rather than One Single God. Most Pagans and Wiccans acknowledge the existence of thousands of deities, but generally worship or honor only the gods of their own tradition.

So what do Wiccans do and believe, then?

Excellent question, and not a simple one with just a single answer. To learn about what Wiccans do and believe, read Basic Principles and Concepts of Wicca and Ten Things To Know About Wicca.

When I Was A Christian Wiccan

When I Was A Christian Wiccan

Author: Priest Christopher Aldridge
I became Pagan at age 22, but at the time I had no knowledge or interest in magick, I was just a worshipper of the Greek Gods. Later I got into Witchcraft and attended The Grey School of Wizardry to become a Wizard, later I became Wiccan. Being in love with the archangels, I saw no reason I could not combine Christianity and Wicca. Besides, the archangels are not of a religion, and I could see Jesus and Mary as God and Goddess. Witchvox even published an article I wrote a long time ago defending my faith.

Now I made good arguments backed up with factual information, and even though I could argue very well against opposition, I never felt completely right about being a Christian Wiccan. Something just told me that this belief system was opposing itself from opposite ends in many ways.

Now don’t get me wrong, working with the archangels as a Wiccan is not considered Christian Wicca. A good example would be the Lesser Banishing Ritual of the Pentagram, which calls on Michael, Gabriel, Uriel and Raphael.

However, having Christian influences such as Jesus as a God and Mary as a Goddess does make one more along the lines of a Christian Wiccan.

I eventually got into a huge YouTube debate over how valid the faith was, and I think there were good points made on both sides. But shortly after I decided to pull away from Wicca and continue on my previous path of Wizardry and Witchcraft, believing it would be more liberal and allow me to keep my Christian side in the sense that there was no established belief structure like in Wicca where you believe in things that are not compatible with Christianity. I knew that being a Wizard and practicing Witchcraft would allow me to have my own belief system.

And this did work for a while, but one day I had a complete change of faith. The Greek Gods returned and saved my life and the life of my friend one night. I did at first call on Jesus and Saint Michael to no avail. Something just told me to call on the Greek Gods, and glory to their names, they came. I feel that I am not permitted to give details at this time, but in that instant my Pagan faith was fully restored and I felt no need to be Christian at all anymore.

Ever since, I became once again a Greek Pagan, and I was no longer a Christian in my magickal practices. However, I did not return to Wicca, I stayed a Wizard. Now I do believe that it is possible for a Christian to practice Witchcraft and I do believe it is possible for a Wiccan to adopt the Christian Pantheon, but I know that I was a big Christian Wiccan and I did not fell totally right about it and I was changed.

Now if you’re a Christian Wiccan and you believe with all of your heart, mind and soul that you are 100% on the right path, then go for it, but seriously examine it and how you feel deeply. Christian Wiccans are a rare group, and I believe they are getting fewer and fewer. I believe you will find a Pagan path far more fulfilling and rewarding.

However, whatever you do, don’t change your path or beliefs because someone else said it was wrong or bashed you. Change because you feel you should and because it is best for you. If you change your beliefs every time someone disagrees, you won’t have any beliefs. But I will say as before that I feel more fulfilled as a Pagan again. It even helped me swallow my pride and let go of my masculine monotheistic nature.

Even if you go through your entire Christian Wiccan path without facing opposition or criticism, you will still probably find a conflict within yourself. Plus, you will be missing out on so many wonderful and magickal practices and beliefs in order to keep Christian Wicca from conflicting with the majority of Pagan Wiccan beliefs.

I just think that Christian Wicca provides a very limited and conflicting path within yourself at some point. Now sometimes it is good to take the road less traveled, but not when it is going to greatly limit your ability to prosper and grow.

I’ll give you an example. Almost if not all Wiccan practices with Magick involve invoking a Pagan God or spirit, not a Christian one. So you will find yourself isolated from the group, which will make it harder for you. Wiccan is by and large a Pagan religion, not a Christian one. Yes, Christianity draws almost all of its religion from Paganism, but Christianity also condemns them. And Christians dishonored many of the Pagan Gods.

However, if you still want to be a Christian Wiccan, then there are a few things I think you should follow.

1) Find a coven of Christian Wiccans (of which I don’t believe there are any) or be a solitary.

2) Stay true to your faith, but do not brag about it. It will eventually lead to a heated argument, especially if you are sensitive and serious about your path.

3) If you do attend public ritual, remember that you don’t have to announce your path. You are a Wiccan, so you can leave it at that.

4) Discard any ideas of sin, Hell and/or Satan, for Wiccans believe in none of those.

5) Always be extremely well informed and be ready to back up your faith with facts and logic.

6) Do not ever try to be a Wiccan with a Bible in your hand; it will not work.

7) Always consider the possibility of moving away from Wicca and into an open practice of Witchcraft or Wizardry or both. Remember, there is nothing that says a Witch or Wizard has to believe a certain way, but a Wiccan is within a belief structure.

8) Make sure that your path feels completely right. If you have portions of doubt, then examine their causes carefully.

9) Seek the council of highly experienced Wiccans, Witches or Wizards on the subject. I don’t think you need to fear ridicule from masters.

10) Set up your belief structure far beyond just the Christian Pantheon. Think of all the possible conflicts between Wicca and Christianity and give your beliefs as to why they are not conflicts.

I think that in the end it is about having a solid belief system. Remember, to be a Christian Wiccan is to be a very rare individual, and so you must know what you believe and why.

I think Christian Wicca is much easier for a solitary practitioner. Now I would never bash or ridicule someone for his/her sincerely held religious beliefs, but keep in mind that there are such people, and sometimes the best thing to do is ignore them.

I know from experience that neither of you will change the other, nor will it ever end until one of you gets tired of arguing. So be prepared to defend yourself, but do not look for an argument, and the best way to do that is to not brag and keep to yourself in humility.

Also remember that the number of Christians in the world is on the decline and the number of Wiccans and Pagans are on the rise, so Christianity is not this super popular club that everyone is dying to draw from.

If you feel a calling to Wicca, Witchcraft and/or Wizardry and Paganism, then go for it and consider the possibility that this could be your new religion. It may be time to leave Christianity in the past.

Blessed Be.

Footnotes:
Personal experience

The Changing Role of Men in Wicca

The Changing Role of Men in Wicca

Author: Morgan Ravenwood
It is unfortunate but too often true that male Wiccans find themselves relegated to a passive, almost non-existent role in Wicca and many other Pagan traditions, thereby depriving their female counterparts of some potentially useful interaction, observations and teachings.

While many Wiccan women would defend this stance by pointing out that the Abrahamic faiths are male-centered and that they came to Paganism to avoid being forced to submit to male authority, they fail to realize that any faith that places emphasis on one gender over another is simply out of balance and deprives its members of both spiritual satisfaction and education.

We Wiccans must remember that it was a man, Gerald Gardiner, who originally gave birth and identity to the faith we practice today. However, he didn’t do so all by himself—he a lot of help and encouragement from women such as Doreen Valiente. Perhaps that is why the Gardnerian tradition has always promoted gender equality. Since then there have been some notable male Pagans such as Stuart Farrar, Oberon Zell, Isaac Bonewits, and more recently, Kerr Cuhulain and Christopher Penczak (who has written a great deal about gay Wiccans, whose numbers continue to grow) whose knowledge and experience have benefited us all.

A quick overview of some of the major Wiccan traditions certainly doesn’t inspire a man to want to join most of them unless he is willing to play a subordinate—and submissive- –role. While ones such as the various Druid groups and the Alexandrian and Gardnerian traditions seem to be more welcoming to the male practitioner, others such as the Dianic and Avalonian traditions are strictly matrifocal with no male participation at all. There are endless lists of Wiccan female-only groups on the web as opposed to barely a handful for men. All of this amounts to the same kind of sexism practiced by the mainstream religions, and is just as counter-productive.

We are all familiar with the concept of the Triple Goddess, which is of course worshiped by male and female Wiccans alike. While most female Wiccans relate the phases of the Goddess to our own lives, how do we apply this to the God, and in so doing, contemplate how this concept can be applied to men?

In my long years of study and correspondence with other practitioners, I have learned quite a bit from some very wise male Pagans. I recently asked some of them their opinions on this, and actually got some pretty similar answers, though one male friend said, “I hadn’t really ever thought about it!”

I can’t help but feeling that that is a very great shame indeed.

Equal gender identification really isn’t that difficult when you think about it. When we see the young Goddess as the Maiden, we could see her male counterpart as the Youth/Warrior/Student. As She reaches Her Mother stage, Her consort matures into the Father/Warrior/Hunter.

Opinions vary on when a woman has aged sufficiently to regard herself (and be regarded by others) as a “Crone, ” but on the other side of the coin, we again have her consort becoming an Elder/Sage/Grandfather. Though male Wiccans revere and venerate the Goddess in these various incarnations, might they not feel a little more comfortable if the God was given equal consideration?

Those female Wiccans who may belong to covens who worship the Goddess to the exclusion of the God might feel a little more in balance also.

When we look at the history of Paganism we find a large number of male deities such as Cernunnos, Dagda, Lugh, Cuchulainn, Pan, Osiris, Zeus, Apollo, and so many more. In ritual, particularly when petitioning for a special purpose, it is wise to aim such petitions towards a deity who may have certain characteristics particular to the object of the petition.

Male Wiccans especially may have certain issues that they feel more comfortable sharing with a male deity as opposed to a female one. That doesn’t mean, however, that they would (or should) eliminate worship of the Goddess in Her many forms—on the contrary, the male Wiccans of my acquaintance are very devoted to Her.

As in everything, balance and moderation are the keys.

We need look no further than our own Wheel of the Year to understand how important the God is to our religion. From Yule, when we celebrate the birth of the God, to Samhain, when He dies and prepares to be born yet again at Yule, our Sabbats are ironically centered on the God, with the Goddess both assisting and participating in a supporting (but no less important) role.

Consequently, it seems illogical and counter-productive to relegate the God along with male practitioners to a minor role in other Wiccan rites. While I am certainly not advocating the dissolution of all female-only covens, I DO encourage them to give some serious consideration to allowing serious male practitioners to participate in their rites. This would present many opportunities for fellowship and the sharing of knowledge, which would surely outweigh any perceived disadvantages.

The Religioustolerance.org website contains Edain McCoy’s description of the worship of Wiccan deities thusly: “We worship a deity that is both male and female, a mother Goddess and father God, who together created all that is, was, or will be. We respect life, cherish the free will of sentient beings, and accept the sacredness of all creation.” And yet, the same article also says, “Wiccans celebrate the sexual polarity of nature.

For example, the fertilizing rain is one manifestation of the male principle; the nurturing earth symbolizes the female. Females are respected as equal (and sometimes at a slightly higher rank) to males. A priestess is often the most senior person among covens — a local group of Wiccans. They aim for a female-male balance in most of their covens (local groups), although men are typically in the minority.”

The last sentence really reinforces the imbalance that exists in Wiccan practice and brings up a salient point: perhaps if more men chose to become involved in Wicca, it would drive up the numbers of Wiccan adherents and consequently make us more of a force to be reckoned with. The days of “broom closet” Wicca are coming to a close and we are already seeing the benefits such as the V.A. approval of the pentacle on the headstones of Wiccan veterans.

However, we must keep in mind that in order for more men to become interested in Wicca, they must be allowed equal consideration and status.

It’s a concept whose time has come.