The Transmogrification of Yule and Pagan Symbols

When one religion becomes dominant over other religions or belief systems in any given culture, the dominant religion often takes on symbols once belonging to the religions that become the minority.  In fact, a number of religions contain modifications of beliefs and practices arising from alternative or even opposing religious systems.  In many cases, the symbols carried over from one religion to another are altered and assimilated into the practices and teachings of the dominant religion: this simplifies the process of conversion from one faith to another.  For example, as Christianity spread and continued to dominate cultures around the world, many pagan customs, celebrations, understandings, and the symbols that embodied such concepts, through transmogrification, were modified so that the synthesis of Pagan iconology and Christian teachings could ultimately lead to a greater number of Pagan to Christian converts. 

The transmogrification of Pagan ideas sometimes led to the demonizing of deities and Pagan understandings; one of the best examples of this is the depiction of Pan, a fertility God and a deity associated with nature, which when adopted by the Christian faith became the common portrayal of Satan or the devil.  Since Pan is a fertility deity, commonly portrayed as half goat having horns and a phallus indicating his virility and sexual prowess, it was easy transforming this archetypal image into something sinister.  Yet, not all Pagan symbols were transmogrified in a negative manner; a number of Pagan symbols that continue to have positive connotations have been carried over into Christian iconography, some of which can be identified in the similarities between the Yule and Christmas.

Yule, a pagan holiday that involves acknowledging the change in season, the turning of the wheel, the longest night of the year, and the promise of increasing light to come, is a holiday that occurs annually right around December 20 to 23.  At one time, Christmas was referenced as “Yule Day”: a time that, in some cultures, involved a week long celebration from December 25 to January 6; the term “Yule,” is rooted in the Norse term “Jol,” meaning wheel (1).  Yule was the celebration of the “rebirth of the Sun,” and this celebration was commonly depicted in ancient almanacs with the symbol of a “wheel” (2).  The idea of the sun’s rebirth is one readily assimilated into the concepts of birth and the resurrection of the “son” of the Christian God, on December 25.

The birth of Christ was not always celebrated on December 25 however.  Mithras, a solar deity at one time referred to Sol inviticus, was worshipped by individuals involved in the Pagan Mithras cult as well as ancient Christians.  After Christianity became a dominant religion, the Mithras cult and its teachings slowly declined, but letting go of old traditions and pagan understandings would not prove so easy.  The birth of Mithras fell on December 25, while the birth of Christ was celebrated on January 6, and the mythos portraying the birth of Mithras and Christ contain amazingly similar portrayals (3).  Both Christ and Mithras are identified as mediator figures, and some scholars argue that there is evidence that Christ's as well as Mithras’s birth were attended by shepherds offering gifts (4).  Interestingly, even the death of Mithras and Christ prove similar; Mithras had his final meal with Helios, the god of the Sun, and during the meal, wine and bread were consumed (5).  Following the meal, Mithras ascends into the heavens, being carried away in the chariot of Helios, the Sun (6).  This story line is strikingly similar to Christ and the Last Supper who shares his final meal with his closest disciples before he is crucified, resurrected, and returns to Heaven to be with God.  By transmogrifying the celebratory birth date of pagan God Mithras on December 25 to the celebration of the birth of Christ, the ancient pagan celebrations involving the reference of pagan solar deities was eventually assimilated into the Christian belief system and teachings. 

References

(1-2)Anon. "Christmas History and Customs." School Education 14, no. 1 (January 1895): 23-24.

(3-6)Baljon, J.M.S. "Contributions from the History of Religions to the New Testament." Bibliotheca Sacra: A Religious and Sociological Quarterly 65 (1908): 1-40.

Article by Dayna Winters.  Dayna is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Patricia Gardner, and Angela Kaufman. 

Hosting a Magickal Yule Celebration

The season of Yule approaches: for Wiccans and other Pagans all over the world, Winter Solstice marks the rebirth of the solar deity. The event is celebrated by giving honor and recognition to the birth of the Sun God and the Magick and mystery of death and rebirth. It is also the longest night of the year with an annual date falling circa December 20 to 23. In contrast, in the southern hemisphere, the dating of Yule occurs circa June 20 to 23.  To Witches, the Winter Solstice or Yule signifies the rebirth of hope and vitality. In the darkest part of the year comes the pivotal moment when the Mother Goddess gives birth to the Sun God; the rebirth rekindles hopes, dreams, and simultaneously strengthens all living things in both a symbolic and literal sense as we all look to the Sun to rise in power once more.

Yule is a festive time: it is a lesser sabbat that is best celebrated with loved ones, family, and friends. We seek comfort and warmth from those we love in the cold nights of winter, and on this longest night of the year, we look within to find hope and vitality to carry out our dreams in the coming season, strengthened by the turning from darkness to light.  Yule celebrations may be held at any time of day on the Solstice, but many prefer to honor the returning of the Sun by celebrating in the evening. Decorations for Yule include objects representative of the God aspect of the Divine.   

Consider embellishments that have a gold color for the affiliation with both the God and Sun.   Also a fire festival, candles not only offer a source of illumination, but they can serve as a symbolic representation of the Sun God, as well as the promise of the continued increase of sunlight in the coming season. It is not hard to find remnants of the ancient Yule festivals still prevalent in some of the more secular or commercial trappings of the holiday season. The Yule log for example, has its origins in Pagan celebrations of the Solstice. They can be obtained in stores or made with relative ease. Other decorations can include seasonally prevalent gifts of the Earth such as Mistletoe, Holly, Evergreens, pine cones, and other beautiful accents found in nature.

Yule festivals are a great time to enjoy comforting foods as well.  Hot ciders, stews and other types of hearty foods can make your Yule celebration nurturing for body and soul. Consider sharing the joy of cooking by hosting a Pot Luck Yule celebration. A theme can even be selected to make the preparation for feasting fun.  Consider a Solar theme with foods on the yellow, orange, and red spectrum. Other ideas could include a theme harkening back to heritage honored in your coven such as a Celtic, Italian, American Indian or Egyptian themes with foods stemming from these traditions.

Yule rituals are invigorating, but the fun does not have to stop there. Consider games or activities for young and old to continue the festivities outside of circle. These can include games that challenge participants to use their psychic abilities, telepathy or psychometry games, story telling or re-enactments of the birth of the Sun God. Be as creative and festive as you like, but also remember the reason for the celebration itself and do not forget to give honor, thanks, and blessings to Mother Earth and the Solar God and leave appropriate libation after the ceremony is held.

Article by Angela Kaufman.  Angela is the coauthor of Wicca: What's the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters and Patricia Gardner.

What is the Wiccan View of Christianity?

To a Wiccan Christianity is viewed not much differently than Judaism, Islam, Taoism, or any multitude of religions aside from the one we practice.  If there is any difference it may in fact be related to the amount of animosity at times expressed by members of the Christian faith who outwardly denigrate Wiccan beliefs.  Given this unpleasant reality, it is not uncommon for some Wiccans to view Christianity as a source of oppression. 

To further complicate relations between practitioners of these two faiths, there are historical rifts that have fostered a mistrust and at times animosity towards each of these religions.  Not unlike long held conflicts between different socio-political factions, a history fraught with tension and oppression has produced lingering effects.  It is common for some Wiccans to assume that Christians will be quick to dismiss, judge, or denigrate their beliefs.  This may be based on actual experiences of harassment or abuse, but may also perpetuate this hostility if we are too quick to jump to conclusions.  On the other hand, some followers of the Christian faith harbor negative attitudes or judgments about what Wicca is, in their minds, regardless of the truth.  This can lead to aggressive and sometimes harassing tactics to convert, embarrass, or create discomfort for the Wiccan practitioner.  Either of these two extremes proves detrimental to tolerance and the ability to move forward into greater acceptance. 

 Aside from hostile attitudes stemming from past misunderstandings or historic oppression, many Wiccans view Christianity as containing elements of paganism existing before efforts at transmogrification by the church centuries ago.  Wiccans may recognize the pagan undertones in elements of Christian worship such as the Trinity, the Christmas tree or Easter Egg, or even myriad saint’s days that fall in accordance with pagan days of worship.  The extent that this recognition is a source of contention depends on the practitioner themselves.  Some Wiccans also view parallels believed to have been useful in the acculturation of Christianity.  For example, as Wiccans we honor the birth, growth, and death of a Solar King Deity, as do many other religious systems.  As a result some Wiccans hold the view that Christ is another archetypical Solar King Deity.  Others view him as a sage healer trained by the Druids, but do not as a result, pay homage to him as the son of God.  Wiccans have a plethora of seeking within our own spiritual system without seeking to adapt from Christianity in general.  Like most things however even this carries its exceptions.  Some Wiccan practitioners seek to blend Christianity and Wicca although a majority of Wiccans do not. 

 It is worth noting that within the 13 Principals of Wiccan Belief it is stated “Our only animosity towards Christianity, or towards any other religion or philosophy of life, is to the extent that its institutions have claimed to be ‘the only way’ and have sought to deny freedom to others and to suppress other ways of religious practice and belief.”  This explains that in general Wiccans are not seeking to be the polar opposite of any religion, nor are we seeking to “invert” or disgrace the practices of Christians or any others.  The existence of any hostility is a result of centuries of propaganda and anti-pagan campaigns that have sought to drive out the practices of paganism, Magick, divination and healing outside of the institution of the church. 

Article by Angela Kaufman, co-author of Wicca: What's the Real Deal?  Find out more at http://www.wwtrd.webs.com.
 

Should I tell my significant other that I AM Wiccan?

Boy meets girl, boy marries girl, boy finds out girl is a Witch. This formula proved successful in the TV classic Bewitched. In real life this scenario could produce less entertaining relationship issues.  Hiding an interest in or practice of Wicca from someone who is supposed to be an intimate partner is a recipe for disaster.  If being involved in a budding new romance raises concerns about whether to let your suitor know you are Wiccan the question that arises is, ‘Why’?

Why would a new relationship be threatened by your faith? If you have concerns that your significant other will not understand your religion, you may be correct. If this is the case, keeping your religion a secret will not foster a healthy, open relationship. If your partner would not be accepting of your religion it holds true that there is a part of yourself that your partner does not accept, whether it is a secret or not. When the truth surfaces, as truths have a habit of doing, you will need to contend with the damage of secrecy and lack of trust in your partner regardless of their own misinformation about what you believe. Starting a relationship with secrecy or hiding an aspect of your identity should be a warning sign that this relationship lacks a healthy foundation. If you have already been involved in a relationship and then desire to pursue Wicca, it is still necessary to discuss your interests with your partner.  If they would not accept a choice you make to enhance your lifestyle through spirituality, then this speaks to the level of trust in this relationship and should be considered carefully.

How one discloses being Wiccan can play a role in how accepting others are. To discuss the basic beliefs involved in Wicca openly with a partner requires a candid discussion free of judgment on both sides. It is not a topic to be brought up during an argument, or when busy or distracted. It is helpful to use a lot of examples of what your beliefs entail. Since spirituality can be an amalgam of esoteric concepts, being able to link the tenets of your beliefs with actions you take can be helpful. Try to make comparisons to practices with which your partner is familiar. For instance, in telling a romantic interest about Wicca and the reverence for Mother Earth, one can give examples of the spiritual significance of mundane things that your partner has likely observed you doing- such as recycling or keeping a garden. These actions can be explained in their relevance to your religion to emphasize what Wicca is about as well as the fact that “acting Wiccan” doesn’t necessarily place someone on the fringe of society. Lots of people plant gardens and take care of the Earth, Wiccans see it as a spiritual practice. 

 It is important to address misconceptions candidly. Resist the temptation to judge your partner for not knowing what Wicca is.  The challenge now is to build understanding. Your words start this process, but actions must follow. Ask questions to ascertain what your partner has heard about Wicca, and be prepared for their response, good or bad. The goal of this discussion is to correct misunderstandings. This cannot be done successfully unless one takes the time to figure out what information their partner has gleaned. When possible, point to information in your own life, environment or social circle that contradicts misinformation obtained by your partner from other sources. For example, if your boyfriend has only heard of Wiccans being power hungry, flighty, or lacking in serious commitments, you can  point out that your practice of Wicca demands a level of humility, respecting your place in nature, concentrated focus, perhaps you have finished college and have been building a steady career for years etc.

In the long run, it is hoped that a partner can remain respectful and learn from your experiences. Some red flags would be a lack of respect, a demand that you give up your religion, or verbalization of understanding but consistent passive aggressive put-downs regarding your faith. Whether someone believes your religion or not, it is essential in an intimate relationship that each party respect each other’s views enough to not judge, make fun of or criticize the other.

What Are Suggested Wiccan Study Topics?

Without a structured agenda one can lose focus and miss the opportunity to strengthen their understanding of the Craft and its application to daily life. The Wiccan path is an ongoing quest in which one is continually a student.  To start, reflect on strengths, weaknesses, and goals at present.  How well do you know the “basics” of Wicca? What is your understanding of the Sabbats, the Principles of Belief and 13 Goals of a Witch?  How well do you know the “Wiccan Rede,” “The Witches’ Creed,” “The Charge of the God/Goddess,” and other literature from which Wiccan tenets are derived? It is necessary to have an understanding of the basics prior to embarking on some of the more glamorous facets of the Craft. To try to become adept at Magick without first having a good understanding of spiritual principles and laws is unwise.

Explore as many books on basic Wicca as possible.  Weigh the information you receive using discernment in line with your highest ideals.  Make consistent entries in a journal like a Book of Mirrors to track your intuitive experiences and reflect regularly on information you encounter pertaining to your developing knowledge of Wicca.  

Examine how you are already living these principles, and what you may need to do to incorporate other principles to a greater extent. Explore facets of history that will enhance your understanding of how Wicca evolved. Becoming familiar with works like the ‘Malleus Maleficarum’ will add perspective to the historical context of anti-paganism as both propaganda and political weapon.  Learning one’s cultural history helps to enlighten one’s self and others.

Strive to balance  general knowledge with skill in specific Craft areas. It is counterproductive to finely hone skills in use of crystals but lack common sense and ethical application of this knowledge. As you advance in your understanding also prepare to compliment book knowledge of the Craft with experience. It is one thing to understand how meditation works theoretically, but there is no substitute for practice. It is also beneficial to understand the significance of animal and other natural totems, without neglecting the practice of spending some type of time outdoors allowing natural elements to surround you. Some specialties in Wicca can include healing, herbalism, divination, communing with animals and nature, and further development of intuition.

Regardless of your area(s) of specialty it is essential to place these studies in the greater context of your Wiccan faith. Many people may be able to read Tarot Cards for example, but to develop this skill as an extension of your Wiccan faith and beliefs makes the difference between reading the cards at face value and letting the cards be a vehicle to connect with the God and Goddess. When developing as a Wiccan, one is not just rehearsing a skill but developing channels to Nature and the Divine through many available outlets.

Angela Kaufman is the coauthor of Wicca: What's the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters and Patricia Gardner.

Help! My Parents Will Not Let Me Be Wiccan!

As Wicca continues to grow in popularity it is understandable that young people searching for ways to make sense of the world and attain spiritual peace will continue to want to explore this path as well. Problems may arise when a teen’s parents or guardians do not understand the Wiccan faith, or, worse, are not open to understanding and exploring it for themselves prior to judging Wicca as evil. What should a young person do if confronted with this dilemma? Is what mom or dad doesn’t know still going to hurt them? Is it better to abandon all hope of studying Wicca to appease the family? 

No matter what lifestyle a teen is exploring within their own natural or constitutional rights, when in mom or dad’s home, one must do or not do as mom and dad say. If a teen has a true interest in Wicca that is more than a passing impulse, the opportunity to worship the God and Goddess and practice this faith will await them when they are independent and able to establish their own lifestyle outside of the confines of the family home. 

In the meantime, some potential for education or compromise may exist depending on the openness of the family as well as the diplomacy and behavior of the teen.  For instance, if Betsy, a 16 year old, introduces her interest in Wicca to her parents openly and shows her parents some positive books from the local library to help answer any questions they  have, or brings her parents to a positive practitioner of Wicca in the community to address concerns or questions, a discussion can ensue in which her parents can express their concerns or misunderstandings. They may still have concerns about Betsy being harassed or bullied at school or still have rules they wish her to follow such as not practicing with a group without their permission or without introducing them to the group leaders etc. but these matters are more likely to be discussed openly now. 

Say in contrast that Carrie, another 16 year old, becomes more and more withdrawn and secretive with her family. One day her mother is doing her laundry and finds Wiccan literature in a pocket of her jeans. Confused and concerned, Carrie’s mother confronts her daughter with her interest in Wicca. An argument ensues and her mother forbids her from practicing Wicca.  Her mom has come to associate secrecy and deception with her religious interests, and the opportunity to promote understanding and gain mom’s trust lost. 

The process of discussing interest in Wicca with a parent can vary but these examples illustrate the need to be open, respectful, and to go the extra mile to educate others. How a teen acts toward their religion and the process of sharing information they have learned with others will go a long way in building bridges vs. burning them. It remains the parents’ right to establish limits and rules in their house. A teen who is committed to exploring Wicca will have ample opportunity to pursue the faith in their own independent lifestyle when this milestone occurs. In the meantime, respecting nature, respecting parents as embodiments of the God and Goddess, and respecting Mother Earth are practices that can continue regardless of the title one wears or identifies with and will prepare the teen for a Wiccan lifestyle later on in the future.

Angela Kaufman is the coauthor of Wicca: What's the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.

Activity Planning for Wiccan Youth Clubs

There are fun, educational, and socially conscious activities that youth can explore that would promote and develop their identity as Wiccans.  One of the most important things to bear in mind when planning these activities is that whatever is done under the public banner of “Wiccan Club” will be a representation to the community of what Wiccans do.  Just as a community would take note if a troop of Boy Scouts were caught hosting a rowdy party, so too would a club of this nature draw attention and negative judgment if it’s members were to present out of alignment with their true ideals and philosophy. Also of importance in forming a club for Wiccan teens is to be sure to consider safety measures in determining logistics of club leadership, meeting places etc.  Be extremely cautious when establishing leadership for such a club as it will be essential that a credible individual, preferably one met by parents of youth joining the club and approved of by the same, is overseeing club activities.

A good place to start in solidifying a club for Wiccan teens would be to grow in understanding of the 13 Goals of a Witch.  In fact, an ongoing project for this group could be to focus on one goal at a time for 13 consecutive months and establish projects for individuals as well as the group to explore what each of these goals mean.  As an example, goal number one is “Know Thyself,” so activities and journaling assignments can be used to enhance exploration of this goal.  To make things fun, these activities could extend to art making, writing, music making etc.  One of the ending projects could be the topic of a local art show.  Another goal, “Keeping Words and Thoughts in Good Order,” could be attained through a challenge of practicing assertiveness with others and committing to abstain from aggressive, impulsive, or harmful speech. 

Activities that enhance the concept of honoring of the God and Goddess through the care of Mother Earth as well as nature and animal life would be perfect activities for Wiccan clubs to show their true colors as well as to get valuable experience in community service while strengthening their connection to Nature.  Weekly or monthly service days in which members volunteer collectively at animal shelters, neighborhood cleanup projects, or get involved in animal or environmental protection campaigns can be great and exciting ways to bring the spirituality of Wicca into a mundane and practical use.  The experience gained in volunteer work is priceless to both the volunteer and those on the receiving end of such charitable work.  Working to give back to nature and animals also increases the connection to Mother Earth.

Other activities that can help with group cohesiveness and enhance study of the Craft can be established through group practice of psychometry or telepathy.  This can be turned into a series of games.  For example, each member of the group can present an object such as a watch, piece of jewelry or picture.  Then distribute the items to someone else so no one ends up with the item with which they are familiar.  Each member will then hold the item in their receptive hand and attempt to receive psychic impressions from the energy of the item.  Other games can be created with the purpose of enhancing group members’ abilities to give and receive psychic impressions to each other, and things like photographs, cards, or small items can be used as props to enhance this practice in earlier stages.

Arts and craft activities are great for Wiccan Clubs as well.  Brooms, cauldrons, wands, grimoires, and other common tools can be created or enhanced by refurbishing old items collected or recycled materials.  To add even more variety, if each member of the group brings one collected item to contribute to making a single tool, creativity as well as teamwork can be enhanced. 

There is no limit on types of activities that can be implemented for fun, learning, networking, and the pursuit of social justice or environmental protection.  These activities can give Wiccan club members a chance to grow in their own faith and demonstrate a positive attitude in the community thereby role modeling what following the Wiccan faith really means.

Angela Kaufman is the coauthor of Wicca: What's the Real Deal? Breaking Through the Misconceptions, along with Patricia Gardner and Dayna Winters.  The book is available at Schifferbooks.com, Barnes and Noble.com, Amazon.com, and fine bookstores everywhere.

An Explication of the Principles of Belief: Part 13

“We work within Nature for that which is contributory to our health and well-being.”

Wiccans utilize the natural and supernatural realms for resources and physical/spiritual sustenance.  Wiccans seek to utilize the gifts from Mother Earth and our knowledge of other realms to bring balance, peace, and healing to others and ourselves as appropriate.  We do not seek to exploit the fruits of Mother Earth or misuse the energy surrounding us in order to gain power or advantage over others.  We seek to work within that which is naturally available to all in order to promote health and growth, whether it is physical growth, spiritual, or both.  Wiccans also abide by the law “fairly take and fairly give” meaning that we do not seek to ravage the fruits of the Earth even if it were for our own health and well-being.  We believe in acquiring knowledge, wisdom, and balance from our surroundings on a physical and energy level.

We take seriously that our relationship with nature be a mutually beneficial one.  To the best of our ability, we want to give back to the natural world that sustains us, and seek nurturing without greedily seeking to dominate the natural world.  It is within a Wiccan mindset to seek remedies for both physical ailments as well as emotional needs from what is naturally available to us.

We seek to connect with the bounty of Mother Earth to promote health and growth before seeking nurturing from synthetic sources.  This, of course, does not to imply that all Wiccans are devoted to health food or are instant herbalists.  There are sub-specialties that those who follow the Wiccan faith may also be interested in learning.  This principle does not imply that Wiccans do not utilize synthetic objects such as plastics or that all Wiccans only eat organic foods.

Again, there is great variation among Wiccan practitioners.  However, as often as it is possible to do so, we strive to work first with our blessings from the natural world prior to seeking artificial, synthetic, or superficial ways to sustain our health and well-being.  This further strengthens our connection with the Earth and natural energies as well as increases our sense of independence from the material realm.  We recognize that a spiritual path provides a degree of sustenance that is not enriched by a purely material focus alone.

Angela Kaufman is the coauthor of Wicca: What's the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters and Patricia Gardner.

An Explication of the Principles of Belief: Part 12

We do not accept the concept of absolute evil, nor do we worship any entity known as ‘Satan’ or ‘the Devil’ as defined by Christian tradition.  We do not seek power through the suffering of others, nor accept that personal benefit can be derived only by denial to another.

 

This principle is of extreme importance.  One common error people make is in assuming Wicca is “anti-Christian” and more specifically “Satanic.”  The above principal is designed to address this stereotype, stating that in no part of the Wiccan religion is there reverence for, or worship of Satan.  Wiccan philosophy emphasizes seeking balance through polarities in all of nature.  We seek to utilize the concept of polarities to maintain balance in ourselves and the environment around us.  Thus, it is only natural that Wiccans would recognize the existence of a counterpart to what is good, creative and benevolent.  We view this natural opposite to good as inherent in the necessary destructive force in nature.  We recognize that night follows day, birth eventually culminates in death, and warmth eventually gives way to the cold.  We do not align certain natural forces with any type of Satan figure, as we do not view a single Deity as encompassing all that is evil.

 Within the Wiccan pantheon there are aspects of Gods and Goddesses which are less “cheerful” than others.  There is for example, recognition of the spirit of aggression in Warrior deities, and death in Crone or Sage deities.  These deities are worshiped as keeper of the great mysteries of death and rebirth.  They may not carry the light and carefree energies of some of the other deities symbolically aligned with birth and nurturing, but they are significant and benevolent in their own way.  We do not seek out deities associated with justice, darkness, or harsher realities of nature to do our bidding in order to gain power or revenge.  We recognize their existence and we give honor to them as representations of life forces to which we all eventually succumb.  We do not seek personal gain through the suffering of others, and we do not promote the idea of denigration of others or ourselves.

Individual practitioners and covens have their own interpretations of concepts surrounding evil as a force in nature.  Some practitioners recognize balance in nature in the view of some forces of energy that are malevolent.  Others view all forms of energy as inherently containing their opposite to some degree.  In other words, to some Wiccans all that is “good” contains some potential for “evil” and vice versa.  Even among practitioners who recognize evil in the form of malevolent spirits or entities, there is no concept akin to the Judeo-Christian Devil.  The Devil or Satan as a singular evil being is actually a unique figure in monotheistic philosophy.  In most pagan religions recognition of evil beings or forces are typically seen as negative spirits, but not beings that are ruler over by a being of absolute evil.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

An Explication of the Principles of Belief: Part 11

As American Witches, we are not threatened by debates on the history of the craft, the origins of various terms, the legitimacy of various aspects of different traditions.  We are concerned with our present and our future.

The general public has only recently begun to openly warm up to the existence of the modern Craft movement.  It is no surprise that many assume that Wicca is a “new” religion.  Wiccans know that it is not the Craft that is new, but rather the more open awareness of Wiccans in the community as religious tolerance slowly increases.  The above principle is designed to not only challenge the misconception that the Craft recently emerged, but also to remind Wiccans to keep perspective when issues of our own heritage arise.

Contrary reports of the legitimacy of Wiccan history have developed as a result of periods of time when accurate record keeping was not possible due to oppression from the Church.  As a result, it appears as if paganism was prevalent worldwide, then disappeared, then reappeared centuries later with a new name.  The finer points of this controversy are beyond the scope of this article, suffice it to say that there has been debate among Wiccans and non-Wiccans alike about just how much of modern Wicca stems from these ancient pagan practices as it was impossible to keep open records through centuries of persecution.  There is additional controversy surrounding research methods and anthropological studies that link Wicca to various ancient pagan cultures.

Regardless of the extent to which modern Craft practices stem from ancient cultures in verifiable accounts, there remains a common thread weaving pagan religions with basic principles and practices of Wicca and relating all of this back to prehistoric polytheistic societies.  Our link is to our heritage and the Deities we serve, and while controversy arises from terms like “neo-pagan” vs. “reconstructionist religion,” we acknowledge in the Wiccan faith that we are not primarily focused on proving fidelity to traditions practiced in prehistory.  We practice adaptations of pagan practices in America in the modern day. It is Wicca’s ability to adapt and maintain pertinence to larger spiritual goals that has allowed our faith to evolve through the centuries.  We seek to explore our heritage and its relevance in the present, but are not threatened by discrepancies among traditions.  We do not seek to invalidate fellow Wiccans by focusing on such trivia.  Our practice in the present will continue to lead us into the future and with an increase yearning for wisdom and tolerance, what better time to honor our differences with respect?

With all that being said, let’s also consider that saying that we do not debate the history of the craft does not mean we simply forget about what has happened in the past as we move forward into our futures.  Let us also say that to forget the past is to risk repeating it.  While we are not threatened by debates regarding the history of the Craft, Witches are all too aware of the prejudices and religious biases that led to the persecution and death of thousands of people allegedly accused of witchcraft, even when many of those who were accused were not practitioners of the Magickal arts at all.  The Burning Times and the Witch Trials of the past are not to ever be forgotten; they are a constant reminder of what can and does happen when there is no religious understanding and tolerance.  If we were to ignore such events, we would be moving forward into our future blindly, perhaps dangerously, since the past can and does shape future events, especially if it is repeated.

By Angela Kaufman and Dayna Winters: the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

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An Explication of the Principles of Belief: Part 10

“Our only animosity towards Christianity, or towards any other religion or philosophy of life, is to the extent that its institutions have claimed to be ‘the only way’ and have sought to deny freedom to others and to suppress other ways of religious practice and belief.”

This principle explains that the extent of animosity, dislike, ill will, enmity, or the adversarial nature toward Christianity or toward any other religion is the extent of hostility that is warranted in response some representatives of the latter faiths who have sought to limit or deny the rights of Wiccans to believe and worship how they choose to do so.  There is also a dislike for those who outright renounce our beliefs.  In other words, it is not part of Wicca to be “anti-” any other religion or philosophy and Wiccans do not convert or proselytize or solicit membership.  We reserve our teachings for those who openly seek them.  If tensions exist between Wiccan groups and those of other belief systems it is a direct result of hostility expressed in the form of harassment and discrimination against Wiccans for our own religious practices.

There is also no part of Wiccan doctrine or general belief that is mutually exclusive of other systems; Wiccans, as a whole, do not deny the right of others to practice their religions even though it may not coincide with our specific beliefs.  In Wiccan practice, we acknowledge that not everyone in the world may honor the Goddess Isis, for example, but we do not inherently conclude that those who do not worship Her are doomed to some ill fate.  We see it as our practice to honor Her and not to convince others of their dire need to do the same.

A part of this principle extends to Wiccans as a guide, and that is in the specification that this animosity is in correlation to confrontation by others and is not an open invitation to rant on others of different faiths or to become lost in a martyr role.  It is not appropriate to direct anger, unprovoked, at members of other faiths who are not responsible for the derogatory or discriminatory acts or speech of the larger institutions with which their religion is aligned.  We do not seek to discriminate or retaliate against individuals of other religions as a repercussion of their religious institution acting in a discriminatory manner toward those who practice our faith.  It is a statement of defending one’s religious rights when warranted and a reminder that harmony is the overall goal when possible.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

Enya - Boadicea

The song Boadicea by Enya was used as the signature music for Stephen King's film, Sleepwalkers in the early 1990s.  The song comes from Enya's first self-titled album released in 1987.  The album was later re-released as The Celts in 1992.  The title of the song is actually the name of the British Iceni tribe's queen who was responsible for leading an uprising against the Roman Empire when the Romans were attempting to occupy the tribe's territory.  Her name is rooted in the Celtic bouda word meaning, "victory." 

The music is soft, light, and eerie, making it ideal music for meditation, deep thought, and reflection.

An Explication of the Principles of Belief: Part 9

We acknowledge that it is the affirmation and fulfillment of life, in a continuation of evolution and development of consciousness, that gives meaning to the universe we know, and to our personal role within it.

Wiccans seek to fulfill spiritual development by holding a conscious regard for nature and our place in the world. We see ourselves as part of an ecosystem, nurturing and nurtured by all of life.  We seek to attune our energies to that of the greater world and to find personal and spiritual fulfillment.

Wiccans are spiritual seekers whose religion is entwined with the forces of nature and expressed through worship of the God and Goddess as well as the natural cycles.  To Wiccans, Magick is harnessing energy and psychic “gifts” are merely a skill in tapping in to currents of information that are open to anyone who is willing to take the time to receive it. Dress down the Halloween Witch and what remains is the hard work, dedication and commitment that Wiccans carry in serious pursuit of spiritual development.  This idea may come as a surprise to those whose understanding of Witchcraft developed solely based on media portrayals: depictions based only the frills associated with Witchcraft and Wicca. 

We believe in fulfillment in our spiritual purpose.  The true attraction to this path is to seek harmony in one’s self and the connection to natural forces. Wiccans seek fulfillment in aligning with the cyclical progressions in nature and to develop spiritually. The arts of divination, healing, and Magick are merely part of a greater process in living a Wiccan lifestyle.  What the media often portrays as the culmination of the Wiccan lifestyle, including Magick, psychic phenomenon, ritual, or occult wisdom, are simply fringe benefits of being a Wiccan, not the main focus. The true focus of a Witch is found in following a calling that speaks to one’s own life purpose as a part of the tapestry of nature.  We seek to develop our own consciousness as we exist in relation to the world around us.  We seek to understand our role in the world and carry out our spiritual development in balance with nature and those around us.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

An Explication of the Principles of Belief: Part 8

Calling oneself ‘Witch’ does not make a Witch – but neither does heredity itself, nor the collecting of titles, degrees, and initiations.  A Witch seeks to control the forces within her/himself that make life possible in order to live wisely and without harm to others and in harmony with nature.

It may seem at times like Wicca is so flexible it defies limitations.  Wiccans are frequently accused of being “self proclaimed” or “self-styled,” but let it not be forgotten that the term Witch is being used to describe the practices an individual holds as a valuable part of their craft and way of life. Someone calling himself or herself a Witch in title alone does not a Witch make.  An individual’s deeds, beliefs, and actions must back this title to make it authentic.  It is often believed that one can be given a title, degree, or “gifts” associated with Witchcraft simply by birth.  While many religions have followers who believe in instilling a line of faith to next of kin handed down like a surname, Wiccan practice does not uphold this tradition.  Perhaps because many Wiccans have come to the Craft of their own volition after spending time in faiths bestowed upon them from birth, it seems more common for modern Wiccans to want to allow those to come to this tradition who seek it for personal reasons, and not simply as a matter of family tradition.

This is not to say however that family members cannot introduce others to the Craft.  It is possible that children raised in a Wiccan household will grow comfortable enough with the beliefs of their parents to which they cannot help but be exposed, to want to seek out their own practice in the Craft; however, this may not always be the case.  In many Wiccan traditions children may be welcome at rites when appropriate, or will be exposed to discussion of their parents’ beliefs and practices, but will not be expected to engage fully until at an age to make a conscious commitment to study and practice as a Witch themselves.      

There are also families wherein interest in parts of Witchcraft beyond the spiritual traditions of Wicca prevail sparking an interest in the Occult and supernatural that may yield a study of elements of Witchcraft.  To briefly explain, Witchcraft is the practices involved in performing healing, divination, Magick etc., but does not necessarily embody the spiritual beliefs associated with Wicca as a religion.  Therefore, some families define particular practices as being inherent in their culture: for example, Tarot reading or healing arts, and these practices are taught and fostered in other family members who show interest and potential.  

Some families choose to continue the tradition of Wiccan practice throughout the generations; thus, individuals who do continue to follow Wicca as it was introduced to them by family members are known as “hereditary witches.”  Nevertheless, regardless of family ties, for “hereditary witches” it is typically expected that they will need to learn, grow, and develop skills in practicing elements of Witchcraft and to grow spiritually as a Wiccan, just like anyone else. For comparison, if one is born to parents who speak German, one still needs to learn to speak German.  It may be easier than someone growing up in a Spanish-speaking household who later wants to learn German, but it remains a learning process nonetheless.  It is erroneous to assume that someone will have more potent Magick, more capacity for divination or healing or a better aptitude for telepathy just because their parents were Witches.  There are certainly examples of families who have high numbers of individuals highly attuned to psychic phenomenon but the opposite is also found in some occasions to be true, and it remains controversial to what extent a genetic advantage is involved as opposed to openness, exposure, and practice.  In all, it is how one lives, and follows the path of the God and Goddess, that wisdom to practice Witchcraft develops, not from family history alone.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

An Explication of the Principles of Belief: Part 7

We see religion, magick and wisdom in living as being united in the way one views the world and lives within it – a worldview and philosophy of life which we identify as Witchcraft – the Wiccan Way.

For serious practitioners of Wicca there is more to the term Witch than casting spells, more to being Wiccan than setting oneself apart by being part of an esoteric path, and more to Magick than wearing misunderstood symbols.  Our practice is our way of life, and it embodies our worldview.  Sure, the jewelry is fun and studying divination and healing is enriching, and Magick can be energizing, Sabbats remarkable; but to call one’s self a follower of the Wiccan way is more than dressing the part and saying the words.  It is a way of life, a manner of existing in the community and a course of journeying through the world while holding what is sacred in perspective every step of the way.

        

Serious practitioners are not out to toy with Magick or misuse divinatory practices in unethical or harmful ways; we simply do not have the time and energy to go out of our way to indulge in practices that do not advance our commitment to the Goddess/God and nature.  We practice our religion that acknowledges the power of Magick in the synthesis of energy all around us, but we also attune ourselves to needs of our immediate surrounding while we maintain the wisdom to “fairly take and fairly give.”  Our philosophy carries the importance of co-existing with nature.  We identify with our craft in daily decisions that honor the God, Goddess, and the Earth and provide spiritual fulfillment.  Even the rituals that are part of the Wiccan faith in honoring the changing seasons through Sabbats and the phases of the moon through Esbats are not the total of a Wiccan lifestyle.

Wiccans do not seek to neglect a lifelong connection to the God and Goddess in favor of emphasizing Magick or ritual, but use Magick and ritual to maintain connection to the God and Goddess.  One who is a Wiccan practitioner seeks to align the spirit and philosophies of magick, religious rites, honoring of Deities, and communing with the spirit world into a lifestyle that encompasses daily acts and decisions.  For Wiccans, wisdom, Magick, and religion are all connected in a lifestyle that attunes us to the God and Goddess.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

An Explication of the Principles of Wiccan Belief: Part 6

We do not recognize any authoritarian hierarchy, but do honor those who teach, respect those who share their greater knowledge and wisdom, and acknowledge those who have courageously given of themselves in leadership.

Wiccan practices allows flexibility, and it is essential to realize that there is no singular structure or hierarchy adhered to by all practitioners of Wicca.  In addition, there is no uniform system of establishing authorities in smaller work in covens or groves that is shared by all practitioners.  It is up to a specific coven to develop a hierarchy: one delineated by their own traditions.  This hierarchy will often recognize some form of rank or eldership, usually individuals titled clergy Priest or Priestess.  These titles may continue to be defined based on specific tradition; for example, a High Priest and High Priestess might hold the most seniority and are the highest ranking elders in the specific coven.  Other clergy in a coven group might hold rank of Priest, Priestess and, in some traditions, this is further broken down into degrees of which there are usually three.  In many but not all covens, there are also significant milestones recognized in spiritual development that are acknowledged through title and privilege, such as a distinction between neophyte, dedicate, initiate etc. Such titles generally imply rank related responsibilities and privileges like the ability to hold ceremonies and rites specific to that tradition which are unknown to those of a lower rank; the ability to begin practicing Magick; the definition of role within the group as healer or in another specialty, or the ability to study and be attuned to the energy of a specific elemental force.

Traditions vary and the structure of specific covens differ. There is within each Coven also an understanding that the elders and clergy of a coven are to be respected for their knowledge and work, but the elders are not part of a larger council or governing body. This allows for autonomy and integrity of various traditions. It is also known in coven and solitary practice that, in this faith, there is respect given to those who have established themselves as pioneers in the re-claiming of the Craft and who have worked to promote Wicca as a legitimate, positive, innocuous religion: this respect comes prior to a title, degree, or rank. For example, much progress has been hard earned by Wiccans who fought to obtain the right to have a Pentacle signify the grave of Wiccan soldiers fallen in battle. Whether the individual was a High Priestess, Priestess of any degree etc. is not held as fundamental, but the respect of the perseverance of individuals and groups involved is acknowledged. Regardless of title, we strive to lead by example. In such a way, we recognize that our titles may not be given credit by the outside world, but our deeds will. We also acknowledge that neophyte through elder, our deeds are what truly delineate our connection with the Divine.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

An Explication of the Principles of Wiccan Belief: Part 5

“We recognize both outer worlds and inner, or psychological worlds sometimes known as the Spiritual World, the Collective Unconsciousness, the Inner Planes etc – and we see in the interaction of these two dimensions the basis for paranormal phenomena and magical exercises.  We neglect neither dimension for the other, seeing both as necessary for our fulfillment.”

The intermingling of physical and paranormal phenomenon ebbs and flows in popularity in the mainstream and carries a cyclical threshold of acceptance throughout the centuries, perhaps related to the cyclical nature of trends both spiritual and occult.  Wiccan beliefs give credence to the paranormal, the existence of Magick, the power of the subconscious and unconscious, and the interaction of inner experience and the outer world.  For us, it is not a matter of whether supernatural or occult interest is in vogue, it is our way of life to interact with realms that parallel, but that are not limited to the mundane.  We see the supernatural as a quite natural extension of what our five mundane senses can perceive.  We interact regularly with forces beyond the readily apparent to the mere five senses.  Wiccan beliefs acknowledge interaction with the spiritual and mundane worlds.  It is a normal way of life for us to not be limited to the purely physical realm.  In fact, Wiccans are not shy about acknowledging the “spirit” in “spirituality.”

We seek to gain proficiency in accessing the realms and energies beyond the mundane physical plane including the unconscious and astral planes, but we also seek to hold a balance between our mundane and our spiritual needs.  We do not promote the negligence of material, mundane matters in extending our interaction in spiritual realms to the detriment of our basic needs.  In other words, we do not seek to explore spiritual worlds to the negligence of care of our bodies, homes, families, and routine life tasks.  We seek to access spiritual components of parallel planes in order to accentuate our lives.  We recognize it would be unwise to neglect the spiritual realms for a purely mundane focus, and vice versa.

While in the past many Witches faced ridicule, harassment or alienation for what now is a subject of bestselling books, retreats and workshops to unleash secret knowledge, to ghost tours, to séances to holistic healing journeys, Wiccans have been exploring, studying and talking about our beliefs in the reality beyond the mundane for decades, and Witches and pagans of all forms worldwide have long held the belief in and daily interaction with, these powers.  While popular and even scientific acceptance of these practices varies through the ages, Wiccans see this as an integral part of our lifestyle and practice.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.

An Explication of the Principles of Wiccan Belief: Part 4

“We conceive of the Creative Power in the universe as manifesting through polarity – as masculine and feminine – and that this same Creative Power lies in all people and functions through the interaction of the masculine and the feminine.  We value neither above the other knowing each to be supportive of the other.  We value sex as pleasure as the symbol and embodiment of life, and as one of the sources of energy used in magical practice and religious worship.

Most practitioners of Wicca recognize energy in all forms of life consisting of duality. These opposing forces are conceived of as “masculine” and “feminine” energy; although, this does not refer to gender in a mundane sense, but the nature of this energy being a projecting or receiving force. Like tides in an ocean the ebbing and flowing waters are both necessary, and as one tide advances while another recedes, neither is dominant or superior to the other.

This energy is embodied as a God and Goddess who carry the nature of this receding and advancing energy. As all things in nature must have balance, Wiccans see polarity of opposites in the God and Goddess.  With the God and Goddess as the culmination of energy manifest in Divine form, it is then only natural to hold the exchange of energy between them, or the combination of masculine and feminine energies, as an act of divine union. In Wiccan religion, this is considered the “Great Marriage” of the God and Goddess and their union is the source of nurturing and fertility of all nature on a seasonal cycle.  Thus, the Wiccan view of combining masculine and feminine polarities in sexual union is considered sacred. In viewing sex in this manner, we see it as a Divine act of combining powerful energies, and it is an act to be treated with respect. Whether for pleasure or procreation we see it as an extension of the act of creation that allows nature to continually rejuvenate season after season.

We hold the concept of balance as being critical as we see all things in nature as existing in the context of their polar opposite. Joining with a partner in sex, regardless of gender, is a bringing together of complimentary energies which some choose to engage in for magickal practice; however, this is completely up to the individuals and should never be performed under any type of coercion.  One can be just as successful in magickal workings combining energies with others through gathering in a circle to raise energy through rituals that do not contain any intimate physical contact, or that contain symbolic representations of the God and Goddess joining in the Great Marriage, such as holding the athame (ritual knife) with the blade inside the ritual chalice (representing the Goddess). Magick is about harnessing energy through intent, and for a Wiccan to channel the powerful energy of opposites in nature, the act need not be literal but can be represented symbolically.

Angela Kaufman is the coauthor of Wicca: What’s the Real Deal? Breaking Through the Misconceptions, along with Dayna Winters, and Patricia Gardner.  You can find out more about the book at: http://www.wwtrd.webs.com.