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essence-of-wicca · 4 months ago

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Notice: This blog is meant as a collection of informational essays I have written. As such, it will not update with new posts, although existing posts may be edited in the future. Notices of major edits will be posted to @sova-witch

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Introduction & Contents

Very many books and websites about Wicca put a lot of emphasis on spells and other practical applications, on the Witchcraft aspects. While those components are valid and important, sometimes that emphasis creates too much of a surface level aesthetic of being a Witch, and the spiritual basis gets overshadowed. This all occurs with the ever-present reminder that Wicca and Witchcraft are not the same thing, while simultaneously removing the distinction by focusing on the Witchcraft, and still labeling it Wicca.

It is my aim with this project to bring the focus back around to Wicca as a religion of substance, rather than the aesthetic. It’s also meant to be informational, and provide perhaps a middle-of-the-road perspective on Wicca; I don’t believe one must be Initiated into any Tradition to be considered and accepted as a Wiccan, but I do believe there are things that are and are not part of Wicca, just like any other religion. That being said though, my focus is on what is, rather than what isn’t; I’m not interested in throwing shade at anyone else for their practices, choices, or preferences.

I am an Initiated Wiccan (2nd Degree Gardnerian), and an hereditary Witch. I was taught Wicca from a young age (mid-1980s) by my parents, and actively pursued Initiation beginning at about 16 (I’m now over 40). As such, honestly, I haven’t read extensively on Wicca, as I already had what I considered to be more than the basics. I do have a few reading recommendations, however, which I will share at the end of this series.

Everything I've written is solely my opinion, coming from my own experiences, thoughts, and interactions. I do not speak for anyone but myself, not even other Wiccans. Additionally, I will be talking about Wicca in general, and not the specific (Oathbound) Tradition I was Initiated into. Anything I seem to be stating as fact should be viewed as generally accepted, though keep in mind that opinions and practices will always vary, depending on who you talk to. Some of this information assumes a general knowledge of Wicca and Paganism more broadly, but if anything seems confusing or unclear, please don't be afraid to ask questions, either in comments or DMs.

I greatly appreciate your interest in my writings. Blessed Be.

Contents

Each title in this list has its own post. Simply keep scrolling to read in this order. After the 101 Series, I have included ritual scripts I have written as well.

Wicca 101

Definition

Categories

This section concerns categorical terms, and explains my usage of them.

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🔮 Pagan vs. Wiccan

All Wiccans are Pagan, but not all Pagans are Wiccan. The same way that all flowers are plants, but not all plants are flowers.

Many use the Christian denomination model as a comparison (e.g.: all Methodists are Christian but not all Christians are Methodist), however this is a false analogy; Methodists and all other Christians conceive of and worship the Divine under the same name, they all ultimately originate from the same group of people (that is, the Apostles and other Jews who followed Christ at the time He was living), the same geographical location, and the other beliefs and the services of these various denominations share many additional similarities.

The same cannot be said of the full spectrum of Paganism. Some follow a specific cultural pantheon, such as Celtic, Norse, Greek, etc.. Others do not ascribe to one pantheon, instead following whatever Gods call to them, regardless of Their cultural origins.

Additionally, there is often variation in the ways in which these Gods are honored. Wiccans, for example, hold their rituals within an energy circle, calling on the four Quarters (compass directions) to watch over their sacred space and also utilize certain tools for specific purposes within their rites. In contrast, Asatruar (followers of Asatru, an attempt to reconstruct the original ways in which Norse Gods were honored) hold what are called blots (rhymes with “coats”) in which they share food and drink and toast the Gods, usually without other formalities.

Then there are traditions from other parts of the world as well, which all have Deities and traditions that are very distinct from any European-derived Paganism, such as the African diaspora religions (Voudun, Santeria, Candomble, etc.). So, Paganism as a whole is far more diverse than Christianity, and so using that analogy is limiting the scope.

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🔮 Pagan vs. Heathen, eventual blasphemy

Most Asatruar and some other groups prefer the term “Heathen” to Pagan. Originally, the two words meant essentially the same thing; the common people of the land. Pagan comes from the Latin paganus, which means “country-dweller.” Heathen means “someone of the heath, the countryside.”

The words came to be derogatory with the Christianization of the Roman Empire. The soldiers used the word paganus to refer to those civilians living in outlying regions who still worshiped pre-Christian Deities and were not citizens of the Empire. Additionally, heathen originally carried connotations of the land being uncultivated (rural, still wild), which, when applied to people and their beliefs, became a negative rather than simply a descriptor (similar to "hillbilly" or "redneck" in modern America). Eventually, to be a Pagan or a Heathen became an undesirable, and then blasphemous, thing as Christianity began to take a stronger hold over Europe, and it was decided that the pre-Christian Deities were false and/or demons in disguise.

From what I’ve seen, one of the reasons for preferring Heathen over Pagan, is the reputation some of modern Paganism has earned, as being all "love and light/good vibes only." They feel that some modern Paganism too often ignores the darker/"dangerous" Deities and practices in our collective pre-Christian paths, wanting to see the older Gods through a Christianized, dualistic lens of “good vs. evil.” Most Pagans and Heathens come to their religion partly out of a want to escape that kind of duality and the edict to display a "pure" sort of morality. While that isn’t my particular situation, I can understand the sentiment.

So even though the two words meant similar things originally, today people generally prefer one or the other, and we need to be mindful and respectful of that.

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🔮 Pagan vs. Neo-Pagan, other divisions

This is becoming largely a matter of personal choice and opinion, whether to call one’s self a Pagan or a Neo-Pagan. There are those who would say that Paganism encompasses all religions and spiritual paths of non-Abrahamic origin (Judaism, Christianity, and Islam), and that putting “Neo-” in front of it just means it’s a more modernized take on something older; “New Paganism.” This definition of Pagan would then include Asian Traditions such as Shinto, Hinduism, and Buddhism; Indigenous Traditions like those here in the Americas, or in Africa (and those paths that grew from them, such as Santeria and Voudun), the Traditions of Pacific Islanders, or the Aboriginal Peoples in Australia. However, most of these Indigenous peoples object to being called Pagan, seeing modern Paganism as wholly distinct from their enduring traditions.

Additionally, many Indigenous paths are closed systems, meaning they are only open to people of those cultures, and if you are not, you must be invited to learn by someone who is. In the case of African diaspora religions, they grew as a direct result of slavery and racial oppression. Taking from these peoples’ spiritual and cultural traditions without express permission is called cultural appropriation, and it is (thankfully) becoming more and more taboo in the general Pagan community. So, referring to those paths as Pagan, may be offensive to those who follow them, and just like those with a preference for the term Heathen, it’s important to respect that.

Some choose to divide the whole of Paganism into three levels:

Paleopagan, those that have an constant, uninterrupted line of followers back to their origins, such as the aforementioned Asian Traditions.

Mesopagan, attempts to re-create or revive otherwise Paleopagan religions that can sometimes blend Abrahamic teachings as well.

Neo-Pagan, any path whose origin seems to lie in comparatively modern times, specifically within the last century or so, but is usually influenced by pre-Christian belief systems and customs.

By that definition, Wicca is usually considered Neo-Pagan, with the possible exception of British Traditional Wicca. You can read more about these distinctions here. A caution though, this is the personal website of a very blunt and opinionated Pagan author. While I wanted to illustrate his divisions, I do not agree with or endorse all of his views. I am merely sourcing these terms.

But generally speaking, whether you call yourself Pagan or Neo-Pagan is entirely up to you, and most other people in the general community won’t bat an eye either way.

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🔮 Witch vs. Pagan, Witch vs. Wiccan, Witch vs. warlock

All Wiccans are Witches, but not all Witches are Wiccan. Some Pagans are Witches, and some Witches are Pagan.

The only requirement for being a Witch is that one practices Witchcraft, which is a skill set that generally includes working Magick and casting spells in some form. Some Witches are religious/theistic about their Witchcraft, while others are not (yes, there are atheist Witches). One can even be a Christian Witch, or Jewish Witch. In some of modern Satanism, women who practice that religion are referred to as Witches (I will discuss the gendering of the word in just a moment).

To be a Wiccan Witch, one must simply practice one’s Witchcraft within a Wiccan framework. All Wiccans are indeed Witches, because even the act of ritual is a Magickal act according to Wiccan teachings; Magick is essential to the practice of the religion.

A side note, though, that historically, Magick was always done within a religious context. It’s only been within the last century or so that it’s been possible to divorce the idea of doing some forms of Magick, from religious concepts. Indeed, Magick did and still does involve an appeal to some unseen force or another. Nowadays though, for some, “unseen forces” do not necessarily equate to Gods, and so therefore can be separated from religion in their view and way of practice.

There are those who believe that the term “warlock” means “male Witch,” even within the Magickal/Occult community. This is incorrect. “Warlock” comes from an old Scottish word that means “liar/traitor/oath-breaker,” not very flattering things at all. Witch is a gender-neutral word, and comes from the Old English verb wiccian, meaning “to practice Witchcraft. Wiccian did have gendered forms, wicce (wee-chey) for women and wicca (wee-cha) for men, but over time we’ve lost wicce, and wicca became gender-neutral (similar to saying "mankind" to refer to all humans). So, Witch simply means “someone who practices Witchcraft,” regardless of their gender. Some people today who use “warlock” say they are reclaiming it, the same way Witch has been reclaimed. But “warlock” was never a positive or even neutral word, so there is nothing to reclaim it from. It has always been negative and pejorative.

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🔮 Traditional vs. Eclectic, or Wicca vs. Neo-Wicca

Wicca can generally be divided into these two categories, but in recent years it has become more expansive.

Traditional Wicca usually involves an Initiation ritual for new members, a (usually) three-level Degree structure, swearing an Oath of secrecy to the Gods, and dedicated, intense, Coven-based study and practice under the guidance of one’s Initiators. Much of Trad Wicca traces back, through lines of Initiation, to Gerald Gardner’s New Forest Coven in England, and this “family” of Traditions is referred to as British Traditional Wicca, or BTW.

There are some Traditions that do not directly trace back to Gardner, i.e. the founders were never Initiated into a BTW line, but were instead influenced by the public knowledge of structure and belief, and formed their own practice based on that. A set of practices are usually considered a Tradition when three “generations” of Covens have maintained the same practices. These Traditions, to my mind, are in an in-between place, not BTW, but also diverging from Eclecticism into something more established.

Eclectic Wicca then is usually practiced by Solitaries, is often self-taught through books and the internet, and, like the non-BTW Trads, draws inspiration from the public forms of Traditional Wicca. However, it also incorporates anything else the practitioner may wish to include, regardless of source or origin. The degree of Eclecticism varies; for example, some choose to frame their practice within one certain culture’s mythology, such as Celtic, Norse, Egyptian, etc., while others do not. ,

There has been a push in some online circles over the years, to distinguish Traditional and Eclectic Wicca more concretely. This movement proposes calling only the BTW forms Wicca, and the rest, Neo-Wicca. As was discussed previously, this would mean “New Wicca,” just as Neo-Pagan means “New Pagan.” There is resistance, however, as some feel it is derogatory and dismissive. Others believe it satisfies a very real need to distinguish between the groups in a clear and concise way. Some have proposed referring to Eclectic practices as Dedicated Religious Witchcraft instead, so that Gardner’s original form is respected, while still acknowledging that there is a departure from that system.

I don’t know how much this debate is still going on. I don’t know how much it comes up offline. I don’t know how much it actually matters. Whatever someone else calls their practice of Wicca doesn’t much affect mine, so long as they are not intentionally spreading inflammatory misinformation, or claiming to be a part of/passing down a particular Tradition when they are not.

#101 #categories #wicca

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essence-of-wicca · 4 months ago

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Part 3-

History

This is the history of Wicca as I have learned it from my Gardnerian Elders. I’m including this in an “essential” Wicca series, because I feel that knowing where your beliefs and practices come from is important.

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🔮 Beginnings in England

Gerald Brosseau Gardner (13 June 1884 – 12 February 1964), a British civil servant, claimed that at some time in the 1930s, he came upon a Witchcraft Family Tradition (or FamTrad) practicing in the New Forest area of England. He was later granted admittance to this Coven, having proved to the High Priestess’ satisfaction that he had “Witch Blood,” that a blood ancestor of his was a Witch of some kind or another (he did not claim a direct, unbroken lineage of parent-to-child teachings of Witchcraft from this ancestor, however, simply that this ancestor existed and was a Witch). This was necessary because, at that time, Witchcraft was not only illegal in England, but also closed off to those not “of the Blood” (a similar way of operating that closed Indigenous systems employ now).

As time passed, Gardner saw his Covenmates growing older, and their children uninterested in taking up the practices. He didn’t want to see these beliefs die out, so with permission from his High Priestess, he began to write fiction inspired by his beliefs and experiences ("A Goddess Arrives" and "High Magick's Aid").

In order to teach others, though, Gardner needed a different way to say what his path taught; as was a requirement of his Coven, he had taken an Oath not to reveal certain specifics of the Coven’s practices. Additionally, Gardner also said he did not receive complete materials, being that much of the FamTrad was oral and performed by rote and from memory, as opposed to being written down. As such, parts of it were, unfortunately, naturally lost over time. So, passing down his learnings as they stood would have been impossible at worst, and impractical at best.

But how to avoid breaking his Oaths and still teach the Witchcraft he knew? First, Gardner again obtained permission (and reportedly, enthusiastic encouragement at that) from his High Priestess to move forward with this endeavor, and then he set about finding new ways and words to express the same ideas. He did this by reading the works of other Occultists (and in some cases, joining other Occult orders, such as the Freemasons and the Order of the Golden Dawn), researching cultural anthropology and other related subjects, drawing from his many travels to India and Malaysia, and reading poetry, especially that of Rudyard Kipling. In short, he started constructing new Lesser Mysteries. (An aside, Gardner always called the religion “Witchcraft” or "the Witch-cult" in his writings, never using the word “Wicca.” Additionally, he called the practitioners, “the Wica” (with one C) or simply “Witches.”)

When the British anti-Witchcraft laws were finally repealed in 1951 and replaced with the Fraudulent Mediums Act, he published non-fiction books on the subject ("Witchcraft Today" and "The Meaning of Witchcraft"). He used these books as a way to get the word out, to attract the right sorts of people to him so that they could become his students.

Gardner may also have based what are now the Gardnerian Tradition’s rituals on what he’d already been practicing, but unless a very unethical member of his FamTrad comes forward, we won’t know exactly (and if we think about it, we couldn’t trust that information anyway, because they have already proved themselves a liar, either by passing off a fabrication as truth, or by breaking their Oath). However, I do feel safe in saying that his intention was retain the same feel, evoke the same emotions and experiences, and impart the lessons in similar fashion as his FamTrad, and that he would not have began teaching what we now know as Wicca unless he felt his work had in fact achieved those aims.

With these changes to rituals, wording, etc., Gardner was able to begin teaching non-hereditary seekers, and his body of works eventually became known as the Gardnerian Tradition of Wicca. Others he worked with added more information and writings, and this Tradition has in turn inspired other Traditions, and become the foundation of all of modern Wicca as it is known today, as well as influencing other forms of modern Paganism. After a decade or so, Gardner’s Witchcraft made its way to America, through Raymond and Rosemary Buckland, who came to New York in the early 1960s and began teaching and Initiating Americans into Wicca.

(Another aside, the term “Gardnerian” came from other English Witches who disapproved of this venture, and was meant to be insulting or derogatory. Over time, it has become accepted as a way to distinguish between what Gardner put forth and those other, perhaps older, practices, now often referred to as Traditional Initiatory Witchcraft, or TIW. It reminds me a lot of the debate between using Wicca or Neo-Wicca that was addressed before, but I digress.)

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🔮 Progression in America

Gardner set out certain rules for this path, but there has been much deviation in the last decades. This is due, in part, to a group that formed in 1970, who called themselves The Pagan Way. There was much excitement around these teachings, but at the time, Covens were even harder to find and contact than today, especially in the United States. Additionally, interest was so great that Covens couldn't accommodate it all, and new ones couldn't form fast enough. The Pagan Way put together an introductory packet of sorts, with limited Outer Court (as opposed to the “Inner Court” of Coven Initiates) information, as a sort of “teaser” to give people a way to practice “in the meantime” until they could be Initiated into a Coven. It was not a complete system in the same way Traditions are, nor did it contain Oathbound information.

Somehow, either this intention was misunderstood, or some in the general populace disregarded it, and the Pagan Way materials began to be treated as a complete religious system. Authors and publishers ran with it, and the idea of Solitary Wicca was born. This also, in fact, led to the necessity of Eclecticism, since the system these Solitary Practitioners were using was missing key elements, and they needed supplementary material to fill in the gaps.

The first popular book to espouse the idea that one didn't need a Coven to practice Wicca, was "Wicca: A Guide for the Solitary Practitioner" by Scott Cunningham, first published in 1988. To be clear, Cunningham was never an Initiate of any Wiccan Tradition (the only way to be considered Wiccan at the time), but he did similar work as The Pagan Way, putting forth a way to practice without such an Initiation. The difference here, his work was intended as a complete system, rather than a place-holder for later study with a Coven.

Over the last three quarters of a century, other Traditions have formed, as was alluded to previously. There are also a large number of Solitary, often Eclectic, "un-affiliated" Wiccans, practicing on their own, or perhaps with a small group of friends, and/or sometimes attending open public rituals. Traditions do still thrive, proving the point that there is no one set of Lesser Mysteries that is correct for everyone.

So, as to the ongoing debate about Wicca’s age, it depends on if one defines a religion by its beliefs, or its practices. If one means the forms practiced today, then no, Wicca is not ancient, it has only existed since about the 1950s, with the perhaps more prolific Eclectic forms being even more recent. But if one means Witchcraft, and the beliefs our modern practices are built around, then those reach back to time immemorial.

#101 #history #wicca

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essence-of-wicca · 4 months ago

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Part 4-

Ethics

This is probably one of the most important sections of this series. In the first part, I explain and define Wiccan ethical tenets. The second section will explore some common scenarios and questions. I want to stress also that the statements I make here ONLY apply to Wiccans. Other forms of Witchcraft, Paganism, Heathenry, and Occultism have their own ethical codes that may differ from this.

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🔮 The Wiccan Rede

The basic ethical tenet of Wicca is the Wiccan Rede, which states, “An it harm none, do what you Will.” A simple, yet highly profound statement.

The archaic word, “An” is usually cited as meaning, “if.” However, more accurately, it should be read as “so that.” So in essence, the Rede says, “So that it harms none, do what you Will.” That changes the meaning a bit, from “you can do want you want if it doesn’t harm anybody,” to, “do the thing in such a way that it harms none.” Let’s break that down even more.

“Harm,” as mentioned in the Rede, means unwarranted, wanton damage. For example, it’s not OK to smack someone for no reason, but if one feels pain after surgery, the doctor has not done harm; that pain is an acceptable consequence of the procedure. Harm is not the same as violence, or pain, or even hurt. Overall, “harm” in the Rede refers to maliciousness, forced/coerced acts, etc., whether mundane or Magickal.

“None,” of course, not only means others around you, but includes yourself as well.

“Will,” in this case, does not mean “whatever you want.” Your Will is your sense of what is correct, just, and appropriate in a given situation, even if it isn’t what you want to do.

“Do as you Will” is not a statement of permission, it is a call to action, that you do consciously work according to your Will in any situation.

The Rede makes commentary on actions that cause no harm, that you are to follow through with them and do necessary things in ways that do not cause harm. But you may be wondering about actions that do harm. The Rede says nothing about them, this is true. It is left up to the individual to decide whether to commit actions that cause harm. This is an important caveat to the Rede that I feel is far too often, at the very least, overlooked if not outright ignored. Will an initial harmful action prevent greater harm in the future? Are you prepared to accept the consequences of said harmful action? All things to carefully consider when a harmful action presents itself as an option.

If after such consideration harm is simply unavoidable, since you did in fact work your Will, whatever comes of it is then another consequence to be dealt with (NOT ignored or disregarded, but actually faced), and not a violation of the Rede. The Lycian Tradition of Wicca adds a second statement to their interpretation of the Rede, “an it cause harm, do as you must,” to convey this particular caveat, but it is my personal understanding that this is implicit in the Rede as it stands (Read more about Lycian Wicca here).

Related, it must be understood that the word “rede” means “advice or counsel,” not “commandment.” So although it is a call to action, encouraging one to engage in behavior that conforms to one’s Will, it is not saying, “you MUST act in this way, or else!” The consequences of disregarding the Rede’s advice are usually subjective and personal, and it is in fact part of the Rede’s advice that one think about what it will mean to ignore it.

While I agree wholly with the Rede and consider it very sound advice, I also acknowledge that it doesn’t apply to everyone. Other Pagans, Witches, and Magickal practitioners have differing codes of ethics. The Rede only gives Wiccans counsel on our conduct, and does not give us license to morally or ethically police anyone else.

So, contrary to some interpretations, the Rede does not state, “if it hurts someone, don’t do it.” Neither does it say, "You can do whatever you want as long as it doesn't hurt anybody." Translating the Rede out of the more poetic and archaic language in which it is most commonly presented, all nuanced caveats included, you get something like, “You have an obligation to do what you feel is right in ways that cause little to no unwarranted damage. But, sometimes damage is unavoidable, and so you must also have the responsibility and maturity to accept the consequences of your actions, whatever those actions or consequences may be, including what may happen if you act contrary to your Will, or do not act at all.” It’s a lot of meaning to pack into eight little words, hence the power of the phrase.

🔮 The Theee-Fold Law

To move on to a secondary but no less important ethical statement, the Three-Fold Law (sometimes alternately referred to as the Law of Return or Rule of Three) is of course tied very much into the Rede, and it states that whatever is done, for benefit or for ill, comes back three-fold. This is not, however, a statement to be taken literally. Some believe the three folds are the physical, mental and spiritual levels that will all be affected; or that the levels are the self, those directly affected by the act, and the “bystander effect” of indirectly impacting others; or that equal acts will come back three separate times. But most, if not all, will agree that the Law is not saying donating $100 to charity will miraculously get you an extra $300 in your bank account.

Regardless, the point here is that none of us live in a vacuum, so everything we do, Magickally and otherwise, will have an effect on the world around us. The essence of it is, then, to be aware of your actions, and that they have consequences. Sometimes those consequences are rewards, sometimes they are burdens, but they WILL happen. Just as Newton’s Third Law states, “Every action has an equal and opposite reaction.” “Opposite” here is not to say that good actions beget bad consequences, but instead that the reaction, the goodness or badness, moves the other way, back to the source rather than away from it. As far as “equal” in that statement goes, applying it to the topic at hand means basically you reap what you sow, and the Universe/Gods/Karma/what-have-you will not dish out excessive rewards or burdens, only what is proportionally appropriate to the initial action.

To put it in the most basic of terms, Wiccan ethics are about being proactive, mindful, and responsible in your choices, knowing your true Will and intentions, and having the maturity to face the consequences, whatever they may be.

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🔮 F.A.Q.

Let’s now explore some common questions that come up when discussing the Rede.

Are Wiccans forbidden from hexing/cursing/binding and other types of harmful Magick?

Not if they deem that action as necessary and aligning with their Will. Many will reserve those kinds of spells as their last resort, and try other methods first. But there is a saying that goes, “A Witch who can’t hex, can’t heal.” Wicca in general is about creating and maintaining balance, and so to walk that middle road, we need to know where the extremes lie, or we can’t tell when we’ve come up against them.

Does the Rede require Veganism/Vegetarianism?

No. Veganism/vegetarianism is a fine choice if someone wants to live that way, and done right it can be very healthy. Some also choose this dietary lifestyle for political reasons, to protest the more extreme and atrocious livestock farming techniques and conditions, or out of concern for the impact livestock farming has on the environment. However, in nature, life comes from death, and humans are no different. After all, we’re animals and a part of nature ourselves. There’s also the argument that, since harm constitutes senseless acts, killing one animal to feed another isn’t truly harm anyway. The animals are (ideally) not being killed for fun or for sport, but to help sustain another life. This also holds true for plant life, it dies to feed another. This is all in keeping with the Dying God narrative that is central to Wicca. And in fact, many ancient Pagan traditions involve ritualistically killing and eating an animal as part of a sacrificial meal to honor the Gods.

Does the Rede include harm to self?

“None” in the Rede does include the self. However, things like smoking and extreme sports are exceptions of sorts, as long as the person is willing to accept the consequences of engaging in such practices. One has presumably chosen to engage in these actions (with the exception of addictions; Addiction is a disease and not under the control of the individual), and since harm is, by definition, non-consensual, it is not truly doing harm to one’s self. Damage, yes, but not harm as the Rede presents it. Addiction to, dependency on, and/or abuse of such things such as drugs, alcohol, sex, gambling, the internet, etc., are serious issues and should be brought to the attention of someone in a position to help, especially some sort of professional therapist and/or counselor.

Is harm in self-defense an exception?

This is not truly harm, since it is not malicious or wanton damage, but in fact a warranted response to an imposed situation. If one is attacked, it is usually one’s Will to defend and escape/survive.

What about non-physical harm, harmful words and thoughts?

Words and thoughts can be harmful, just as actions can. But, are one’s words intended to damage another? Are one’s idle thoughts always aligned to one’s Will? Knowing the intent and taking responsibility for the results are key here. It is not truly harm if it is accidental, but that doesn’t mean there won’t be consequences to face, apologies to be made.

What if someone consents to harm, such as BDSM?

There is no such thing as consensual harm. Such things as violence, pain, and other hurt can be consensual, but harm cannot. BDSM only becomes harm if the person(s) in the Dominant role willfully and blatantly ignore the safewords and other “stop” signals and boundaries of the person(s) in the submissive role. Two important acronyms in BDSM spaces are SSC, meaning Safe, Sane, and Consensual, and RACK, meaning Risk-Aware Consensual Kink. Any respectable BDSM practitioner will adhere to one or both of these.

What's this about initially harmful actions or failure to act?

Sometimes, an initially harmful act can prevent greater and more damaging harm in the future. The wartime death of a dangerous dictator committing genocide, for example. Yes, the intent of the assassins is to bring him harm. However, his death prevents the further loss of (innocent) life. Also, if he were allowed to continue for the sake of avoiding bringing him harm, he would continue to harm others. So, failure to act can also cause harm. This is the way the Rede is said to be a call to action, rather than a passive, permissive statement. But again, just because something drastic must be done, doesn’t mean there won’t be consequences.

Should Wiccans avoid killing insects?

This is a situation where one’s own Will, one’s own sense of what is right and appropriate, is the deciding factor. Is it more important to avoid harm to the insects, or is the potential risk to one’s self or family from such an infestation (due to bites, allergies, or even disease) the greater concern?

Should Wiccans be pacifists?

As was already discussed, “harm” and “hurt/pain/violence” are different things. There are Wiccans who choose to enlist in the armed forces and feel the Rede certainly allows it, as they believe their Will (the correct, just, and appropriate thing to do) is to defend their country. There is a chapter in the U.S. Army Chaplain’s Handbook for respectful interaction with Pagan service members. The American Armed Forces are supposed to recognize and respect all the various religious beliefs of their members.

These are the most common areas I see people ask about, but if other scenarios come to mind, feel free to contact me, I’m happy to discuss your concerns.

#101 #ethics #wicca

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essence-of-wicca · 4 months ago

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Part 5-

Theism

The main Wiccan view of Deity is that of the Union of the Horned God with the Great Mother Goddess. Yes, this view engages with the traditional cisgender binary and heteronormativity. I’ll comment on those issues in a later section.

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This Union is related to the Sabbat (holiday) celebrations throughout the year; the God is born at Yule, grows in strength till Midsummer, declines during the Fall months, and is reborn again. He lives and dies for the sake of the people and the land, growing with the seedlings and dying with the harvest. The Goddess is either His Mother or Lover, depending on the moment in the cycle. This is not, however, an incestuous relationship, but part of the Mystery of the Divine Union. The Goddess is specifically honored during Moon rituals, called Esbats, with the Full Moon seen as the height of Her power.

The names of the Gods honored in Gardner’s original rituals are Oathbound, so when word of this path began spreading, the names were replaced with titles such as, “the God and Goddess” or, “the Lord and Lady.” The use of these titles, however, was misinterpreted as meaning Wiccans believed their Gods were THE Gods, Deities Most High, the way the God of Abrahamic faiths is thought of in those traditions. However, the actual intention was the same as saying, “I’m going to the doctor today,” a linguistic place holder for a proper name.

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☀️🪦 The Wiccan God is the Lord of Nature, the Sun King, and the Horned One of Death. He embodies both passion and solemnity, the brilliance of all life under the Sun, and the stillness of the darkest depths of the Underworld. He inspires heady revelry, and leads the Wild Hunt. We see Him in animals, forests, crops, and the blaze of the Sun. He dances in the flames of candles and bonfires alike, and we hear His voice on the wind.

🌙🌎 The Goddess of Wicca is the Mother of all Life, and represents the deep, abiding love that gives us to rebirth. She is Queen of the Heavens and of the Faerie Realms. She is Wisdom and Mystery, Wife and Virgin, Queen and Witch. She is reflected in the light of the Moon and the waves of the oceans. She is the warmth of the Earth and the glittering of the stars.

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Many words can apply to my personal view of the nature of Deity, that may or may not be shared by others;

Monism: I believe that, ultimately, all Divinity and existence stem from a single source of “God stuff,” that both encompasses and transcends name and form (this differs from monotheism, in that I do not claim there is one God, but instead that all is One, and that All is God/Divine). This Source defies and transcends all Its divisions, having both no and all genders, both darkness and light, and all the shades between.

Duotheism: I believe in the Divine Union of Masculine and Feminine energies, and that all life and Divinity spring from this Union (the Union itself being a dualistic manifestation of Monism, as was explained above. It is a more simplified explanation and understanding of that Oneness).

Polytheism: I believe there is more than one God and more than one Goddess, that the names and faces recognized by other cultures and paths are further expressions of the unified Divine (However, this does not mean I view all those manifestations as wholly interchangeable. Zeus is a very different God-King than Odin, for example).

Pantheism: I believe the physical universe itself is Divine, and thus infuses all forms of existence with Divinity, with that “God stuff.”

Panentheism: I believe there is more to the Divine than the physical universe, that Divinity is comprised of, encompasses, and transcends this physical plane simultaneously.

Animism: I believe all entities have their own spark of Divinity that is uniquely theirs, yet all made up of that same “God stuff.”

Henotheism: I believe all views of the Divine are valid, even if they differ from my own; I contend that all God-forms exist and that They are real and valid, even if my specific practice does not focus on Them.

But perhaps the most important term is Nondualism: I believe all these views are not only valid, but accurate, and not at all in conflict with each other. As in Wicca generally, I don’t see the nature of the Divine as either/or, but rather both/and.

There are those who practice what has come to be called “hard polytheism,” believing that every Deity is separate and individual unto Themselves, without a monistic, pan- or panentheistic idea of a higher source. My view, in contrast, can be described as “soft polytheism,” since I do see the Gods as separate, yet still pieces of something greater, and in that way united.

To me, it’s all a matter of scale. When we talk in terms of humans, do we mean each individual person, or humankind as a greater whole, unique upon the Earth? Each person is independently alive, but so is each cell that makes up a person. So, are the gods as individual as “humanity,” or as a single person, or as a single cell? And how “individual” is that, when looked at on a grander scale? These are rhetorical questions, the answers to which depend on your view, your gnosis, your experience, and the situation at hand. But it’s something to think about.

In most practices though, it doesn’t matter if all involved agree on the “true” nature of the Divine’s existence, as long as they can agree on the specific God forms being honored. If all participants in a ritual can agree that the God and Goddess they are calling on are, say, Isis and Osiris, and it’s understood what these Gods represent, it doesn’t matter if one person views Them as wholly individual and another believes They are part of something greater.

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In closing, here is a quote from the novel “Lord of Light” by Roger Zelazny, that struck a chord with me the moment I read it. It struck me as truth, and one of the most concise and beautiful descriptions of the condition of Godhood I‘ve yet encountered:

“Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal […] Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. […] Being a god is being able to recognize within one’s self these things that are important, and then strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, the rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one’s ruling passions. Those who look upon gods then say, without even knowing their names, ‘He is Fire. She is Dance. He is Destruction. She is Love.’ […] they do not call themselves gods. Everyone else does, though, everyone who beholds them.”

#101 #theism #wicca

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essence-of-wicca · 4 months ago

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Part 6-

Magick

I define Magick as Occultist Alestair Crowley did, “the Art and Science of causing change in conformity with Will.” (Spelling it with a “k” is also Crowley’s doing, and is meant to differentiate between Witchcraft and stage magic/sleight of hand). Using that language, and remembering how Will is defined by the Rede, Magick becomes no more mysterious or “supernatural” than raising one's hand. And, indeed, to any well-educated Witch, it shouldn’t be.

Magick can be similar to prayer, as it is an appeal to another source for intervention and assistance. However, I view Magick as more active and involved than prayer; to my mind, prayer is handing over the situation to that other power, saying, “You do it for me and I‘ll hope it all works out.” Magick is instead saying, “I’m doing what I can on this plane, and now I need You to do what You can in the astral.” If involving some area of the mundane (finding a job, for example), any Magick done should be an extension of mundane efforts (filling out applications, submitting resumes, etc.).

For many Wiccans, it’s considered at the very least ill-advised to perform Magick on/for someone without their knowledge and consent, even if your intent is to help. Some people are simply not comfortable with the idea of having Magick worked on them, whether because they don’t understand Magick (and, say, believe all Magick is evil), or because some believe doing so will spiritually bind them to you and you to them. Your best bet, always, is to ask first.

Only three things are essential for effective Magick:

💭 Knowing one’s true Will

🗣 Stating clear intent

💥 Having the utmost confidence that one’s works will be successful

Correspondances in regards to timing, materials, colors, scents, etc., can sometimes have an impact and “boost the signal.” But, whatever else is done in terms of preparation or execution of a spell or ritual, if those three aspects are lacking, success is unlikely.

The practical forms that Magick can take are almost as varied as the types of Pagans (for example, cord/knot Magick, candle Magick, herbal Magick, etc.). What is the most useful is up to the Witch and their situation. All over the internet are correspondence charts, with Moon phases, days of the week, herbs, crystals, candle colors, etc. that can be incorporated into a spell, what they each mean and how they can help. You can also find full spells themselves, but it’s my opinion that, while taking inspiration from someone who’s done a spell before is fine, a certain degree of personalization can make it all the more effective. For me, it adds to the confidence that it will work, because it’s my own.

Magick is sometimes categorized as either Low (natural) or High (ritualized). The differences usually cited are that High Magick will involve naming a specific Deity or other entity (such as Archangels) and asking for Their help, and will also usually include a prescribed set of actions and words. Low Magick, by contrast, uses the (often unnamed and amorphous) forces of nature and the personal power of the Witch to achieve its ends.

The two can also be combined, such as charging a pouch filled with herbs and stones associated with fertility, and also sending up a request to a fertility Deity. My belief system and way of worship allow for and incorporate both High and Low Magick, and also the described combination of the two.

Since it is my belief that since the same “God stuff” makes up everything, including the forces of nature and an individual’s power, I also believe that taking a Low Magick approach is still calling upon the Divine for assistance, albeit indirectly. So it is my opinion that the lines between High and Low Magick are blurry at best. Since Wicca allows for both, it’s rather a moot point and up to the practitioner to decide, based on their own need and skill level, which forms are most appropriate.

There is some history associated with how these distinctions were first made. Originally, High Magick was the sort practiced by people hired by the Church and/or government, and incorporated elements from the Judeo-Christian traditions (such as the inclusion of Archangels) to set that authority more at ease. Low Magick then was the “foul sorcery” that the common folk practiced. It was more of a political distinction than anything else.

(Additionally, this led to the word “Witch” being considered female-gendered; the Church would hire men to perform spells and divination for them, but then turn around and condemn women who engaged in the same practices. Since the townspeople often called on older Gods and Nature Spirits, they were said to be in league with the Devil, and therefore called Witches. The hired men were never called Witches, because clearly calling on Angels made them holy and pious. It’s circular logic and very misogynistic. A male Witch is called a Witch, because as was discussed before, Witch is a gender-neutral word.)

I've said before that Magick is an integral part of Wicca, hence why every Wiccan is a Witch. The act of Casting a Circle for a Ritual, the actions performed as part of that Ritual, all involve Magick, at the very least in the form of energy work, if not in more specific, deliberate spellwork. But more to the point and the purpose of Wicca, honoring the Gods is a Magickal act. Communication with the Goddess at the Esbats, whether through meditation, channeling, or any other means, involves the use of Magick. Celebrating the Sabbats focuses energy towards turning the Wheel of the Year which advances the seasons, and so is a Magickal act. This puts Witchcraft and Magick at the heart of Wicca, for we are causing change in accordance with our Will.

#101 #magick #wicca

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essence-of-wicca · 4 months ago

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Part 7-

Death

Similar to many belief systems Indigenous to Asia, Wicca generally holds the ideas of reincarnation and (a Westernized understanding of) Karma to be true.

🔮 Reincarnation

The God of Wicca is seen as being reborn each year, and indeed anyone can observe the whole of nature cycling to Her new life in the Spring. We are a part of nature. This is the logic behind the common Wiccan belief that, after death, our spirits or souls, or whatever term you prefer, journey to a paradise called Summerland. Here we may rest, commune with the Gods and loved ones, and reflect on our most recent life before being reincarnated into another form. Some even remember or have recovered memories of their past lives, and so trust not only this logic, but their own experiences as well.

Access to Summerland is not exclusive. There are not separate afterlives based on the acts committed in life. Personally, however, I believe that each of us will end up where we believe we will go. If you believe in the guidelines that determine access to the Christian ideas of Heaven and Hell, then you will go to one of those places. Because I do not believe in that version of the Underworld nor the rules of that religion, I cannot go to Hell when I die.

It’s also a matter of personal belief whether new souls are ever created, or if there are always the same number of souls being recycled over and over. I believe it’s a little of both. I believe there is a constant and consistent amount of energy and “God stuff" in the Universe at all times, but it takes different forms and is parceled out in different ways (similar to the Law of Conservation of Energy in physics, which states energy can never be destroyed nor newly created, that it can only change). So, even if my specific soul learns all it needs to after this particular life, and rejoins the whole of Divine Energy, it may then be re-infused into multiple entities later on.

I also believe that I have known and loved everyone I will ever meet in this life, in all my previous ones. However, it may have been in different capacities. Someone who is a casual acquaintance in this life may have been a lover or spouse in another, and my child could have been another family member, or simply a friend last time. This is so because of the way souls mingle together, as described above. Essentially, if all souls are reabsorbed into the Whole and then released in a slightly different way, of course pieces of the past will remain, and those pieces that were separated will again seek each other out.

Personal belief varies as to how many times one soul is reincarnated, but for me, I believe we all have lessons to learn, and that can take innumerable lives, or just a few. Views also differ on whether human souls are always human, or if we have been and can be other forms of life as well. Again, I feel some lessons are better learned as other forms; survival instincts may be better honed as a fox, and patience is essential if one is a tree.

Some hold the idea of a reincarnation hierarchy to be true, believing that, once one is incarnated as a human, one can never "revert" to another animal. Others believe that we get to choose our next incarnation. I personally disagree with both these ideas, for much the same reasons as learning life’s lessons as explained above. In this way do I put my trust in the Gods to guide me.

🔮 Karma

An idea similar to Karma comes into play with reincarnation, in that it determines what rewards and burdens are put upon us in our next life, in the same way that the Three-Fold Law determines consequences in this life. This isn't meant as a threat of punishment, though. It simply reinforces the idea that we should be mindful in our life choices.

However, Wicca contains no idea of sin. We aren't living this life just for the rewards that come after. In fact, I'd argue that we look more to our past lives, to help us learn and grow, than we concern ourselves with the future. After all, the future is yet to be written by the choices we make now. So while we do affect it, we aren't consumed with it. We view it as part of the natural order of things; without life there is no death, and without death there is no life.

#101 #death #wicca

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essence-of-wicca · 4 months ago

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Part 8-

Celebrations

There are eight Sabbats, or holidays, in the Wiccan calendar, along with the thirteen Full Moons of the year, commonly called Esbats.

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Four of the Sabbats are considered Major or Greater Sabbats, also called Fire Festivals. They are Samhain, Imbolc, Beltane, and Lammas. The other four occur at the two Solstices and two Equinoxes of each year, and are considered the Minor or Lesser Sabbats. Sometimes they’re named also, with the most common being Ostara, Midsummer/Litha, Mabon, and Yule. The Wheel of the Year, as the whole of the calendar is sometimes called, is an agricultural calendar, marking the seasons according to observable events, such as the first planting or the first harvest. It also tells the story of the life of the God, conveying how His life stages are connected to these agricultural events.

Each new year is usually considered to have its beginnings at Samhain (or Halloween), as the word Samhain (pronounced “sow-in”) means “summer’s end” in Gaelic, and it is believed by some that the ancient Celts divided the year into only two seasons, Winter and Summer. My theory of why the year begins with darkness, is a matter of honoring the Empty Nothing that is the beginning (and ending) of all things; before a new life is created, the womb in which it will grow is empty, and it then returns to that state after the birth.

The word “equinox” means “equal night,” and indeed at those two points of the year, there are equal hours of both daylight and darkness. “Solstice” means “Sun stands still,” and at those two points, there is the most/least sunlight (Summer/Winter, respectively), so the Sun seems to pause.

The dates given below are those traditionally observed for the Sabbats in the Northern Hemisphere. However, some choose to figure them according to Astrology, celebrating the Major Sabbats at the precise midpoints between the Solstices and Equinoxes, rather than fixed dates. As such, I’ve included those astrological “timestamps” as well.

💀 Samhain – October 31 or Sun at 15° Scorpio – Beginning of Winter. A time for communion with and honoring the dead. It is believed that the Veil between worlds is thin on this night, and so Spirits and the Fae are more active, and divination will be more successful. The God is the Horned Lord of the Underworld now, rounding up the souls of the departed on the Wild Hunt. Some believe the Goddess also descends at this time, to retrieve the God and guide Him to His rebirth. Usually considered the Wiccan New Year. Sometimes considered the third and final of three harvest festivals, wherein the “harvest” is that of the year’s dead souls by the Lord of the Underworld. Any number of Gods associated with that realm and with death itself are commonly honored at this time, as well as ancestors and other loved ones who have passed on. This Sabbat is also called Halloween, which is a shortening of All Hallows’ Evening, “hallows” meaning essentially “sacred things.” The traditions of costumes, jack o’lanterns, and trick-or-treating are all old Pagan customs.

❄️ Yule – on or about December 21/Sun at 0° Capricorn – Midwinter. Rebirth, the Light returns. Yule comes from a Nordic word, jul, meaning “wheel,” and perhaps this refers to the “restart” of the year, the year beginning to turn again with the rebirth of the Sun. The Mother Goddess brings forth Sun God to renew the world. The tradition of decorating an evergreen tree was originally a form of sympathetic Magick, reminding the trees to bear fruit in the coming Spring. Caroling door-to-door, or wassailing, and burning a Yule log, are also very old customs. Some see this as the beginning of the Oak King’s rule. Also simply referred to as the Winter Solstice, or celebrated as Sol Invictus or Saturnalia.

🕯 Imbolc – February 2 or Sun at 15° Aquarius – Beginning of Spring. Cleansing, newness, advancement. The word has two possible origins: oimelc, meaning “ewe’s milk,” the time when mother sheep nurse their lambs; or imbolg, which means “in the belly,” interpreted as a reference to potential not yet realized. Indeed, the God is now realizing His own potential, finding His pure self and tapping into the creative fire. For some, this the Traditional time of Initiations. Others also celebrate the end of the Goddess’ Underworld journey at this time. Sometimes considered the first of three fertility festivals, the fertility of the mind, of ideas, the planning stages. Some choose to specifically honor the Irish Goddess Brighid at this time. Also called February Eve, Candlemas, or the Feast of Torches. There may be some historical basis in Lupercalia or Februa, Roman festivals of fertility and purification.

🥚 Spring Equinox – on or about March 21/Sun at 0° Aries – Mid-Spring. Balance, bringing forth the light, beginnings of life and fertility (where most of the symbols of Easter came from; rabbits, eggs, and baby chicks are all older, Pagan fertility symbols). This is a good time for Spring cleaning, physically and spiritually. Sometimes considered the second of three fertility festivals, honoring the new growth of the Earth, of plants and animals emerging again after the Winter. Some choose to specifically honor the Germanic Goddess Ēostre at this time, as this Sabbat is sometimes named for Her. Also called Ostara, Eostar, or Lady Day. (Years ago, I came up with also calling it Vernalia, as the scientific term for the event is the Vernal Equinox.)

❤️‍🔥 Beltane – May 1 or Sun at 15° Taurus – Bringing in Summer, growth, and celebrating fertility. The Lord and Lady consummate Their love. Dancing the Maypole is a staple celebration, symbolizing this union. The word refers to “bel fires,” an old tradition of building huge fires and driving livestock between them, meant to ensure their fertility. Additionally, people would leap over similar fires for their own fertility. For some, this is the Traditional time for Handfastings/weddings. Others consider it a day when rules surrounding marriage and commitment (i.e., monogamy) were suspended. Sometimes considered the third and final of three fertility festivals, where fertility is taken more literally, honoring the sacredness of sexuality. Sometimes spelled Beltainne or Bealtane, or referred to as May Day.

☀️ Midsummer – on or about June 21/Sun at 0° Cancer – Shining light, the longest day, merriment and celebration meant for all; even after Christianity became widespread, celebrations of Midsummer were large public events for entire towns. The God’s highest point of power, and so also the start of His decline. It's common to honor any number of Deities associated with the Sun. Some see this as the beginning of the Holly King’s rule. Also called Litha or the Summer Solstice.

🌾 Lammas – August 1 or Sun at 15° Leo – Beginning of Autumn. Harvest, bounty. The word comes from Gaelic meaning “loaf mass,” recognizing the sacredness and sacrifice of the grain. The Winter months approach and we must prepare for them. Sometimes considered the first of three harvest festivals, the year’s first harvests of grain and other vegetation. By some this Sabbat is also called Harvest Home, or Lughnassadh ("loo-nah-sah"), and specifically honors the Irish God Lugh, where contests of sport are held in honor of His trials from mythology.

🍁 Fall Equinox – on or about September 21/Sun at 0° Libra – Mid-Autumn. Balance again, but heading into decline instead of increase. The God retreats to the Underworld, a willing sacrifice. But the seed of new life still waits in the harvest stores. Sometimes considered the second of three harvest festivals, specifically when animals are slaughtered and their meat cured and stored for the coming Winter. It is often considered a time of reflection, and banishing what is no longer needed. Also called Mabon. (Since this is the Autumnal Equinox, I came up with calling it Autumnus.)

To learn more about folkloric origins and traditions associated with the Sabbats, I invite everyone to check out WitchesSabbats.com, a website by Witch and author Mike Nichols. While not everything there aligns with these specific views, it is all nonetheless interesting information.

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Also important are the Full Moons, or Esbats, of each month. These are times to work Magick, casting spells for any number of reasons (healing, prosperity, etc.), or doing other works (the Sabbats are generally not appropriate times, as the focus then is to turn the Wheel of the Year and celebrate the season). It is the specific time also to honor the Goddess and attempt connection with Her, through meditation, channeling, or divination.

Other phases of the Moon can be celebrated as well, if one so chooses:

🌖 Waxing Moon – the phase just before Full. This is a time for spells having to do with growth and gain.

🌔 Waning Moon – the phase just after Full, a time for banishing what we no longer need.

🌑 New (or Dark) Moon – some believe this is a time for the Goddess to rest, as She is hidden by darkness, and therefore no Magick should be performed. Others feel it is a time to do Shadow Work, confronting the most difficult and hidden parts of ourselves.

There are many names for the 13 Full Moons of the year, depending on your culture, Tradition, or practice. Some use these names to create a year-long story, similar to the Sabbats, and others take them individually to create unique Full Moon experiences that align to the time of year (so that, say, Full Moon ritual in May would look different from the one in December). Check out the image below for just a sample of the various names.

#101 #celebrations #wicca

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essence-of-wicca · 4 months ago

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Part 9-

Elements

The Elements have many important associations in Wicca. This section goes over the most basic of these.

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Wiccans call upon the powers of the Elements in ritual and other Magickal work. Across the board, the four classical Western Elements are included, those being Earth, Air, Fire, and Water. These are usually placed in the North, East, South, and West, respectively (though Mike Nichols at The Witches’ Sabbats makes an interesting argument for Air in the North). The Elements as a group are sometimes called the Quarters, as the space between each is one quarter of the ritual space. Other terms can include "the Corners" or simply "Directions."

Each Element has many common associations, although some may differ between individual, Coven, and Tradition.

⛰️ Earth - North - Physical, material, financial, and also sometimes spiritual concerns. Tarot Suit of Pentacles. Represented in ritual by salt, the pentacle, and the altar itself. Associated with Winter, transitions, and a pause in activity. Often assigned the color green. Magickally tied to land animals (generally mammals), herbs, bones, coins, and stones/crystals.

💨 Air - East - Mental, intellectual, communication, and travel concerns. Tarot Suit of Swords (usually). Represented in ritual by incense and the athame. Associated with Spring, beginnings, and birth. Often assigned the color yellow. Magickally tied to incense, birds/feathers and breath/breathing.

🔥 Fire - South - Passionate, ambitious, dynamic, and at times lustful concerns. Tarot Suit of Wands (usually). Represented in ritual by candles and the wand. Associated with Summer, action, and life. Often assigned the color red. Magickally tied to lizards/other reptiles, passion/ambitions, and candles/flames.

🌊 Water - West - Emotional and spiritual concerns. Tarot Suit of Cups. Represented in ritual by water, the cup and the cauldron. Associated with Autumn, endings, and death. Often assigned the color blue. Magickally tied to marine life, blood, and rain and bodies of water in Nature.

Some of the time, a fifth Element is included:

🔮 Spirit - Center - Sometimes also called Akasha or the Æther. Any spiritual and Otherworldly concerns. Sometimes associated with the Major Arcana in Tarot. Can be expressed by the adage from Hermes Trismegistus, "As Above, so Below; As Without, so Within; As the Universe, so the Soul."

The most common color association for Spirit is purple, but I personally prefer silver. It is said by some that Spirit is the combination and perfect balance and harmony of all the other Elements. If that is so, then what are all colors mixed together? Well, first we must decide if we’re talking about light, or pigment. If light, then the answer is white. If pigment, it is black. This is yet another duality, and as discussed before, Wicca is non-dualistic. So, if we combine black and white, the result is grey, or perhaps silver. This makes more sense to me than purple, which is red and blue, and while it can be said to be a blend of masculine and feminine energies, to me it then excludes the other colors in the spectrum, not to mention the other dualities (light/dark, life/death, etc.) that the Divine encompasses, and additionally reinforces the gender binary and heteronormativity.

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In ritual, the Elements are each called in turn to watch over and lend strength to the workings that will be performed (it should be noted that the most common places to begin calling the Elements are North and East, and there are compelling reasons for both). Often, physical representations of the Elements are present on the altar or at the edges of the ritual space in the appropriate direction. It is also very important to directly dismiss or banish the Elements at the end of ritual. A phrase that is unfortunately sometimes used is, “Stay if you will, go if you must,” but that can invite disaster; imagine the unchecked power of Fire hanging about, because you did not send it away.

There is a bit more to discuss about the Elements, but as that relates more directly to Tools and Ritual, I am saving it for those sections.

#101 #elements #wicca

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essence-of-wicca · 4 months ago

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Part 10-

Roles

Here I will not only explain the roles of Wiccan clergy and ritual participants, but also explore how sexual orientation and gender identity can sometimes affect these roles.

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🔮 Role of Clergy

There is a difference between being a Priest/ess and a High Priest/ess. Every Wiccan is a Priest (P) or Priestess (PS) to the Gods, but in many Traditionalist settings, only those who have taken on the role, honor, and responsibility as Coven leader and teacher may be called High Priest/ess.

And what are those responsibilities? Well, what is the ideal role of a parent? To see that their child grows to happy healthy adulthood, with a strong sense of self but also of familial identity. So, the High Priest (HP) and High Priestess (HPS) hope to see to the continuation of the Tradition by passing it down to their Initiates, to teach the Tradition’s ways of ritual and practice, to facilitate the spiritual growth and advancement of their students so that they too may one day take on the mantle of HP/S. In this way (among others) do the HP and HPS serve the Gods that the Tradition reveres.

The P and PS of any ritual, Traditional/Oathbound or not, are also the representatives of the God and Goddess on this plane of existence. They are responsible for acting with Divine Will. They perform most of the physical actions of Casting the Circle, and leading and directing the ritual. In very large groups, or very small spaces, they may ask participants to assist with such things as calling the Quarters.

Some (H)P/Ss choose to become legally ordained, but this is rarely, if ever, a Coven requirement. However, legal ordination then empowers the (H)P/S to legally perform weddings, funerals, and other rites of passage that require such an officer.

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🔮 Role of Initiates and Other Participants

In the most general terms, participants in any rite are there to lend their presence and energy to the work at hand, whether that is welcoming a season or sending healing to someone who is ill. Initiates of a Coven are also there to learn the Tradition’s specific ways of ritual, etc..

It is important to further note that even though these other participants may not be acting as the (H)P/S in a particular rite, that does not mean they are laity; there are no bystanders in Wicca. Everyone is an active participant, in terms of their presence and energy adding potency and strength to the rite, if not more directly by performing a part of the ritual themselves if asked to do so.

Members of established groups are often asked to contribute food to drink to feasting, and help defer costs of materials like candles and incense, by donating money or the items themselves. However, there should be no charge for the actual learning, whether the payment is monetary or servitude.

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🔮 Regarding Gender and Sexuality

One’s personal sexual orientation or gender identity/expression has NO bearing on whether one may be Wiccan, so long as one has the ability to see worth in, and at the very least, understand and respect the symbolism of heterosexual pairings; that is, the coming together of equal and opposite pieces to create a balanced whole. Some Coven/group leaders may insist that whether one can act as a Priest or a Priestess is determined by external/physical sex rather than gender identity/expression, but that is something that varies between Covens/groups and is usually determined on a case-by-case basis.

Additionally, a group or teacher may be comfortable with not anthropomorphizing the Gods. They may simply use the balances of light vs. dark, Summer vs. Winter, life vs. death, etc., without naming known Gods specifically, and instead identifying Them with concepts rather than gender or even names. They may be willing to adjust some ritual symbolism away from the heterocentric as well. One suggestion from Yvonne Aburrow, a Gardnerian Initiate and author, is calling Them, “the Lover and the Beloved.” This removes gender, but maintains the idea that this is an intimate pairing. The website for Lycian Wicca addresses the issue in this way:

The Lycian Tradition represents Deity as God (male) and Goddess (female). We also recognize that binaries combine in a variety of ways. For example:

1 = male

0 = female

11 = body male; spirit male.

10 = body male; spirit female.

00 = body female; spirit female.

01 = body female; spirit male.

The binaries have even more combinations, such as: 1010, 1101, 0101, 1111, 0000, etc, where they represent body, spirit, mind, and emotions. Just because there happens to be a primary duality, does not mean that duality cannot combine in huge number of variations, representing all the varieties of human beings. Because, science.

If you identify outside the traditional gender binary and/or feel your Queer orientation/identity/presentation is in conflict with Wiccan symbolism, but still wish to practice with a group, honesty with potential groups and establishing an open dialogue on the topic is highly recommended. Some established Covens/groups will work to accommodate you by adjusting their practices and symbolism, others will not. Some view it as akin to a person walking into a synagogue and stating they want to be Jewish, but then asking the Rabbi to perform the Christian Communion sacrament, lead Zen Buddhist meditation sessions, and build a Native sweat lodge in the parking lot. The Jewish religion is an established one, with codified practices and symbolism that define and differentiate it from other paths. For some, Wicca is the same way. But one cannot know unless one asks, so this is where open and honest communication is vital.

On the reverse side of that opinion, though, in one of Gardner’s own books, he discussed the practice of a woman acting as the Priest when a man wasn’t available to fill the role. He believed that a woman can fulfill both roles when needed, serving as both Priest and Priestess at the same time, their gender identity/expression and physical sex being no barrier to their ability to perform the rites. This, to me, speaks to trans and non-binary people having a very real place in Wicca. Gardner also talked about this situation as rendering the Priestess “bi-sexual,” which he meant as having more than one gender/sex. This to me not only supports trans and non-binary people as mentioned, but also the inclusion of those who are intersex. Additionally, having a woman serve as sole leader in a ritual dissolves some of the heterocentricity out of necessity. These, however, are again only my opinions and interpretations, and I’m not claiming that I know Gardner’s thoughts or intentions.

And, if one considers the monist Deity view, that all Divinity stems from a single, all-encompassing, transcendent source that includes all gender and sexuality, then having a Queer identity is of course a valid part of that Source. And, there must logically be a counterpart, to re-achieve the initial balance in the same way the other dualistic expressions and divisions do. Figuring out what that counterpart is and how its energies feel and function in a Wiccan context could be an interesting and potentially powerful exercise, such as using Lycian Wicca's binary models.

If you are trans, non-binary, intersex, or any other stripe of Queer, and decide to join an existing group, discuss your concerns and ideas with the group leaders. There are also an increasing number of Pagan and Witchcraft groups that are specifically devoted to Queer gender and orientation Mysteries. So, if Wicca’s Mysteries irreconcilably clash with your identity, there are still paths available to help you connect with the Divine in a personal, meaningful way. There are Gods and practices that represent and focus on the broader spectrum of gender and sexuality. In a poem written by Doreen Valiente, a Traditional Wiccan herself, the Goddess states that, “All acts of love and pleasure are My rituals.” There is space for everyone in the love of the Gods.

#101 #roles #wicca

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essence-of-wicca · 4 months ago

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Part 11-

Tools

Before I start with the list, I want to talk a bit about the nature of tools and their energies.

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Tools can either be active or passive. This refers in part to Elemental associations. Active tools (athame and wand, for example) are associated with the active Elements of Air and Fire. These Elements are active because they are changing and dynamic, charged up and forceful. The passive Elements are then Earth and Water, because they are more mutable and slow in their changes and how they change other things, so their tools (cup, cauldron, etc.) are also considered passive.

Another way to think of these energies and Elements is as receptive and directive/projective. The wand and athame are used to direct energy, while the cup is used to receive it.

But an important aspect of active vs. passive to consider, is that something is “active” if it has action. Something is “passive” if it has passion. Just as the words active and action have the same root, so do passive and passion. Something which is active will act, but the reason and purpose of the action must be informed by passion, or it is mere anarchy. Passion is the reason for the action. Passion drives action. Without passion, action has no purpose.

Additionally, the God’s energy is said to be active, so Air and Fire are considered His Elements. Likewise, Goddess energy is passive, so Earth and Water are Hers. This is because the God is seen as more headstrong and vivacious, while the Goddess is patient and steadfast. It does NOT mean that the Goddess (or women in general) is a doormat or utterly non-confrontational. It is simply describing the general nature of these energies as understood and utilized in Wiccan context. The God is the action, while the Goddess is His passion.

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┳┳ Altar and altar cloth – the altar is generally a low table or other flat surface on which other tools are placed during ritual. There is usually a prescribed setting, “a place for everything, and everything in its place,” but these placements vary according to the nature of the practitioner (Traditional vs. Eclectic, group work vs. personal, etc.) and, occasionally, of the rite itself. The altar cloth then is simply a cloth draped over the altar to protect the surface from ash, water, and candle drippings. The color is often determined by the rite and/or season, and it is often preferable that the cloth be of natural materials, such as cotton or silk (as opposed to, say, polyester).

🗡 Athame (“uh-THAM-ee, ah-THAHM-ay”) – personal knife, Traditionally with a double-edged blade (usually stainless steel or iron) and a black wooden handle. In some Traditional settings, Initiates’ athames have specific symbols inscribed on their handles, the meanings of which are Oathbound. General appearance otherwise is very much left up to the individual. The athame is used for saluting and directing energy (such as calling the Quarters) and leaving the circle if necessary, never for physically cutting. It is considered a projective tool, but varies between persons/groups/Traditions as to whether it represents Fire or Air. The two sides of the blade represent the union of duality between God and Goddess, light and dark, hexing and healing, etc., and that a Witch walks in neither extreme, but in balance.

🔔 Bell – rung to indicate intervals between parts of the rite.

📖 Book of Shadows – in Traditional paths, this is the collection of ritual scripts, instructions, lore, and spells that are considered to make up the Tradition’s core practice. Added to it can be poetry, commentary, and other materials, but nothing is ever supposed to be subtracted. This volume (or volumes, depending on the number of additions) is not revealed until after Initiation, and some Traditions hold that it must be copied at least in part by hand. For someone not in a Tradition, it is also such a collection of rituals, spells, and other information, that may or may not be shared with others at the individual’s discretion. This book is more prone to changes as the individual’s learnings, preferences, and needs of their path progress. Sometimes this more personal version is instead called a grimoire (“grim-waar”). Sometimes this version of a BoS is also used for spiritual journaling, or the journal may be a separate book sometimes called a Book of Mirrors.

🕯 Candles – lit to honor, represent, and invoke the Elements and the Gods, and simply for illumination. Also a symbol of the Fire Element and therefore projective.

🍵 Cauldron – a representation of the Water Element, and thus receptive in nature. It is used to hold either liquid or fire, depending on the rite’s purpose. In less ritualized matters, it can be used to cook herbal brews for Magickal purposes, but in some cases the “cooking cauldron” is a different one than the “ritual cauldron,” depending on the practitioner’s path and preference.

🍷 Cup – each participant has their own cup (often a goblet or chalice) for sharing in Cakes and Wine, and the Priestess’ is usually placed on the altar during ritual and is the specific vessel used in the Cakes and Wine rite. Like the cauldron, this tool is receptive, and represents the Element of Water.

💨 Incense – used not only to “set the mood” for a ritual, but also to represent the active Elements of Air and Fire, and to cleanse and consecrate the circle and its participants. What specific herbs, oils, resins and scents are used can depend on the ritual’s purpose, or simple personal preference.

🗣️ Names – many ritual participants choose a special name to go by within sacred space. These names can come from a variety of inspirations, and while not always permanent choices, are meant to be personally meaningful and to facilitate the change of mindset necessary for ritual/Magickal workings.

📿 Necklace – in some Traditional settings, women are asked to wear an unbroken (meaning no charms, and if possible, no clasps) necklace of stones or beads (preferably of natural materials, i.e. not plastic) in ritual. This symbolizes the eternal cycle of life that the Goddess is seen as ruling. If men so choose, they may wear such a necklace as well. Other jewelry is allowed or not at the discretion of the group/ritual leaders. Usually, though, wearing jewelry or not is a matter of personal preference.

⭐ Pentacle – a flat tile of usually stone or wood inscribed with a pentacle (a single-point-up, five-pointed star in a circle). This is used in various ways, one of which being a kind of blessing platter for the Cakes and Wine rite. It is generally seen as representing Earth, and is therefore receptive.

👘 Robe – while some Traditions do practice skyclad (that is, in the nude, “clad only by the sky”), non-Initiate and many non-Traditional workings are generally done robed. This change of clothing is meant to facilitate the change of mindset necessary for ritual and Magick, much like the aforementioned name change. Some groups have guidelines on the color and style of robes, others do not.

🧂 Salt/Water – representatives of the receptive Elements of Earth and Water, and when combined are also used in consecrations and cleansing.

🚻 Statue – often times, a statue (or statues) is placed on the altar as a representation of Deity.

⚕️ Wand – a length of (usually) wood and another tool for directing energy. Often used in invoking/channeling rites, and sometimes used to draw the circle. Another directive tool and the other side of the Air/Fire debate with the athame. Variations exist on standards for length, material, and adornments.

#101 #tools #wicca

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essence-of-wicca · 4 months ago

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Part 12-

Names

A common practice of many Pagans is to choose a name to go by specifically within ritual. These can be called Magickal names, Circle names (as many Pagan rituals are held within an energy circle), Witch names, Craft names, Magickal names, or Ritual names, depending on who you ask.

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🔮 About

Some choose to keep their legal/everyday name, but others feel that it doesn’t reflect who they truly are or who they are/wish to be within the confines of sacred space, since they did not select the name themselves and/or don’t relate it to their Pagan identity. There are some paths wherein a teacher chooses the names for their students at one time or another, but to be so bold as to make a blanket statement about the Pagan community at large, the majority of teachers are more than accepting of one’s personal choice of name.

Some use a name for the general Pagan community and non-Initiate rituals (if they follow an Initiatory path), and another different name for their Initiate workings. In some instances as well, the name given in large Pagan gatherings has no resemblance to a person’s own Circle name, it’s simply a pseudonym they’ve chosen to adopt in order to remain anonymous, and then keep their Circle name private.

Additionally, some people have an even more private name that is known only to the Gods, and is only used in personal rituals away from any group or Coven. In some cases, this name is told to the individual during meditation, or somehow otherwise communicated to them directly from the Gods, or some other entity acting on Their behalf. But not everyone has such a name, so even if you’re never given one, don’t feel as though you’re somehow incomplete or unworthy.

Lastly, in some more Traditional settings, the name of the Coven can be used as a Magickal surname of sorts once one is Initiated. For example, someone who goes by Chase and is Initiated into the Sacred Spring Coven, would then sometimes be referred to as Chase Sacred Spring.

However they are chosen though, these names are generally only used in Magickal/ritual workings, and using them otherwise is the sole decision of the individual. The main reason for this change of identity is to facilitate the change of mindset and attitude necessary for ritual/Magickal workings. Circle names are believed to carry the individual’s personal power, energy, Magickal identity, and spiritual potential.

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🔮 Inspiration

Some places people draw inspiration for their names are:

an animal they feel connected to spiritually (e.g., their animal guide)

a God or Goddess they especially revere or wish to emulate

a more abstract concept such as “Spirit” or “Karma"

a reference to their family heritage (such as choosing a name from the language of their ancestors)

a heavenly body (planet, moon, star, or constellation)

an item from nature (tree, flower, other plant, stone, gem, mineral, etc.)

fictional characters

historical persons

minor Deities and other mythological players (such as mythological creatures)

Or something else, or any combination of these things. There are nearly endless sources of names and inspiration. If you’re stuck or indecisive, I recommend making a list of the sorts of things from this list that make you feel particularly Witchy and aware of your own Magickal power, and see what you’re most drawn to. Meditation or divination, especially with a pendulum, can be helpful here also. For a meditation, you can perhaps visit with your patron Deity, a spirit companion, or a departed loved one for guidance.

In some instances, people try to attune their Circle name to their given/legal name by way of numerology. In this practice, each letter of the alphabet is assigned a number from one through nine, each letter is added up, and the sum is reduced further till there is only a single digit. For example, the name Alex in numerology is 1 + 3 + 5 + 6. That sum is then 15, which would then be reduced, 1 + 5 = 6. So, if Alex wanted to attune their Circle name, they would select a name and spelling with 6 as its value. Two other numerological methods involve discovering one’s Life Path and/or Soul Urge numbers, and then attuning one’s Circle name to one or both of those. These methods involve the numbers in one’s date of birth, and more information about uncovering them can be found here: https://cafeastrology.com/numerology.html

Also, some change their names when they reach a new step in their learnings, such as Dedications, Initiations, Degree Elevations, forming their own Coven, etc.. New life stages (puberty, coming out, a change in gender presentation, medical/surgical transition, parenthood, death of a loved one, marriage, divorce, menopause, etc.) can also be an incentive to select a new Circle name. Rarely, if ever, is a name permanent though, so any reason to change it is a valid one.

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🔮 Cautions

Blending many inspirations can sum up how one feels about their Pagan self, but this is something to consider carefully. Although “Midnight Autumn StormOwl” might be very meaningful to you, try empathizing with anyone who’d have to say it repeatedly in a ritual! To add to this, consider how others may react to your name; would others consider it humorous or offensive? Would you constantly have to be explaining or defending your choice?

Some would argue that choosing a Deity name, however minor that Deity is considered to be in Their native pantheon, is conceited and disrespectful. Personally, I do not believe this. As stated above, to me it signifies that a person feels a connection to the Deity, or wishes to take on that Deity’s traits and qualities. For example, someone who chooses the name Thor might wish to bring strength into their Magickal workings and life in general. One who chooses Athena may be seeking to gain wisdom. However, one must remember as well that one cannot pick and choose which aspects of that Deity they embrace or ignore; if the name Thor is meant to bring strength, it may also bring a quick temper and impulsiveness. And sometimes the Universe has a sense of humor, and the name chosen brings the precise opposite of what was intended. This is one area wherein careful and thorough research, along with introspection and more meditation or divination, is especially beneficial.

An important thing to note is that the titles of “Lord” and “Lady” are generally considered something to earn, not something one can decide to appropriate on one’s own. In some Traditional settings, only High Priests/Priestesses may be called Lord or Lady, and in others, only High Priestesses receive such a title. It is generally considered pretentious and ill-mannered to use these titles without having earned it somehow, and determining whether one has earned it differs between groups/Traditions. However, when attending a ritual away from your home Coven/group, it is considered good etiquette to refer to the Priestess as “Lady,” especially if you don’t know what name she goes by in Pagan/ritual settings.

And lastly, it is NEVER acceptable to reveal someone’s Circle name, or “out” them as a Pagan, without their knowledge and consent, especially not in association with their legal name. This is not only for anonymity’s sake, but because names carry power, and some believe that their name falling into “the wrong hands” can be dangerous, physically and socially as well as psychically and spiritually.

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Whatever the reasons and arguments for and against what type of name to choose, the key point to remember when selecting a name is that it is to represent YOU, and how you wish to be perceived and received in a ritual setting. It is the name by which those you Circle with, and the Gods, will know you. Make your choice seriously, but also remember that this choice is not permanent. If you feel your Magickal identity has changed, by whatever event(s), so much so that a name change is also warranted, by all means, make the change. Just make sure those you perform Magickal workings with are aware of your new identity.

It is also rarely required (by a Coven or other group) to select a different name than your legal/day-to-day name, but some individuals feel it not only necessary for developing their spiritual self, but also a very rewarding way to connect with their Pagan identity, and with the Gods.

#101 #names #wicca

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essence-of-wicca · 4 months ago

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This is the final part of my Wicca 101 writings If there has been anything in this series that I didn’t touch on, or that needs expanding, please don’t hesitate to contact me. Thanks for reading along.

Part 13-

Ritual

This final section will address Ritual purpose, required tools, etiquette, and format.

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🔮 Purpose

The reasons for performing a ritual usually fall under three categories:

to perform Magick or spellwork

to honor and connect with the Divine

to enact spiritual beliefs in a physical and visual way

But if we think about it, most rituals accomplish all three purposes. In Sabbat rites, the stage of the God’s life is presented, participants are confronted with Divine presence, and energy is raised and put forth to turn the Wheel of the Year. Moon rituals are then a time to honor the Goddess specifically and gain Her wisdom; express our belief in Her power, existence, and influence on our lives and the world; and we may also perform other sorts of Magick, such as healing, or for another cause.

This is a verse from a song titled, “Circles,” that I feel sums up ritual purpose very succinctly:

Circles for healing and working the weather

Circles for knowing the Moon and the Sun

Circles for thanking the Lord and the Lady

Circles for dancing the dance never done

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🔮 Ritual vs. Rite vs. Spell

My personal guideline is that a ritual celebrates something and is usually repeated, like a holiday or a Moon phase. A spell is often a one-time or as-needed thing, and may be part of a ritual or done separately. For example, I could charge a healing amulet in a ritual, or just ground and center and hold the object in my hands while sitting on the couch. By contrast, doing a Midsummer Rite, while done at the Solstice specifically, adds to and builds upon the rest of the year and every Midsummer before it.

I see spells as having a very specific and narrow focus, as in, "help me get a good job" or, "heal this ailment." Rituals, while they still have focus and intent, are broader. Spells are also time-sensitive. They're finite. They can be part of a ritual, but they aren't always, and can be done completely separately.

To expand/confuse things further, I call the individual parts of a ritual "rites." So you have the Rite of Casting a Circle, the Beltane Rite, etc.. And when those are patchworked together, they make a Ritual.

To use an analogy, spells are like stand-alone short stories, rituals are chapter books, and rites are the individual chapters.

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🔮 Tools

Here are tools that are absolutely needed for a ritual:

The altar itself, draped with a cloth if desired. Usually, it will be placed in the center of the ritual space, facing North. It may have statues or other representations of Deity on it, and may be decorated for the season and/or ritual. It’s common to include a vase of flowers, regardless of any other decorations.

Candles, one each for the God and Goddess being honored plus four total for the Quarters, and a way to light them (I personally prefer matches, some use disposable lighters). Using heat-safe candle holders is an important safety measure. There may be representations of the Elements near the Quarter candles also, such as a stone for Earth, a feather for Air, an additional red candle for Fire, and a seashell for Water.

Incense appropriate to the ritual being performed. It should be tended to throughout the ritual so it lasts for the duration.

Two small bowls, one filled with salt and another with water.

A wand. Usually the length of a forearm is sufficient, and the type of wood may vary.

Each participants’ athame. The Priest’s and Priestess’ athames are usually on the altar.

Each participants’ goblet. The Priestess’ goblet is usually placed on the altar itself and used to consecrate drink for the Cakes and Wine Rite.

An altar pentacle, or at the very least a plate or platter to hold the food that will be blessed during the ritual.

Food and drink to consecrate and share. Usually, a separate bowl or other vessel is also provided for libations during Cakes and Wine.

Any other tools/accessories are optional, depending on practice, preference, and necessities of the ritual. Here is a basic diagram of a possible altar set-up:

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🔮 Etiquette

These are general guidelines for polite and proper behavior in ritual. Specific groups/Covens may have other requests of their participants.

Arrive to the Ritual location on time and freshly showered, with any garb, food, or other items you may need.

If you are unable to sit/stand/turn/etc. for several minutes at a time, or under your own power, please make this known prior to ritual so that appropriate efforts to accommodate you can be made.

Once in ritual space, only move or turn deosil (clockwise) unless directed otherwise. In some cases, asking permission to move widdershins (counter-clockwise) is acceptable and will be granted if deemed appropriate and necessary.

Please do not touch or pick up another’s tools (athame, goblet/chalice, etc.) without being given express permission of the owner.

Please do not pick up or touch items on the altar without asking or being instructed to do so. When doing so, use either the right hand, or, if necessary, both hands together.

If you hear the phrases, “Blessèd Be,” or, “So Mote It Be,” it’s a pretty safe bet you’re supposed to repeat (except during Personal Consecrations, only the person being consecrated need repeat the phrase then).

The Priest/ess will usually direct participants as to what actions to take during ritual. But as a general rule if more than three people are performing the same action together, you’re probably supposed to do it too.

Once the Circle is cast, please do not leave the ritual space unannounced, except in an immediate emergency. In any other case, please ask the Priest/ess to open the Circle to allow you to pass the boundary.

Please only use participants' ritual names once the ritual has begun. If you haven't been explicitly told names already, or if you forget, it's perfectly permissible to ask.

Some groups perform ritual very solemnly, with a formal air and devoted theatrics. Others take a more jovial and casual approach. You'll get the vibe pretty quickly once ritual starts.

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🔮 Format

Most rituals follow some kind of formula and structure. The following outline of a ritual progression was created from a melding of my experiences, and various reading materials.

Prior to ritual, all participants need to don their robes, and whatever other garb they wish to wear. If there are any special instructions for the ritual, the Priest/ess will usually explain them briefly at this time. Other preparation may include a guided meditation tailored to the ritual’s purpose.

Self-Blessing.

Before entering the ritual space, participants go through a small, self-blessing rite, anointing specific points on their bodies with consecrated salt-water. There is usually a space and script provided for this purpose. After this is done, everyone will gather at the ritual site. Once there, everyone breathes deeply to ground, center, and align with each other. Group chanting may take place here as well to facilitate that alignment.

Circle Opening.

There are several steps to creating sacred space. During these acts, all present are to lend their energy to the physical actions of the Priest/ess.

Lighting Altar Candles. Deity candles are lit, sometimes with brief spoken dedications to the Gods being honored (i.e., “This candle burns for ______, Who represents XYZ”). Incense is also lit at this time.

Elemental Dedications. Beginning in the East and moving deosil (clockwise), each of the Quarter candles are lit, along with a brief dedication, usually a poetic description of the Direction and Element and what they mean/represent.

Circle Casting. Starting in the East, the Circle is drawn by walking deosil around the boundaries of the ritual space, the energy directed by the wand. A chant of intent may be spoken at this time.

Elemental Blessing. The Elemental representatives of salt and water on the altar are mixed, blessed, and consecrated with a brief statement of intent. The incense may also be similarly blessed at this time.

Circle Consecration. The salt-water and incense are carried deosil around the Circle. The water is sprinkled and the incense smoke wafted along the boundary. A chant or invocation may be spoken at this time as well.

Personal Consecrations. Each participant has their name stated out loud, is then anointed with consecrated salt-water, and finally cleansed with incense smoke. Appropriate songs or chants may be sung at this time.

Deity Invocations. The Gods are formally invited to attend and preside over the rite. This is done here because the space has been prepared for and dedicated to Them by establishing and consecrating the boundaries and participants.

Calling the Quarters. Beginning again in the East and still moving deosil, the appropriate directional Element is invoked to watch over and lend their energy to the rite. All present should salute the Quarters with their athames.

When all Opening steps are completed, it’s common to ring a bell to signal that this portion is complete.

Ritual Purpose.

This is the point in the ritual where things get specific, and any necessary rites are performed. Sabbat rites often include an enactment of the stage of the God’s life at that Sabbat, a dance to raise energy for turning the Wheel of the Year, and can also involve a channeling or guided meditation. Esbat rites also often involve a channeling/meditation in addition to any other Magick or spells that may be performed.

Cakes and Wine.

Food and drink are ritually blessed and libated to the Gods. Then, all participants share in the food and drink together. This is also a time to discuss the rite that was just performed, and/or any other topic the Priest/ess may have chosen.

Circle Closing.

The Quarters are banished (beginning in the East and moving deosil), directed to return to their own realms, again accompanied by athame salutes. All candles are extinguished to dismiss the energies that resided there during the rite. The Gods are thanked, and the Deity candles on the altar are extinguished as well. A statement that the rite has ended is usually spoken.

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🔮 Results

The basic structure of the ritual is the same every time, but the Ritual Purpose portion obviously varies. Often, though, the same script will be read and the same actions performed year-to-year for Sabbats, and month-to-month for Esbats. This is done to create triggers for experience. Repetition of the same actions for the same purpose creates a subconscious memory of what happened last time, and so the mind and spirit then react in similar fashion to generate a new experience this time around.

Additionally, this repetition builds the energy on itself; if similar energy is generated each time, the end result is stronger than if it were to change every time. Hence, the number of ritual scripts needed can be as few as nine, one for each Sabbat, plus an Esbat.

#101 #ritual #wicca

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