Welcome to the ULC Minister's Network

Tom Asdell

Overview of Wicca

  • This in an informational post for anyone who is curious about all this "Wicca stuff" and what it's doing on a religious site.

     

    The following is a paper that has been circulated for several years now.  It has been called a fake by persons in the military under President Bush (the younger), whether or not this is due to his direction that Wicca not be considered a religion or not is not important.

     

    What is important is that this is a very well-written summary of basic beliefs in the Wiccan Community.  It also gives a good history of Modern Wicca and some great sources (considering it's from '98) for further information if this isn't enough to let you know about us.

     

    As a sideline, I pruchased the new "Religious Requirements and Practices of Certain Selected Groups: a Handbook for Chaplains" issued by the U.S. Department of the Army as rewritten during Bush's time in office.  It has sections on the American Council of Witches and Gardnerian Wicca, but omits this basic information on general beliefs.  Having read the book, the connotation of the term religion appears to have changed from that of a belief system inself to that of the organization representing it.  Not a change I like, but I'll learn to work with it...

     

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    THE ARMED FORCES CHAPLAINS BOARD

    (issued to the Chief Chaplains of the Armed services in May, 1998)

    Wiccan Religious Background Paper

     

    Introduction

     

    The free exercise of religion is a Constitutional right for all United States citizens. Individuals who serve in the nation's Armed Forces, likewise, are extended this right. The Armed Forces Chaplaincy, which does not serve as an expressed religious entity within the context of the Armed Forces, was established by Congress to serve the religious needs of those serving in the nation's Armed Forces. Thus, it is the responsibility of the armed Forces Chaplaincy to protect, provide for, and ensure that the free exercise of religion is observed inviolate for all members of the United States Armed Forces.

     

    The First Amendment to the Constitution of the United States reads: Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people to peaceably assemble, and to petition the Government for a redress of grievances (emphasis added). This law [sic] prohibits the establishment of a state church and establishes the free exercise of religion for all United States citizens. Thus, all citizens are protected by the government to pursue their religious beliefs, customs, and traditions without fear of reprisals or sanctions by the government.

     

    The Civil Rights Act of 1964 elucidates the First Amendment with regard to religion: To be a bona fide religious belief entitled to protection under either the First Amendment or Title VII, a belief must be sincerely held, and within the believer's own scheme of things religious. (USCA Const. Amend 1: Civil Rights Act 1964 701 et. seq., 717 as amended 42 USCA 2000-16)

     

    Based upon the above legislation, and specifically pertaining to the Wicca religion, the District Court of Virginia declared in 1985 (Dettmer v. Landon, 617 F Sup 592) that: [Wicca] is clearly a religion for First Amendment purposes. . . Members of the Church sincerely adhere to a fairly complex set of doctrines relating to the spiritual aspect of their lives, and in doing so they have 'ultimate concerns' in much the same way as followers of more accepted religions. Their ceremonies and leadership structure, their rather elaborate set of articulated doctrine, their belief in the concept of another world, and their broad concern for improving the quality of life for others gives them at least some facial similarity other more widely recognized religions." Judge J. Butzner of the Fourth Circuit Federal Appeals confirmed the decision (799F 2nd. 929) in 1986 saying: "We agree with the District Court that the Doctrine taught by the Church of Wicca is a religion."

     

    Other Names by Which Known: Old religion, Earth Religion, Witchcraft, Paganism, Neo-Paganism, Goddess Worshippers, Shamanism.

     

    Note: Wicca has some basic similarities as well as surface differences with the named groups.

     

    Historic Origins: Wicca is a reconstruction of the nature worship of Pre-Christian tribal Europe, strongly influenced by the living Nature worship traditions of tribal people throughout the world. The works of such early twentieth century writers as Margaret Murray, Robert Graves, and Gerald B. Gardner, began the renewal of interest in the Old religion. In 1951, anti-witchcraft laws were repealed in Great Britain. Gerald Gardner, then, publicly declared himself a Witch and began to gather a group of students and worshippers. In 1962, two of his students, Raymond and Rosemary Buckland (religious names: Robat and Lady Rowen), emigrated to the United States and began teaching

    Gardnerian Witchcraft.

     

    Concurrently, other interested groups arose having read books by Gardner and others on Witchcraft. Numerous covens were formed spontaneously using rituals created from a combination of research and individual inspirations. Today, these self-created covens maintain the same validity as those who can trace a "lineage" of teaching back to Great Britain. In 1975, a diverse group of covens, desiring to secure the legal protections and benefits of church status, formed Covenant of the Goddess (CoG). The CoG is incorporated in the state of california and is recognized by the Internal Revenue Service as "a religious organization other than a church," and is an association of small covens rather than large corporate worship groups. CoG does not represent all, or even a majority of Wiccans. A coven or individual need not affiliate with CoG or any other such group in order to validly practice their religion. However, CoG is the largest single public, cross-traditional (i.e.: non-denominational) Wiccan organization.

     

    Basic Beliefs: Wiccans worship the sacred as imminent in nature, often personified as Mother Earth, The Goddess of the Moon, and the God of the Forests or the Lord of Birth, Death, and Rebirth. As polytheists, they use a variety of names for the deities. Individuals will often choose Goddesses or Gods from any of the world's pantheons whose stories are particularly inspiring. These deities are used as a focus for personal devotions. Similarly, covens will use particular deity names as a coven focus (often the names are held in secret by the covens). Wiccans distinguish themselves from "Satan" or "Devil" worshippers. They point out that "Satan" is a symbol of rebellion against and an inversion of the Judeo-Christian traditions. Wiccans do not revile any other religious tradition, and believe any religion, sincerely followed, will lead one to deity. However, they are counted among many of the world's mystic systems, less applicable than some to Wiccan core values, but still deserving as much respect as any of the others.

     

    Most Wiccan covens also practice magic, by which is meant the direction and use of "psychic energy," the natural yet invisible forces which surround all living things. Some members spell the word "magick" to distinguish it from sleight of hand entertainment. Wiccans employ means such as dance, chant, creative visualization, and hypnosis to focus and direct psychic energy for the purposes of healing, protecting, and aiding members in various endeavors. This type of assistance may be extended to non-Wiccans upon request. Many Wiccans believe in reincarnation. Some believe it is a literal description of what happens to individuals when they die; others view it as a symbolic model that aids them with their understanding of this life's cycles and changes. It should be noted that neither reincarnation nor any other literal belief could be used as a test of an individual's validity as a member of the Old

    religion. Most covens have a handwritten collection of rituals and lore known as a Book of Shadows. A part of a new member's religious training is to hand copy this book for him or herself. New material may be added to the book through the years as inspiration dictates. Ordinarily, access to these books is limited to initiated members of Wicca. Wiccans do not proselytize and generally resent those who do.

     

    They believe that no one path to the sacred is right for all people. Hence, they view their own religious practice as one among many that are equally worthy. They respect all religions that foster honor and compassion in their adherents, and expect the same respect. Members are encouraged to learn about all faiths and attend the services of other religions, if they desire to do so.

     

    Many Deities: Wiccans believe that conscious opinion points to a transcendent Divine, the sum of all that is, and more. Thus, everything that is partakes of the Divine. However, the Divine is more than the human mind can encompass or experience. Hence, the idea of the divine is broken down into numerous "mind-sized" pieces. Deities may be archetypes, nature spirits, or forces who are both transcendent and immanent. One of the primary forms of the Divine is The Goddess, the Divine Feminine, known by names such as: Ishtar, Diana, Ceridwen, Athena, Amaterasu, Brigantia,Venus, Hecate, Isis, and Demeter. The Goddess is seen in three modes: (1) Maiden (self-sufficiency, youth, love); (2) Mother (nurturing, fulfillment); (3) Crone/Wise Woman (wisdom, mystery, initiation, death and rebirth). Furthermore, the earth, Moon and Sea are personified as Goddesses. Some Wiccan Witches stop here; others include the Divine Male, the God, known by such names as: The Horned One; Apollo; Cernunnos, Osiris, Dionysos, Odin, Pan, Freyr, Adonis, Tammuz, etc. The sun is personified as a God, as is plant life (the dying and reborn Grain God of agricultural myths).

     

    Worship: There are as many ways to worship as there are traditions of Wicca. Most rituals involve consecration of the ritual space (worship circle), invocation of a deity or deities, and a communal meal. Creativity in worship is key. Wiccans usually worship in groups. Individuals who are not currently affiliated with a group, or are away from their home group, may choose to worship privately or may form an ad hoc group to mark religious occasions. Non-participating observers are not generally welcome at Wiccan rituals. Some groups worship "skyclad" (in the nude) as a sign of attunement with Nature. Most covens or groups* bless and share a cup of wine, or non-alcoholic juice, and bread, cookies, or another grain product, as a part of their ritual. Almost all Wiccans use an individual ritual knife ("athamé") to focus and direct personal energy. Additionally, groups often have ritual swords to direct the energy of the group. These tools, like all other ritual tools, should never be touched nor handled by another without the permission of their owner. Other commonly used ritual tools include a bowl of water, a bowl of salt, a censer, incense, a "pentacle" (disk with engraved symbols), statues or artwork representing the Goddess and God, and

    candles. All of these items are used in individual, private worship as well as corporate rituals.

     

    * The word "group" should be used as a more technically correct term over "coven," since most Wiccan worship groups to be found in the military setting will not be covens. Rather, they will be informal worship groups. A coven is a tightly knit group that has shared training and practice for a long time, something not likely in a highly mobile military setting.

     

    Ethics and Morals: The core ethical statement of Wicca is The Wiccan Rede: "'An it harm none, do what you will." The Rede fulfills the same function as does the Golden Rule for Christians and Jews. All other ethical teachings are considered to be elaborations and applications of the Rede. It is a statement of situational ethics, emphasizing at once the individual's responsibility to avoid harm to others and to self and a wide range of personal autonomy in "victimless" activities. All of the historic traditions also adhere to some form of a moral code generally known as "The Ordains" which delineate and define appropriate standards of behavior similar to the Ten Commandments of Christianity. There may be as many as 168 Ordains. Often, self-taught Wiccans may be unaware of these Ordains, as they do not often appear in published literature. Wicca has been described as having a high choice ethic. Due to its Nature orientation of the religion, many Wiccans will regard all living things as sacred, and show a special concern for ecological issues. For this reason, individual conscience will lead some to take a pacifist position. Some are vegetarians. Others feel that , as Nature's way includes self-defense, they should participate in wars that they conscientiously consider to be just. The religion does not dictate either position, but requires each member to examine thoughtfully and meditatively, his or her own conscience, and to live by it. Current social forces generally do not allow Witches to declare publicly their religious faith without fear of reprisals such as loss of job, child custody challenges, ridicule, etc. Prejudices against Wiccans is the result of public confusion between Witchcraft and Satanism. Wiccans in the military, especially those who may be serving in countries perceived to be particularly intolerant, will often have their dog tags read "No Religious Preference." Concealment id a traditional Wiccan defense against persecution; hence non-prescriptive dog tags should not contravene a member's free exercise of religion and request for religious services.

     

    Practices and Observances: Wiccans celebrate eight festivals, called Sabbats, in the "Wheel of the Year" as a means of attunement to the seasonal rhythms of nature. These are:

     

    Oimelc, Brigit, or February Eve (January 31 or February 2nd - varies among traditions)

    Ostara or Spring Equinox (ca. March 21)

    Beltane or May Eve (April 30th)

    Litha, Midsummer, or Summer Solstice (ca. June 21)

    Lammas , Lughnasadh or August Eve (August 1)

    Mbabane, Harvest or Autumn Equinox (ca. September 21)

    Samhain (or Samh'ain) or Hallows (October 31)

    Yule or Winter Solstice (ca. December 21)

     

    Some covens find meetings within a few days of those dates to be acceptable; others require the precise date. [Solstices and equinoxes, being solar occurrences, may vary a day one way or the other from year to year according to the variation of the earth's ecliptic, hence the "ca." in the date.] In addition, most covens will meet for worship at each Full Moon, and many also meet on the New Moon. Meetings for ritual celebrations are scheduled whenever there is a need (i.e., for a healing), while religious study will often be scheduled at a time convenient to the members and initiates. Ritual jewelry, or talismans, is particularly important to many Wiccans. In addition to being a symbol of religious dedication, a talisman is often blessed by the home coven and felt to carry the coven's protective and healing energy.

     

    Organizational Structure: Most Wiccans meet with a coven or group of individuals. Each coven or group is autonomous. Most covens are headed by a High Priestess, often with the assistance of a High Priest. Some are headed by a High Priestess or High Priest without a partner, while other covens regard themselves as a gathering of equals. Covens or groups can be of mixed gender, or all female or male, depending on the preferences of the members. Every initiate is considered to be a priestess or priest. Most covens are small; thirteen is the traditional

    maximum number of members, although not an absolute limit. In modern times, there has been a strong trend away from solitary and small group practice and toward the formation of larger, public church institutions which hold corporate worship services. Many of these larger groups are obtaining IRS Group Exemption Letters and issuing charters to smaller worship groups as congregations of the larger organizations, much in the same fashion as the larger, traditional Christian church denominations do. Due to the size, covens tend to form a close bond; thus Wiccans in the military are likely to maintain a strong affiliation with their covens back home. There are many distinct "traditions' of wicca (identified at the end of this paper). Hence, the spectrum of Wiccan practice ranges from the "traditional" to the "eclectic." A typical difference is seen with traditional covens following a set worship liturgy; whereas eclectic groups emphasize immediate inspiration in worship. Such distinctions may not be particularly important to a military chaplain since it is unlikely that enough members of any one tradition would be at the same assignment. However, worship circles at military facilities are likely to be ad hoc, cross-traditional groups, working out compromises in style of worship and adapting them to a changing membership. Hence, the lack of strict adherence to the patterns of any one tradition is not an indicator of invalidity. While many Wiccans meet in a coven, there are also solitaries, those who practice their faith alone. Solitaries may have been initiated in a coven or self-initiated. Ordinarily, they will join with other Wiccans to celebrate the festivals or to attend various regional events organized by the larger community.

     

    Role of Ministers: In a traditional coven, the High Priestess, usually assisted by her High Priest, serves both as leader in the rituals and as teacher and counselor for members and unaffiliated wiccans. Eclectic covens tend to share equally in leadership.

     

    Dietary Laws or Restrictions: None, officially.

     

    Funeral and Burial Requirements: None. It is desirable for a Wiccan priestess or priest to be present at the time of death, but not absolutely necessary. If not possible, the best assistance would be to make the member as comfortable as possible, listen to requests (honor them as much as possible), and otherwise leave them to be private and quiet. Recognition of the death of a member takes place within the coven, apart from the body of the deceased. Ritual tools, materials, books, or writings found among the effects of the deceased should be returned to the home coven (typically a member will designate a person to whom ritual materials should be sent). Absent someone to whom their religious items may be given, these items should be returned to nature by destruction in an appropriately respectful manner, either by incineration of the combustibles and burial of the remaining non-combustible items in the soil (perhaps in some remote wooded area) or disposal overboard at sea.

     

    Wiccan Traditions/Organizations:

     

    Church of All Worlds, Post Office Box 488, Laytonville, CA 95454 (Pagan but not Wiccan);

     

    Covenant of the Goddess, Post Office Box 1226, Berkeley, CA 94701;

     

    Aquarian Tabernacle Church, Post Office Box 409, Index, WA 98256, Tel. (360) 793-1945; <http://www.AquaTabCh.org>

     

    New Wiccan Church, Post Office Box 162046, Sacramento, CA 95816

     

    Witches Against Religious Discrimination (WARD), Post Office Box 5967, Providence, RI 02903

     

    Military WARD, Post Office Box 2610, McKinleyville, CA 95521-2610

     

    Alliance for Magical & Earth Religions, Post Office Box 16551, Clayton, MO 63105;

     

    The Pagan Federation, BM Box 7097, London WC1N 3XX, U.K.;

     

    Circle Network, Post Office Box 219, Mt. Horeb, WI 53572;

     

    General Source Books:

     

    Adler, Margot, Drawing Down the Moon, Witches, Druids, Goddess-Worshippers, and Other Pagans in America

    Today; Rev. Ed., 1986,

     

    Beacon Press, Boston MA. ISBN 0-8070-3253-0

     

    Anderson, Charles, Ed. The Multifaith Calendar, 1997 and subsequent annual editions, Multifath Action Society, Vancouver, B.C. Canada. ISBN 0-9696366-5-2

     

    Beversluis, Joel D., Ed., A Sourcebook for Earth's Community of Religions, Rev. Ed. 1955, Co-Nexus SourceBook Project, Grand Rapids, MI. ISBN 0-9637897-1-6

     

    Buckland, Raymond, Buckland's Complete Book of Witchcraft, 1992, Llewellyn Publishing, St. Paul, MN. ISBN 0-87542-050-8

     

    Campanelli, Pauline and Daniel, Wheel of the Year, Living the Magical Life, 1989, Llewellyn Publishing, St. Paul, MN. ISBN 0-87542-091-5

     

    __, Ancient Ways, Reclaiming Pagan Traditions, 1991, Llewellyn Publishing, St. Paul, MN. ISBN 0-87542-090-7

     

    __, Rites of Passage, the Pagan Wheel of Life, 1994, Llewellyn Publishing, St. Paul, MN. ISBN 0-97542-119-9

     

    Crowley, Vivianne, Wicca, the Old religion in the New Millennium, Rev. Ed. 1996, Thorsons, London & San Francisco. ISBN 1-7225-3271-7

     

    Cuhulain, Kerr, Law Enforcement Guide to Wicca, Rev. Ed. 1992, Horned Owl Publishing, Victoria, B.C. Canada. ISBN 0-9696066-0-5

     

    Cunningham, Scott, A Guide for the Solitary Practitioner, 1992, Llewellyn Publishing, St. Paul, MN.

     

    __, Living Wicca, a Further Guide for the Solitary Practitioner, 1994, Llewellyn Publishing, St. Paul, MN. ISBN

    0-87542-184-9

     

    Farrar, Stewart, What Witches Do, A Modern Coven Revealed, 1989, Phoenix Publishing, Custer, WA

     

    G'Zell, Otter T., Ed., Witchcraft, Satanism and Occult crime: Who's Who and What's What, a Manual of Reference for the Professional Investigator, 1989 & annual Rev. Eds., Green Egg, Ukiah, CA (No ISBN)

     

    Hutton, Ronald, The Pagan Religions of the Ancient British Isles: Their Nature and Legacy, 1991, Blackwell, Oxford

     

    Amber K, True magick, a Beginner's guide, 1991, Llewellyn Publishing, St. Paul, MN. ISBN 0-87542-003-6

     

    Kelly, Aidan A., Crafting the Art of Magic: A History of Modern Witchcraft, 1939-1964, 1991, Llewellyn Publishing, St. Paul, MN.

     

    Lanning, Kenneth V., Satanic, Occult, Ritualistic Crime: a Law Enforcement Perspective, ca. 1993, Federal Bureau of Investigation (FBI) Behavioral Science Unit, Quantico, VA.

     

    Lynn, Rev. Robert C., Handbook of religious beliefs and Practices, 1987, Rev. Ed. 1995, Washington State Department of Corrections, Olympia, WA.

     

    McArthur, Margie, WiccaCraft for Families, 1994, Phoenix Publishing, Custer, WA and Langley, B.C. Canada. ISBN 0-919345-52-2

    O'Gaea, Ashleen, The Family Wicca book, The Craft for Parents and Children, 1993, Llewellyn Publishing, St. Paul, MN. ISBN 0-87542-591-7

     

    Ravenwolf, Silver, To Ride a Silver Broomstick, New Generation Witchcraft, 1993, Llewellyn Publishing, St. Paul, MN.

    Starhawk (Miriam Simos), The Spiral Dance, a rebirth of the Ancient Religion of the Great Goddess, 10th Anniversary ed., 1989, Harper San Francisco. ISBN 0-06-250814-8

     

    Turner, B. Kali, Ed., Multifaith Information Manual, 1995, Ontario Multifaith Council on Spiritual Care, Toronto. ISBN 1-896377-00-9

     

    Other well thought of authors: Zsuzsana Budapest, Janet and Steward Farrar and Gavin Bone, Gerald Gardner, Jade, and Doreen Valiente.

     

    Additional Information: Pagan Military Newsletter, c/o Terri Morgan, Ed., 829 Lynnhaven Parkway 114-198, Virginia Beach, VA 23452

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