What is Neopaganism?
Neopaganism, which can be classified as a religion based on nature veneration or an “earth-based spirituality,” is an “umbrella term used to refer to a variety of spiritual practices” (Butler 16). The “neo-pagan” worldview can be “described as magical”; and encompasses a wide range of mythical beliefs in relation to the metaphysical (Butler 19).
Within this worldview, Witchcraft manifests itself in various forms, one of which is the Wicca. My ethnography, while broadly covering Neopaganism in general, is specifically directed at the practices of the Gardnerian tradition of Wiccan Witchcraft. There is also the Alexandrian denomination of Witches within Wicca.
The Alexandrian tradition challenges some of the fundamentals and the authenticity of the Gardnerian tradition. However, this study does not offer an analysis of the specifics related to the Alexandrian tradition, which, for the most part, is identical to the Gardnerian.
Wicca Witchcraft
When studying Wicca Witchcraft, it is essential to note that, unlike the mainstream religions in contemporary society, the Wicca have “no central organization and no hierarchy” (Clifton 11). Furthermore, no “one [can] individually speak for a loosely knit community” (Clifton 11).
The analysis offered by this ethnography is the sole manifestation of my subjective understanding of this cultural phenomenon. I apologize to the Wicca and all concerned if this review’s emic perspective does not entirely conform to reality.
I’ve made an effort to corroborate, through scholarly sources, my understanding of the different aspects of Witchcraft I was introduced to. I further apologize if, at times, my ethnocentrism triumphs against cultural relativism and leaks into this study.
My decision to choose Neopaganism, or more specifically, Wiccan Witchcraft as the subject for this person-centered ethnography, was influenced by personal factors. Most notable is my own involvement within an organization immersed in occult traditions. Furthermore, my decision was fueled by my intrigue in the Neopagan culture, which I’ve been exploring since making the acquaintance of a Wiccan Witch.
History Of Witchcraft
Before offering my analysis of Witchcraft, it warrants providing some historical background about this ‘Old’ yet ‘New’ religion.
The different interpretations of the name Wicca can be summarized by the phrase “Wise Ones” (Buckland 2). A Witch named Gerald Gardner is recognized as the founding father of the modern Wicca movement. Gardner “claim[ed] to have been initiated into a surviving coven of the Old Religion” in England in 1939 (Clifton 7).
However, Gardener’s account of his initiation into the mentioned coven is only self-proclaimed and has never been confirmed by any credible sources. After becoming a Witch, Gardner concluded that the workings of The Craft were incomplete. Or, at the very least, had been perverted throughout the centuries.
Accordingly, Gardner altered the workings of witchcraft, introducing the practice of ‘New Age’ philosophy (theosophy) and modes of coven initiation modeled upon the degree systems of the mystery religions. This new “form became known as Gardnerian Witchcraft” (Buckland 6).
Gardner was convinced that the “future of witchcraft rested with its appeal” to the younger generation (Drury 145). In contemporary western societies, his vision has been realized and surpassed, considering that occult-themed movies like Harry Potter have become a sensation among young and old alike.
In the mid-1960s, the Wicca crossed the Atlantic to the United States via a Witch named Raymond Buckland. In the U.S., the introduction of the Wicca ideology coincided with and was fueled by the rise of American Feminism. A significant portion of “Western” Neopagan “occultism [,] is directly related to the rise…of feminism [,] as a contemporary social movement” (Drury 143).
Raymond Buckland was one of Gardner’s original and devout students. He presumably had a long history in occult practices before being initiated as a Witch by Gardner’s own High-Priestess. Due to the secretive nature of Witchcraft, and my inability to solicit meaningful answers regarding certain matters, I decided to go right to the source. I obtained a copy of Backland’s original Witchcraft manuscript to aid my research and understanding of the Wiccan culture.
What Do Neopagans Belive ?
According to the founder of western neopaganism, R. Buckland, for all intended purposes, Witchcraft “is a religion” (Buckland 11). Some Witches claim that “Witchcraft is a mystery religion” (Berger16). Others, like my key informant, suggest it’s “founded on the principles of the ancient mystery religions.”
Undoubtedly, Gardener adopted many Hermetic and Alchemical symbolism of ancient mystery schools. Some have pointed out fallacies within the perspective that draw parallels between the mystery religions of antiquity, Neopagan Witchcraft, and other occult organizations such as the Freemasons. The argument rests on a single fundamental premise.
Unlike modern Witchcraft, the ancient Mystery schools were not polytheistic but monotheistic institutions. This contrasts the fundamentals of Neopagan ideologies, which are based on polytheism, pantheism, and animism.
The “chief” objective of the mystery schools of antiquity was to “teach the doctrine of one God” to their “initiates” (Hall 1). The oldest sacred text, The Emerald Tablet of Hermes, substantiates this monotheistic position.
Roughly translated, the first lines of the text read as follows: “All things have risen from THE ONE and the meditation of THE ONE; therefore, all things are born from THE ONE by adaptation.”
Additionally, the idea of a singular Creative Deity is portrayed by another ancient text – The Kybalion by The Three Initiates. The Kybalion, not to be confused with the Kabbalah, is considered the most ancient of Hermetic manuscripts. It states…
An in-depth examination of the occult arts reveals that there has been a more profound understanding of the spiritual realm throughout history and across all cultures. This knowledge was esoteric and known only to those who could grasp it’s significance (Drury34).
To simplify, “the greater truths of Nature” and its governing laws for the masses,” the forces of the universe were personified.” They became the “gods and goddesses of ancient mythology” (Hall1).
From early spiritual beliefs to modern times, humans have continued the veneration of procreative energies. However, for those initiated into the “Mysteries,” such as the ancient masonic orders, the personifications within the pagan pantheon have never been the objects of worship or veneration. They only served as “symbolic concretions of great abstract truth” (Hall 1).
Witchcraft & Satanism
There’s a popular misconception regarding the relationship between Satanism to Neopaganism. Pagan “witches do not worship Satan”; or even acknowledge the existence of such a deity (Berger11). They perceive the concept of a singular ‘evil entity’ as a manifestation of the Abrahamic traditions, particularly Christianity.
Furthermore, Witches identify the path offered by Satanism as rebellious and unbalanced. The “Do As Thou Will” credo of Satanists, who, for the most part, are atheists, stands in gross contrast to the harmonious Witchcraft philosophy.
However, there are ‘Satanic Witches’ outside Neopaganism. According to this form of satanic ideology, Satan, as depicted by Christian theology, is also recognized as the ‘horned god’ of the pagans and worshiped as a ‘figurehead.’’
In theory and practice, Neopagans worship the deities of the Indo-European religions of pre-Christian Europe. In addition, in compliance with the Neopagan pantheistic, and animistic worldview, pagan Witchcraft assigns a divine attribute to all things encompassed within reality and perceivable to the senses.
Wicca Ethics
The Wicca Credo can best characterize the path offered by Neopagan witchcraft: “if it harms none, do as thou will. ” Considering that the phrase could be interpreted to encompass the idea of not harming others but also oneself, this rede seems to suggest a stick moral code.
But when analyzing Witchcraft’s belief system regarding moral and ethical truth, the Wiccans, for the most part, are ‘relativists.’ In other words, morality and ethical behavior for the Wicca generally has no objective truth value.
Key Informant
For this post, the name of my Key-Informant has been changed to Elatha. The name’s Celtic and means “art or craft.”
Elatha is an attractive woman with dyed black hair and light brown eyes. She comes from a Scot-Irish background and is a third-generation American living in California. She is currently in her early thirties and has been a Witch for most of her adult life.
She’s a university graduate with a master’s in business administration. Currently, she has a successful online business that she runs from her home office with an assistant.
Elatha’s never been married but was briefly engaged in her early twenties. According to her, the relationship ended” due to her “spiritual practices.” I also suspect that her feminist views, which at times seem radical, might have also been a contributing factor.
She comes from a catholic background but grew up in a household that did not conform to any religious beliefs or practices.
Like most teens who struggle with personal and spiritual identity, so did Elatha. At the age of nineteen, and upon the passing of her paternal aunt, her identity struggles ended. Elatha described her aunt, who she had seen little growing up, as a “mysterious lady, private and soft-spoken.”
To cut a long story short, upon her aunt’s passing, and by complete chance, Elatha came across her aunt’s Book of Shadows. According to Elatha, “every Witch has a Book of Shadows,”; a sort of “personal diary.”
Within this closely guarded diary, Witches write down “potions, recipes, spells, rituals,” significant experiences about the metaphysical, basic all Witch related activities. Usually, upon the passing of a Witch, the “Book of Shadows is burnt” (Drury 152).
In the case of her aunt, this had not transpired. She believes this was not a chance event but specifically meant to deliver her upon the path of The Craft.
From this personal diary, Elatha learned that her aunt had been a solitary practitioner of Witchcraft for most of her life. Elatha described her feeling when first faced with this revelation as one of “confusion,” “excitement,” and “fear.” Like her grandmother, and like most pagan Witches in contemporary society, she began her journey as a Solitary Practitioner.
Eventually, she would end up drowning her close friend in the practice of the Craft. In due course, “through online networking,” they located and were “initiated” into a Coven of Wicca Witches.
Research Methodology
The “methodology,” or the manner in which I proceeded to study the Wicca, consisted of “two main fieldwork methods: ethnographic interview[s] and participant observations” (Butler 17). I conducted three interviews and was present at two solitary Witchcraft practices.
Witchcraft Beliefs & Practices
Reincarnation, Meditation & Divination
Most modern Witches firmly believe in reincarnation. They think that the spirit has experienced multiple past lives, occupying both male and female bodies in the process. Additionally, reincarnation sheds light on unexplained occurrences in every society.
According to Witches, “reincarnation seems like the most logical explanation for child prodigies,” the socioeconomic status that one is born into, “why one is born crippled, another fit and strong,” etc. (Buckland 17). Wicca believes that during each life cycle of the individual spirit, it reincarnates into a predefined lifestyle meant to teach a specific lesson (s).
Depending on the particular wisdom the spirit is meant to obtain, the duration of the individual life might be brief or extensive. In a similar matter, according to the Wicca tradition, “homosexuality might well be explained through reincarnation: a person male in one lifetime and then female in the next,” or vise versa, might carry “over feelings and preferences from one life to the next” (Buckland 17).
Witches are also firm believers in the practice of meditation. Elatha’s responsible for my indulgence in this eastern mystic practice. She introduced me to meditation about four years ago. Ironically, I initially adopted the practice as an antidote to cope with California’s liberal atmosphere.
Witches also ascribe to and practice divination, such as Astrology. Elatha religiously checks her horoscope from several different sources, as well as charting her own. She was nice enough to chart my horoscope as well. Naturally, it foretold of good things to come; we’ll see!
Elatha is also an expert regarding dream interpretations. This subject is also a natural source of fascination for me as well. Throughout our friendship and during this ethnography, she and I have spent hours discussing the subject.
Neopagan Holidays & Rituals
The Neopagan worldview is best expressed through ritual behavior. Since the Wicca belief system is based on nature veneration, the seasonal cycles, along with “the moon phases,” are commemorated by special rituals within the Celtic calendar (Berger16). In the Neopagan ceremonies, rituals fall into four different categories. More precisely, rituals appertain to four different celebrations: the “Sabbats, esabats, rites of passage, and personal rituals” (Berger16).
In Neopagan tradition, the seasonal cycle passes through the “eight Sabbats” (Buckland 67). Of the eight, four are classified as ‘Greater Sabbats.’ These are “Samhain” (Halloween), “Imbolc” (marks the start of spring), Beltane (marks the beginning of summer), and “Lughnasadh” (harvest ritual) – (Buckland 68, 70, 71, 73). The remaining four are the winter solstice, spring equinox, summer solstice, and autumn equinox.
Halloween (Samhain)
Halloween, or as witches call it, Samhain, is of particular importance to the Wicca and other Witchcraft disciplines. Witches perceive it as the “time when the veil between the worlds of the living and the dead is… at its weakest” (Berger 17).
Therefore, it is believed that spirits can swiftly be felt on earth, making communication with the metaphysical realm more easily accessible. As such, Witchcraft rituals are frequently performed on Holloween during the witching hour (i.e., midnight).
Phases Of The Moon
The rituals and festivities accompanying the moon’s cycles are called ‘Esabats.’ The Wicca worship the moon as the focal “feminine deity, which has three phases or faces” – the Maid, the Mother, and the Crone” (Berger18). Additionally, the twenty-eight-day cycle of the moon is attributed to female menstruation.
For Elatha and her friends, all mentioned events are of great importance. When her schedule permits, she partakes in coven celebrations and the accompanying rituals of said event. The coven Elatha belongs to is located a considerable distance from her primary residence. For this reason, her participation in the coven is limited, forcing her to celebrate the other pagan festivals accompanied by a few close Witch friends.
For Neopagan witches, specific geographical locations also have a spiritual significance. A site or a landscape is considered sacred if it is known to have an “association with earlier and indigenous religious practices” (Butler 19).
Sexuality & Sex Magik
An open embrace of human sexuality is an essential aspect of Witchcraft. This liberal perspective on sex stands in opposition to all mainstream religions. Within the Gardnerian tradition, “certain sexual rites [are] enacted by the Wicca” in celebrating procreation in general and female fertility in particular.
Furthermore, no stigma is attached to anyone’s sexual habits except rape and pedophilia. In addition, there is also no taboo associated with one’s sexual orientation. Homosexuality is not frowned upon but is celebrated. I was surprised to learn that many female Witches identify themselves as bisexual or partake in sexual acts with other women.
The men, for the most part, however, don’t have the same sexual approach to the members of the same sex. There are also elements of Sex-Magik within the Wicca. Sex-Magik was also Gardner’s contribution to the Craft.
I asked Elatha specifically if indulgence in the sexual side of the Craft is something she takes part in. The answer was a definitive no, to which she added that every Witch chooses which aspects of “Witchcraft are appropriate for them personally.”
Witchcraft Rites Of Passage
Rites of passage for Witchcraft encompass a broad scope of practices that accompany birth, death, marriage, etc., and most notably, one’s initiation into a coven. For neophyte Witches, initiations into Wicca covens are an important “Rites of passage” (Drury 183). This process, which could be extensive at times, first involves the separation of the neophyte.
They are asked to “fast” and “meditate” in isolation, reflecting upon the path they are about to embark on. Right before the initiation occurs, the neophytes bathe and are “brought naked, [bound] and blindfolded to the sacred circle” (Drury 184).
The liminal phase is the most extensive and challenging to overcome. It could last several years, as the neophyte has to climb the ladder base one a degree system. The “first initiation is one of expectancy” into the Craft, but the person is not considered a full-Witch.
After the neophyte satisfies the necessary requirement of the 1st degree, they are permitted to advance to the 2nd degree in Witchcraft. During the second-degree ritual, symbolic “death” and “rebirth” are reenacted as part of the ceremony (Drury186). Subsequently, in each degree, the initiates are sworn to secrecy.
The final phase, the incorporation of neophytes into a coven of Witches, occurs upon their completion of the 3rd and final degree. Initiated conveners greet each other with the phrase ‘Blessed Be.’ The newly crowned Witches are now “a member of the clergy” and are granted the titles of “priests or priestesses of a mystery religion” (Butler 17).
Witchcraft Altar & Ornaments
Usually, altars are constructed to accompany Witchcraft rituals. The altars’ appearance and contents vary from individual to individual and in a coven to solitary practices. There are, however, several essentials that are found on each one. The altar and its contents significantly display the phenomenal order of Wiccan material and symbolic culture.
The altars that were constructed in both rituals I witnessed were identical in terms of shape and contents. In both cases, a small wooden table was placed in the middle of the ‘magic circle.’ The altar contained the book of shadows, small bowls of salt and water, a burning incense, two long lit candles, which I presume represented the ‘moon goddess’ and the ‘horned god,’ a ceremonial dagger (s), and a ” woman-made wand” (Elatha).
Witchcraft (Magic) Circle
The ritual customs of the Wicca are too numerous to be acknowledged and analyzed individually. Thus, I will limit myself to analyzing only Wicca’s symbolic behavior fundamentals.
Every witchcraft ritual begins with the casting of the magic circle. Depending on the accommodations and location, the magic circle, or the ‘Witches Circle,’ varies in size. The Witches Circle is “usually marked by the four cardinal points, and these, in turn, are linked to the four elements” (Drury 172).
The Circle symbolizes the “womb of the goddess and provides protection by keeping out negative energies.” In addition to the protection, “a sacred space is created within the circle.” Witches perceive this sacred space as a dimension separate from this mortal coil – a dimension between the spiritual and the physical realms.
Upon the Witch’s entry into the ‘magic circle,’ their mortal concerns are left outside, allowing them to absorb and direct the energies channeled by the goddess.” Inside the circle, time as we perceive “ceases to exist.”
Watches or any device that can identify time must be removed before casting or upon entry into the circle. Accordingly, some Witches, once inside the circle, “experience different concepts of [space] [and] time” and altered states of consciousness.
The ‘magic circle, ‘for worship or ritual, can be created virtually anywhere away from prying eyes. The proper casting and creation of this sacred space are achieved in several steps. The first involves the creation of a visual circle, which depending on the size or accommodations, can be achieved in a number of ways. It could be drawn on the floor using chalk.
The circle can be cast outdoors by using a sick to draw the circle on the ground. Most Witches, who practice Witchcraft regularly, usually have a ready-made circle fashioned from a white cord. This was the case for the ceremonies that I observed. After the physical circle is completed, the space contained within and the circle itself “must be cleansed and blessed.” The altar is usually located within the center of the circle and contains all the necessary implements for the blessing /cleansing ritual.
Afterthoughts
It’s unlikely that modern Witches and Witchcraft orders are the direct descendants of the ancient pagan creeds. They can be perceived, however, as the revivers of the ‘Old’ pagan religion.
Furthermore, most pagan Witches in contemporary societies, before discovering what they claim to be the ‘Old’ and ‘True’ religion, were wandering in the labyrinth of theological conjecture. Their prior identities and spiritual beliefs are replaced but not erased by their Wiccan Revelations and have left their imprint upon the contemporary Witch.
Addtionally, because Witchcraft adheres to the worship of Nature, it can be argued that they worship the creation, not The Creator.
Like almost all religions, the spiritual path offered by the Wicca is, for the most part, an ‘illusionary’ one. It presumably brings its followers harmony and serenity and closer to the Divine or Divinity. I have no objection to such an assertion.
I will argue, however, that while within Wicca, there adapted elements from various mystical traditions that could accomplish this end (e.g., meditation), Witchcraft, in its totality, is not so much a spiritual but a social expression cloaked in spirituality.
Therefore, it’s not grossly inaccurate to suggest that for most of the “educated middle class” of the Neopagan community, the practice of Witchcraft is perceived at best as an “oddity.” (Berger15). However, while this generalization stands firm in relation to most witches in the Neopagan world, it’s definitely “not true for the committed”; like Elatha. For her and the like-minded few, their spiritual beliefs and “religious commitment [s]” are of utmost importance (Berger 15).
However, the moment the concept of a ‘faith,’ or a ‘spiritual belief,’ becomes masked and intertwined with dogmatic religious doctrines, it loses its true purpose. That purpose being the everlasting pursuit of wisdom within the occult domains to understand the essence of the Divine or Divine.
It’s through “transcendental philosophy” that modern seekers can achieve this level of consciousness, said the great sage and renowned occultist Manly P. Hall. This purpose was evident to the mystics of the past and is still preserved by the ‘true’ practitioner of the occult arts, but not its ‘imitators.’
Thus, Religion cloaked under the illusion of spirituality assumes a material form, leading its followers not toward but away from the Light and enlightenment. It assumes the Marxist concept of an ‘opiate,’ dulling the human senses. It provides the make-believe sensation of comfort and control of the empirical realm through its rituals, pseudo-teachings, and incantations, the literal meanings of which are designated for the profane, while the esoteric, for the adepts of the ‘Mysteries.’
The path to the divine is not through any religion or religious denomination that perceives itself as the sole possessor of the “true” creed. This path is not specified; and must be discovered and traveled alone. It begins within ourselves as we decipher the hidden truths obscured by the rubbish of our ignorance and misconceptions.
As we untangle the mysteries of life and our existence, we get closer to that Divine essence imprinted upon the human soul at the moment of Creation. This journey of enlightenment, which at times may lead one to descend upon dark spiritual paths, is an unfortunate yet necessary step. It leads to the unveiling of the occult intellect, that innate mystic sense bestowed by The Creator.
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Meditation Jump-Start
