The New, Old Religion
By Keith Gibson
religion of Witchcraft is known by many names, Wicca,
Paganism, Neo-paganism, the Old Religion and the Craft.
Some practitioners insist that there are distinct differences
between Wiccans, Pagans and Neo-pagans. However, there
is little agreement on exactly what these differences
are and almost all authors admit that there is a great
deal of similarity and overlap. Therefore, for the
purposes of this chapter, these terms will be used
interchangeably with the primary term Wicca being used
to indicate adherents to any and all of these groups.
There are definite strains within the Wiccan community.
Essentially, Wicca has its own denominations such as
Gardnerian, Alexandrian, Deboran, Thessalonican etc.
These groups differ with regard to the rites they perform
and the pantheon of deities through which they worship
the Goddess but the overall worldview remains the same.
While many Wiccan writers like to tout the ancient
character of Wicca, stating that it predates Christianity
(which Wiccans universally see as their chief rival),
Wicca, as we shall see, is actually a relatively new
religion that has repackaged some elements of older
The actual history of Wicca
as a religion is the subject of much debate. Many
Wiccan writers accept an evolutionary
view of religion believing that animistic or totemistic
religions arose first with polytheistic and monotheistic
religions coming much later. These same writers then
routinely accept any evidence of animistic or totemistic
practices as evidence of an ancient strand of their
religion. While there are certainly similarities between
the Wiccan beliefs practiced today and the folk magic
of tribal religions, there are striking differences
such as Wicca’s belief in reincarnation and rejection
of an ultimate personal God that make any direct connection
archaelogist and Egyptologist Margaret Murray was
the first scholar to attempt to
draw an unbroken line between modern witchcraft and
tribal religions. Her two most significant works in
this area were “The Witch-Cult in Western Europe” published
in 1921 and “The God of the Witches” from
1933. In these works she argued that the Witchcraft
of her day was the remnant of a pre-Christian religion
that she called the Dianic cult.
Despite the fact that nearly all scholarship since
Murray has demonstrated the weakness in her method
and has refuted her results, many Wiccan authors still
draw heavily from her work.
A refreshing exception
is Isaac Bonewits who writes this concerning Murray, “Almost
everything she had to say about the supposed survivals
cults into the Middle Ages (when their supposed members
were persecuted as witches) has been thoroughly disproven
by modern scholarship.” (1) (Bonewits also gives
a much more reasonable picture of the Inquisition than
most Wiccans stating that the death toll was no higher
than 250,000. While this is still a horrifying number,
other Wiccan authors claim as many as 9 million!)
In reality, nearly all
modern lines of Wicca are dependent on a retired
British Civil Servant named Gerald Gardner.
Though not without precursors, Gardner wrote two groundbreaking
books that were released once laws against witchcraft
were repealed in England. The first was “Witchcraft
Today” published in 1954 and “The Meaning
of Witchcraft” in 1959. In these books Gardner
claimed to be a Witch who had been initiated into an
existing Celtic Coven by Dorothy Clutterbuck in 1939.
We will discuss Gardner in detail momentarily but suffice
it to say that he had an extensive background in esoteric
and occultic organizations. When he wrote his own Book
of Shadows with the help of Doreen Valiente who he
initiated into the coven in 1953 (credited with writing
The Charge of the Goddess), he drew upon many of these
other traditions. What passes as Wicca today is truly
an eclectic religion from many sources.
Gardner had several notable
students in the early days of the movement who also
helped to shape the face
of modern Wicca. In the early 1960’s Alex and
Maxine Sanders became members of his coven. They would
later break away and form their own variety of Wicca
known as Alexandrian Wicca (Sanders would later declare
himself “King of the Witches).
In the mid 1960’s, Raymond and Rosemary Buckland
traveled to England for initiation into Gardner’s
coven. Upon completion of their initiation and education
they bring Gardnerian Wicca to the U.S. This couple
is credited most with the spread of Wicca in the United
States. Raymond Buckland in particular has been a prolific
writer. He has also started his own denomination within
Wicca know as Seaux-Wica.
Sybil Leek was also deeply
influenced by Gardner though she modified his rituals.
Leek came to the United States
in the late 1960’s. Her book, “Diary of
a Witch” was extremely popular. Leek continued
to publish and her somewhat outlandish character drew
a great deal of attention.
And the rest as they say, is history. Today there
are literally hundreds of authors and bookstores and
the internet abound with occult material.
Gerald Brousseau Gardner (1884-1964) is undeniably
the founder of modern Witchcraft as an organized religion.
Some traditional and hereditary witches object to this
assessment stating that their practices predate Gardner
but there was no organized religion before Gardner.
Gardner was born
into a well-to-do family in England. He was raised
largely by his governess Josephine McCombie.
He suffered from asthma as a boy and McCombie convinced
his parents to let her take him traveling during the
winter months to ease his condition. Under her care
he saw most of Europe and eventually went to Ceylon
when she married a man living there. He later moved
to Borneo and Malaysia. (2) He worked for the British
government in the Far East from 1923-1936.
expert Craig Hawkins describes Gardner in the following
manner. “A British civil servant,
Gardner spent much time in Ceylon (modern Sri Lanka)
and worked and traveled throughout India and Southeast
Asia, as well as visiting the Middle East. While in
Ceylon he was initiated into Freemasonry and became
a nudist. An accomplished amateur anthropologist and
archaeologist, Gardner's interests gravitated toward
the religions and religious paraphernalia of native
societies. He even wrote a book on Malaysian ceremonial
weaponry, and participated in an archaeological excavation
in Palestine of a center of worship of the goddess
Some time after his return to England, and after being
convinced that he had experienced past lives, Gardner
became involved in the mystical Corona Fellowship of
Rosicrucians headed by Mabel Besant-Scott the daughter
of Theosophist Annie Besant.
In approximately 1947 he was introduced to the infamous
Aleister Crowley who inducted him into the Ordo Templi
Orientis. In this setting he was introduced to the
practice of sex magick and ritual.
Whether he was truly introduced
to Wicca in 1939 or not is a matter of dispute. Some,
even among the Wiccan
community, believe that he made up the entire story.
What seems evident is that the Wicca he introduced
in the 1950’s was a mixture of his religious
experiences up to that point.
Today most Wiccans have little interest in the factuality
of these historical accounts or whether or not their
religion is truly ancient or if that is another myth.
What matters to Wiccans is that the religion works
for them and seems true to them.
Wicca has no officially recognized scripture. Each
coven or solitary practitioner will have a Book of
Shadows. In most covens today, there is one official
copy of the Book of Shadows that is kept by the High
Priestess or High Priest. Each initiate then copies
that book by hand in order to have their own copy.
Wiccans rarely mention Jesus. A very small minority
within the community have attempted to synthesize Christianity
with Wicca by making Mary the Goddess symbol and Jesus
the consort. However, honest Wiccans will admit that
there is no such thing as a Christian Witch. For the
most part, Jesus would be seen as no different and
no more divine than any other person.
V. Supreme Being
In Wicca, God
is conceived of in impersonal terms. This impersonal
often referred to as the Absolute
or Spirit. Raymond Buckland’s comments are typical.
He writes, “This higher power—the ‘Ultimate
Deity’—is some genderless force that is
so far beyond our comprehension that we can have only
the vaguest understanding of its being.” (4)
This impersonal force, however, is expressed in male
female polarities often referred to as the Lord and
the Lady. The goddesses and gods are all manifestations
of the Lord and the Lady. All of these goddesses and
gods therefore are merely different ways of viewing
the One Absolute. (It should be noted that some Wiccans
believe that each deity has different properties so
they call on specific deities for specific needs.)
Thus pagans believe that all spiritual paths are equally
valid. Within most Wiccan groups, Goddess (often referred
to as the triple goddess because of the three phases
of femininity: maiden, mother and crone) is the primary
focus of worship with her male consort being of secondary
importance or absent completely.
The Wiccan view of deity incorporates other concepts
as well. These include:
Pantheism. This is the
view that all is God and God is all. Everything that
exists is seen as either a
manifestation of God or as containing God. This belief
can be seen clearly in the “Charge of the Goddess” written
by Doreen Valiente, which has been described by some
as the closest thing that Wicca has to scripture. One
pertinent section states:
come unto me, for I am the souls of Nature who gives
the universe. From me all
things proceed, and unto me all things must return.
And before my face, beloved of Gods and men, thine
inmost divine self shall be enfolded in the rapture
of the infinite.” (5)
Panentheism. Though God is all, God is still transcendent
beyond creation. The relationship between God and creation
can be conceived of in a variety of ways. Sometimes
it is pictured like a drop of water from the ocean.
The drop has the same elements in it as the ocean but
it is not the entire ocean. Other writers use the illustration
of the soul and the body. The soul rests within the
body but transcends beyond it.
Polytheism. Wicca recognizes many gods and goddesses.
Each follower is encouraged to choose the deity and
the path he/she wishes to follow. Covens may be classified
by the pantheon of deities they recognize or the traditions
they follow. Yet each of these deities is seen as a
mere manifestation of the one Absolute. Therefore,
every path to god is equally valid. Wiccans are the
ultimate relativists in this regard. (Interestingly,
while Wiccans believe that all paths are equally valid,
some segments of Wicca are not so open about who can
claim to be a Wiccan or Witch. Some traditionalist
groups believe that only those worshipping the deities
of the Anglo-European Celtic clans indigenous to the
British Isles can truly be called Witches or Wiccans.
Most practitioners are not so precise however.)
expert Craig Hawkins notes another distinguishing
of Wiccan polytheism.
He writes that for witches polytheism also means, “…there
are an infinite (or at least incomprehensible) number
of levels of meaning and reality…This belief
allows not only for a multitude of gods, goddesses
and religions but also for views of reality that would
appear to be mutually exclusive. All are true as far
as they go.” (6) So one “truth” may
be true on a particular level and a contradictory “truth” can
be true at an entirely different level of reality.
Wiccans also disagree in their understanding of the
reality of the deities. For some Wiccans, the gods
and goddesses are merely symbols of universal forces
while for others they are real manifestations of the
impersonal Absolute. The latter view seems to be the
In order to more fully grasp the Wiccan understanding
of God, one must understand the Wiccan view of the
world. Wicca is a nature-venerating religion. Most
Wiccans do not worship nature, though some do, but
rather view it with great reverence as a manifestation
of the Goddess. There are some key concepts that will
help in understanding Wicca.
Animism. In Wicca,
animism is fundamentally the belief that everything
with life force or energy,
whether the entity is animate or inanimate. Rocks,
tree, streams literally everything that is all share
this life energy. As Hawkins writes, “[T]he entire
earth is a living organism.” (7)
Monism. Monism implies that all that is can be reduced to
one essential source. This mystical force connects
all things. It is this belief that allows magick
is essentially the idea that forces or Spirit can
to accomplish personal
objectives. Buckland uses Aleister Crowley’s
definition, “the art or science of causing change
to occur in conformity with Will.” (8)
Ritual. Ritual is extremely important in Wiccan practice.
Rituals exist for everything including the preparation
of the worship area, encountering the goddess, personal
growth and magick. Wicca is an experience-oriented
religion. Some witches believe that Wicca cannot even
be explained but must be experienced in order to be
understood. Ritual is therefore more important than
specific doctrinal beliefs.
IV. The Human Predicament
The Wiccan view of the human condition could not be
further from that of Christianity. As we have already
seen, Wiccans believe that all that exists is a manifestation
of the Divine. This would include human beings. Human
beings, therefore, are Divine at their core. Wiccans
reject the concept of the sinfulness of man and Christian
doctrines such as original sin and the Fall.
The closest thing to a human predicament that Wiccans
will acknowledge is ignorance. Their pursuit of the
Craft is an attempt to rid themselves and those around
them of this ignorance.
is not sinful, there is no need of a savior. Valerie
Voight’s words are particularly
blunt at this point. She states, “We are aware
of our own goodness and strength, and we are not afraid
to admit it. We are not sinners and we know it. We
don’t have a Devil to blame our mistakes on and
we need no Savior to save us from a non-existent Hell.” (9)
One should also
note in Ms. Voight’s comments
that Wiccans deny the reality of Satan and the concept
of eternal punishment. Silver Ravenwolf writes, “We
do not worship the Devil nor do we believe in the Christian
concept of Satan. We believe that to give evil a name
is to give evil power.” (10)
Some Wiccans go
so far as to deny that real evil exists at all. Instead,
whatever happens to each individual
is necessary for the soul’s development. Buckland
is indicative of this position when he writes that, “for
its own evolution, it is necessary that the soul experience
all things in life. It seems the most sensible, most
logical explanation of much that is found in life.
Why should one person be born into a rich family and
another into poverty? Why should one be born crippled,
and another fit and strong…if not because we
must all eventually experience all things.” (11)
Buckland does not carry
this to its ultimate conclusion but this would of
course, include such things as rape,
murder and a host of other horrors if the soul is to
truly experience “all things”.
is even more direct stating, “Human
perception may have decreed that the Universe is a
battle ground of good versus evil, but this is perception
only. As we readjust our perception back to the holistic
pagan view, we can see that THERE IS NO EVIL POWER
TO COMBAT. There is simply neutral energy, once colored
negative, now to be redefined.” (12) One cannot
help but wonder if Ms. Weinstein would be so nonchalant
after the theft of her car or the murder of a close
friend. People tend to reveal a heartfelt belief in
evil when it happens to them.
Just because Wiccans are relativists and tend to believe
that evil is non-existent, one should not assume that
Wicca has no ethic. Such an assumption would be incorrect.
In fact, despite the claim that all paths are equally
valid, there are definite absolutes within Wicca just
as there are within every worldview.
The most succinct statement
of the Wiccan ethic is what is known as the Wiccan
Rede. Aleister Crowley
is normally credited for the first version of the Rede.
It may still be seen in Crowley’s Order Templi
Orientis, of which Gardner was a member, “Do
what Thou will shall be the whole law.” The Wiccan
Rede is a kindler, gentler version and is generally
stated, “An it harm none, do what ye will”.
This statement can be found in almost all Wiccan literature
and on the vast majority of Wiccan websites. There
seems to be no attempt at relativism when it comes
to this principle.
In addition to
the Wiccan Rede, most pagans hold to the law of retribution
or the “Rule of Three”.
This is the Wiccan view of karma. Plainly stated, it
is the belief that everything one does in this life,
whether in the material world or the magickal world,
will come back threefold, whether good or bad. Ravenwolf
states the principle thusly, “Ever mind the rule
of three, what you give out comes back to thee.” (13)
It is for this reason that witches claim never to perform
of Wiccan ethics is the Wiccan Code of Chivalry.
is loosely based on the medieval
knight’s code of conduct. It is frequently included
in the initiation rites for new members. According
to Gary Cantrell it carries a promise to “defend
the Lord and the Lady and all those who love Them,
in this life and all those sure to follow.” Cantrell
continues, “Implicit in the Code is also the
promise to protect and assist those who may not be
able to defend or care for themselves.” (14)
VIII. Last Things and Life After Death
Instead of a belief in an eternal afterlife in heaven
or hell, Wiccans hold to the concept of reincarnation
and karma. Interestingly, this is one of the areas
of divergence between Wicca and other animistic and
tribal religions. This is one of the areas where
Gardner’s eclectic bent may be seen most clearly.
In between incarnations,
the soul is believed to go to Summerland. In Summerland
the soul continues its
education and spiritual path. It is refreshed and prepared
for the next incarnation. Ravenwolf describes Summerland
in almost poetic terms when she writes, “From
the Spirit that moves and flows through the Lord and
Lady, we continue to learn the mysticism of the universe
so that we may return, life after life, to serve our
brothers and sisters.” (15)
Cantrell writes similarly, “What
really is Summerland? Many define it as the place of
ultimate peace and contentment, the place of eternal
springs and summers, of soft green grasses and gentle
warm breezes, and of clear, cool waters. It is the
ultimate paradise, a place not of death but of life.” (16)
It is simply unimaginable what would make a person
to leave a place like that in order to come back here.
Absent from most Wiccan
about reincarnation is any kind of end or goal. Cantrell
opts for a more Hindu understanding of completely joining
with the Absolute but most Wiccans seem stuck on the
wheel in an infinite number of cycles for no apparent
reason. Some even postulate that the soul must be reincarnated
on other planets within the Universe after it graduates
from this planetary existence. The highest goal for
most Wiccans appears to be being reborn among their
own kind, meaning other Wiccans as well as loved ones
for the continuation of their spiritual progress.
IX. Integration and Conversion
Wicca is not an evangelistic religion in the sense
of Christianity, Islam, or many of the cults. Many
Wiccans are still hesitant to discuss their religion
for fear of shunning or persecution. However, Wicca
is steadily growing and the times are definitely changing
with more and more Wiccans openly declaring their religious
Contact with a coven may occur in multiple ways. Interest
in Wicca may be aroused by any of a number of television
shows or movies that promote it. Or it may come through
the purchase of one of the multitude of books available
at any local bookstore. Internet sites abound that
also seek to reach out to those seeking to explore
the world of Wicca. Some Wiccan groups also hold activities
that are open to the public.
A seeker may choose to remain solitary and practice
on their own. If they join a with a group, they will
need to determine the path of Wicca that they will
choose to follow. It would be impossible to discuss
the initiation process of all the various denominations
within the Wiccan community. Therefore we will limit
ourselves to a discussion of the process within the
Alexandrian and Gardnerian traditions as they are the
two largest and because most Wiccan groups lean heavily
Normally a candidate is not initiated into the coven
until after an apprenticeship period of a year and
a day. Women must be initiated by a High Priest, men
by a High Priestess. The initiation is a ceremony that
occurs within a magic circle.
It seems unnecessary to go into the exact details
of these ceremonies. Suffice it to say that during
the initiation ceremony, the new member is declared
to be a Witch and is given some of the elementary tools
of the Craft. The new initiate would also choose a
Craft name. In the Gardnerian and Alexandrian traditions
this would bring the new member into the first of three
degrees within the Coven. Progression is similar to
Masonry and other esoteric traditions with secrets
being revealed progressively. Initiation into the second
degree follows a similar procedure with the person
selecting a new Craft name. At this point they are
also willed the power of the initiator. Third degree
initiation in the Gardnerian and Alexandrian tradition
involves a Great Rite which includes a performance
of a sexual ritual either actually or symbolically
depending on the coven.
comments are helpful at this point. “Not all
Witches follow these same procedures. Many Witches
practice as solitaries and do not feel
they have to join covens in order to be Witches. They
initiate themselves in self-designed rituals. Rites
may include ritual baths (a form of baptism), anointing
and pledges to serve the GODDESS and use the powers
of Witchcraft for the good of others. Other Witches,
as well as Pagans, have a vigil initiation. Such a
vigil might involve fasting and an all-night experience
outdoors, during which the initiate comes into direct
contact with the gods, discovers hi or her own power
and connects with tutelary, totemic or guardian spirits.
Still other Witches and Pagans undertake a shamanic
initiation, an ecstatic journey to other realms of
X. Witnessing Tips
There is no silver bullet method of sharing Christ
with a Pagan. However there are some suggestions that
may help open the door to a presentation of the Gospel.
Additionally there are several places within the Wiccan
worldview that present opportunities for the thoughtful
Christian to ask probing questions that may assist
the Wiccan to see the inconsistencies in this worldview.
- Make sure that
the Wiccan understands what true Christianity
really teaches. Many people are not rejecting
Christianity per se but rather a negative experience
within the church. Additionally, there is a great
deal of misinformation within Wiccan literature
Christianity. Because many Wiccan books attack
the integrity and preservation of the Scriptures,
apologetic for the Bible is very helpful.
your personal testimony. Because Wicca is an
experiential religion, one’s personal testimony
is particularly meaningful to those in the
with the concept that there are no absolutes.
is a position that is
to hold consistently. After all, is the Wiccan
Rede absolute or is it just their truth?
What if my truth
is to burn witches? Am I wrong absolutely
or is that just the Wiccan’s truth? What
about the rule of three and the laws of karma?
Are these absolute?
The fact is that everyone is an absolutist
in their heart of hearts. Witches know that
some things, such
as the Inquisition, are wrong absolutely.
the cruelty of the Wiccan view of evil and karma.
If the particular Wiccan
whom you are speaking
denies the existence of anything actually
evil (and they should in order to be consistent
with the worldview),
ask them why Wiccans universally condemn
Inquisition (frequently Wiccans refer to
this as the “burning
times”.). After all, according to
Buckland it was necessary that those souls
In fact, carried to its logical conclusion,
there is absolutely no reason (other than
a selfish one) to
help another person who is the victim of
misfortune, crime or injustice. One might
actually find oneself
interfering with the erasure of the individual’s
karmic debt or the evolution of his/her
soul. Additionally, consider that this
that everything that
happens to each individual is the individual’s
own fault. In some way, the person either
deserved the action or needed it for the
Apply this to an infant who is abused or
molested and the ghastliness of this belief
the fallen nature of man. G.K. Chesterton said
of sin is
the one religious
doctrine that can be seen every day.
Why is it that children do not have to be taught
with personal sin. The Wiccan Rede is perhaps
one of the most
in the entire religious
world. Yet despite its relatively low
standard, no one is able to keep the
We all harm
others. We all say things and do things
that cause pain in other people. How
Wiccan deal with
personal sin? Reincarnation and karma
only increase the individual’s
sin debt with each passing lifetime.
The burden becomes heavy indeed.
Rev. Keith Gibson
Isaac, “Bonewits’s Essential
Guide to Witchcraft and Wicca” (New York, NY:
Citadel Press Books) page 162
Rosemary Ellen “The
Encyclopedia of Witches and Witchcraft, Second Edition”,
(New York, NY: Checkmark Books) page 133
Craig “The Modern World of Witchcraft”.
Internet article available at http://www.apologeticsindex.org/w04.html
Raymond “Buckland’s Complete Book of
Paul, MN: Llewellyn Publications, 2005) page 19
Charge of the Goddess” found at http://paganwiccan.about.com/library/texts/blgoddesscharge.htm
Craig “Witchcraft: Exploring the World of Wicca” (Grand
Rapids: Baker Books, 1996), page 35
- Ibid, page 33
- Buckland, “Complete Book of
Witchcraft”, page 222-223
a Pagan in a 9-5 World” in “Witchcraft
Today, Book One: The Modern Craft Movement”, ed. Charles S. Clifton
(St. Paul, MN: Llewellyn Publications, 1992) page 173.
Witch: Wicca for a New Generation” (St.
Paul, MN: Llewellyn Publications, 2003) page 8
- Buckland, “Complete
Book of Witchcraft”, 25-26
Marion, as quoted in Hawkins, “Witchcraft”,
page 167 (Caps and emphasis in the original.)
- Ravenwolf, “Teen
Witch”, page 13.
Gary “Wiccan Beliefs and
Practices”, (St. Paul, MN: Llewellyn
Publications 2003) page 48.
- Ravenwolf, “Teen Witch” page
- Cantrell, “Wiccan Beliefs and Practices”,
Rosemary Ellen “The Encyclopedia
of Witches and Witchcraft, Second Edition”,
(New York, NY: Checkmark Books) page 170