Open letter, part 3: my response to Matthaios

Hi Matthaios,

I'm not saying that should have no definition. Rather, what I'm saying is that it has always been a broad term, so it's bound to carry additional meanings outside of what you've outlined, just as the word "Christian" can convey meanings outside of what most mainstream Christians would like it to convey. It's regrettable that this causes everyone (including poorly informed teenagers) to be lumped together, but I see this as an inevitable process in the evolution of language.

My only reason for writing to you is that your article cited the same Buckland interview I cited several months ago in one of mine. Because your article was articulate and well thought out, I thought it might be interesting to debate this.

"If there is someone who has put in the years of work yet does not match up to all eight characteristics, then I would have to ask why using the word Wicca and not some other word (even just 'Witch', or 'Magician', or 'Cunning person') is so important. But, that's just my opinion."

Philologically speaking, "witch" and "wicca" are the same word, and actually I probably use witch more often. I never use "magician," but that's more of an aesthetic choice. It's not that I wish to use Wicca and no other label; it's more that I don't like the implications of denying someone a label he/she prefers to carry because of what are (taking the broad spectrum of Paganism into account) small differences.

Fiona

Open letter, part 2: Response from Matthaios

"Words only have power in that they are a product of consensus--that is, they allow ideas to be conveyed."

That a word's power lies in its ability to convey an idea, I agree. If Wicca has no definition, if it conveys nothing, then what power or meaning does it have?

I wonder why you take such offense to what I've written? Who am I to you? Why does my opinion matter to you at all? Why do you care if I'd consider you a Wiccan?

I hold to my opinion because I think there needs to be some distinction between what the stereotypical teenager does after skimming through some poorly made websites on Wicca and what a person who has done some serious magical work over a period of years in honor of the Gods. To say what they're both doing is Wicca and is, therefore, in some way, the same, is a lie to one and an insult to another.

If there is someone who has put in the years of work yet does not match up to all eight characteristics, then I would have to ask why using the word Wicca and not some other word (even just "Witch", or "Magician", or "Cunning person") is so important. But, that's just my opinion.

I'm curious to know what your definition of Wicca would be.

Matthaios

An open letter to Matthaios regarding his recent article on Witchvox

Hi Matthaios,

First let me say that I enjoyed reading your essay. It was well-written, and you obviously have put a lot of thought into your opinion.

However, I found your article sadly lacking. It is clear that you have little if any knowledge of semiotics or the way language functions. Words only have power in that they are a product of consensus--that is, they allow ideas to be conveyed. The idea that words in and of themselves have power is (in my opinion) outdated and overly Platonic. I recommend reading _After God: The Future of Religion_ by Don Cupitt for an erudite and postmodern look at the role of language in the history of religion. Most importantly, Cupitt shows that words are not fixed in meaning, but are fluid and constantly changing.

I also have to say that I take offense at your implication that people who don't subscribe to your definition of Wicca must be using that term with a lack of intent. While this may be true of some people, it is decidedly untrue of many others. There are many people who label themselves Wiccans who possess a vast knowledge of the history and etymology of the word, yet nevertheless would not meet many of the points on your checklist of Wiccan orthopraxy. I know, because I am one such person.

The uncomfortable truth is that the words "wicca" and "witchcraft" both predate Gardner by centuries, and even if Gardner did not create his own tradition, there is no reason to think that the term "wicca" originally implied anything resembling Gardnerian witchcraft or contemporary Wicca. Gardner himself was assigning a new meaning to "witchcraft" and "Wica" (as he spelled it) when he applied these terms to his tradition. In light of this, I find any argument for purity of terminology woefully unpersuasive.

Blessed Be,

Fiona

"Words Have Power--Defining Wicca," by Matthaios:

http://www.witchvox.com/va/dt_va.html?a=usga&c=words&id=13896

How (and When) to Approach a Teacher

Lately, I’ve been reading several books at once. Actually, I have a habit of doing this. It seems I just can’t limit myself to a single volume; as soon as I find one that interests me, I see several others I’d like to read, and I just can’t wait. I’m the proverbial kid in a candy store when I go to the library. Lately, all of the books that I’m reading--one on mythology, one on psychology, one on occult symbolism--seem to touch somehow on the Biblical stories of creation and Adam and Eve.

As a Pagan, I don’t put too much stock in these stories. I’ve read too much about evolution, geologic history, and the dubious historicity of the Bible to take any of it as literal truth. Not only that, I see the vague pre-Jewish paleopagan references in the creation story.

For example, consider the line from Genesis that says “and the spirit of God was hovering over the waters.” Few people realize that the Hebrew word we translate as “hovering” can also be translated as “brooding, ” suggesting a hen incubating her eggs. And these primordial waters that are mentioned are interesting.

Many other Indo-European cultures also mention the primordial waters--except in these other traditions, the water is linked not to a masculine sky god, but to a (sometimes dark) mother goddess, such as Tiamat or Danu. Likewise, when the Biblical authors say, “And there was evening and there was morning, the first day, ” I can’t help but wonder if this is a remnant of goddess worship. After all, “evening and morning” could refer to the Morning Star and Evening Star, both of which are in fact the planet Venus, which has been associated with goddesses since before the Bible was written.

What truly interests me, though, is the story of Eve eating the apple (well, at least later traditions say it was an apple, which could be another goddess reference*) . It fascinates me, because in many ways it is a tale of initiation. According to the story, Eve ate the apple because she desired knowledge (and the apple looked tasty) . What is curious in this story is the way this comes about. It isn’t Eve who approaches the serpent in the tree, but the serpent who offers her the apple. This is interesting, given that we’re dealing with a Jewish story. ** After all, in Judaism, when a prospective convert comes along, seeking initiation into the faith, it is traditional for the rabbi to refuse her. This is one of the things I admire about Judaism. The refusal isn’t meant to drive students away. Instead, it’s a tool for determining how serious the prospective student is.

Though I’m not--nor have I ever been--Jewish, I can sympathize. As a teacher, it’s impossible to know at first if a student is serious, so you often have to use challenging questions to determine this. Some think about these questions and respond thoughtfully; others disappear, never to be heard from again.

But I also sympathize with students. Finding a teacher is hard enough; often it’s nearly impossible to locate one within a hundred miles of you. Making things more difficult, it might be unclear how to approach a teacher. After all, most Pagan traditions (like Jewish traditions) don’t proselytize. So when you think you’ve found a teacher, how do you begin that relationship? Well, there is no definite set of rules, but here are some suggestions.

1) Before asking for instruction, try mentioning a few books that have influenced your practice, and ask for recommendations for further reading. A good teacher should be able to recommend quite a few books. These books should not be limited to the so-called “Wicca 101” titles; a qualified teacher may also include books on history and mythology, even philosophy and other religions. On that note, I’ve included an example of the type of books I recommend at the end of this article.

2) Explain to the teacher why you feel you need instruction. What do you hope to gain from the experience? Initiation into a tradition? Greater ritual experience? Maybe you’ve read a few books, but have trouble understanding how to translate the knowledge you’ve gained into a working practice. Maybe you’ve been practicing for some time, but haven’t felt the energy or seen any results. Or, maybe you’re simply having trouble with certain things, like meditation. Be honest about what you know and what you don’t.

3) Proceed with caution if a teacher is too eager to teach you. The first teacher I approached was very nice and seemed eager to teach me, but after we met in person, I felt that part of his reason for wanting to teach me was that he was attracted to me. And quite frankly, I knew that would complicate matters, so I didn’t pursue his instruction any more after that.***

4) Remember that no teacher is perfect or infallible. If she isn’t right for you, you can politely tell her so. If something doesn’t feel right, remember that you are free to end your relationship with the teacher at any time. Also, remember that sex-positive religions sometimes attract less than reputable people. If you encounter any kind of sexual coercion or pressure, run the other way.****

5) If a teacher asks you some tough questions (remember that there is a difference between tough and inappropriate) , stand your ground and try to answer them. Most likely, she is trying to figure out if you are the right student, just as you’re figuring out whether she’s the right teacher. Carefully answering these questions helps her decide this, and shows her that you’re serious.

6) And don’t forget: not everyone needs a teacher. That’s right. Many Witches are fulfilled (and quite effective) without ever receiving formal instruction. And, as I point out in another article, we’re all self-initiates in one sense or another. If you choose to go the solitary route, make sure to read broadly, discuss concerns with other Witches, and listen to your instincts.

Reading List:

For beginners, I recommend first tackling Drawing Down the Moon by Margot Adler. It’s an in-depth read, so it may feel a bit overwhelming at times, but Adler is a top-notch journalist, and I’ve never encountered a comparable study of the history of Paganism in America. (I also have to admit I’m partial to Adler as a fellow New Yorker) .

To actually understand the workings of Witchcraft, try reading Buckland’s Complete Book of Witchcraft (a.k.a. the Big Blue Book) by Raymond Buckland, and Wicca: A Guide for the Solitary Practitioner by Scott Cunningham. For a more feminist perspective, read Starhawk’s classic The Spiral Dance.

For an erudite but brief overview of the practice and history of Neopagan Witchcraft, try Witchcraft: A Concise Guide by Isaac Bonewits. I also highly recommend The Elements of Ritual by Deborah Lipp for an interesting look at the role of the elements in Witchcraft. As a simple desk reference for beginners (or even more advanced Pagans) , I like The Element Encyclopedia of Secret Signs and Symbols by Adele Nozedar.

Now for the non-Pagan books. This list could go on forever, so I’ll try to be brief.

Mythology: Edith Hamilton’s Mythology; Celtic Myths and Legends by Peter Berresford Ellis; Myths and Legends of the Celtic Race by T. W. Rolleston; Joseph Campbell’sThe Hero With a Thousand Faces (I can’t emphasize Campbell’s writings enough) ; Parallel Myths by J. F. Bierlein

History, Philosophy, Archaeology: The Closing of the Western Mind by Charles Freeman; The Bible Unearthed by Israel Finkelstein and Neil Asher Silberman; Witches, Druids and King Arthur by British historian Ronald Hutton, as well as his book The Triumph of the Moon; Sacred Britain by Martin and Nigel Palmer. I also recommend The Heroine’s Journey by Maureen Murdock (technically a book of psychology and feminist philosophy) , as a good counterpoint to the masculine biases in Joseph Campbell’s work.

Science: Cosmos, The Demon-Haunted World, and The Varieties of Scientific Experience by Carl Sagan (fair warning: these may challenge many of your core assumptions) . I also recommend the work of the “New Atheists, ” Richard Dawkins, Sam Harris, Daniel Dennet, and Christopher Hitchens. To balance them, read The Language of God by Christian biologist Francis Collins (his argument for belief in evolution is elegant; his argument for the Christian god is terribly unimpressive) .

Non-Western Religions: I highly recommend Oxford University Press’s Very Short Introduction series for the basics on various religions. Books pertaining to Eastern religions that may be of particular interest to Neopagans include Tantra: The Path of Ecstasy by Georg Feuerstein (no, it’s not a sex book!) , and The Three Pillars of Zen by Roshi Philip Kapleau.

Despite my ramblings having probably overloaded you, I hope that this article will be of help to beginners, students, and solitaries alike.

Bright Blessings,

Fiona

* Apples were sacred to Aphrodite, and contain a pentagram in their core. Both Aphrodite and the pentagram are associated with the planet Venus.

**Perhaps the Jewish authors meant this to function as a warning against eager teachers?

***There's certainly nothing wrong with finding someone attractive, but it may interfere with the student/teacher relationship.

****See the ABCDEF (Advanced Bonewits Cult Danger Evaluation Frame version 2.6 by Pagan elder Issac Bonewits) for a method of evaluating new groups and teachers. Link below.
http://neopagan.net/ABCDEF.html