Wicca

This chapter will discuss Pagan theology, as well as the importance for Pagans of doing theology at all, and outline the theology and practice of Contemplative Wicca, including its similarities and differences with other forms of Wicca. The main substance of the book will deal with the nature of God, ethics, magic, and prayer. There will be no discussion of specific rituals; rather, the ideas that support contemplative practice will be examined.

THE IMPORTANCE OF DOING THEOLOGY FOR WICCANS

Paganism has many and varied denominations, and none have a central authority. Practitioners are free to conduct an independent solitary practice, and many do. Beliefs and practices vary from group to group and individual to individual, and very little formal theological thinking has been done by anyone. This is why there is so little real Pagan theology: because there is nothing one can say that is meaningful, unless it is about individuals or small groups. Nevertheless, those small groups and individuals should formulate their theologies so that the religion will not remain so unformed and appear to have no identity or substance to outsiders (York, 2003, p. 157). In recent years, some have begun to construct Pagan theologies, and a seminary for Pagan clergy has been in operation since the 1990s. Pagans, however, cannot construct one theology that would apply to all Pagans. With the differences between denominations and individuals, what can be accomplished is coherent theologies that apply to individual groups and denominations, or a very general theology that would encompass all or most nature-based religions.

An attempt was made toward this goal in 1974 by the Council of American Witches, who drew up a statement of thirteen basic beliefs (Adler, 1986, p. 101). The Council disbanded shortly after this, and since then, there has been no similar group with the authority to alter this document. This is due primarily to the fierce independence endemic to Pagan groups, which prevents agreement on very much, and which causes distrust of large organizations of any kind. These two Pagan attributes are central to nearly all Pagans, but they also have the unfortunate effect of preventing larger unity or cohesion, even if it is in order to engage in beneficial activities, such as legal work to ensure religious freedom for Pagans. Although some, such as Circle Sanctuary and Covenant of the Goddess, do perform socially beneficial services, it is not common among Pagans. At this time, it seems there is no viable council or other group to perform this type of unifying work, so the original 1974 statement still stands. The statement can be viewed on a number of websites.

It is important to have theology guide our spiritual practice, so that what we believe, what we do, and how we pray do not contradict each other. With a clear theology to provide the foundation for ritual and other spiritual practices, those practices are more meaningful and satisfying because they are coherent, and are congruent with what you believe. Theology also provides an excellent base for one's ethical system. With a coherent theology, the ethical values and practices that flow from it can provide a satisfying, clear, and reliable guide for decisions and behavior, and for all of one's life.

Additionally, having a basic statement of belief and a clear definition of Wicca would go very far in establishing Paganism as a real, legitimate religion to outsiders, as well as provide a better self-understanding for practitioners. If we can present ourselves unambiguously and with confidence, we are more likely to be given credibility by others. This same self-understanding can also enable us to better understand and appreciate other faith traditions and cooperate with them in interfaith as well as academic settings. This greater clarity would also improve public understanding and acceptance of Wicca, and Paganism in general.

Learning about other faith traditions should also be part of theological study, and other faith traditions can provide great richness of thought and practice that can influence Wiccan thought and practice, to its benefit. Although many Pagans abjure the more traditional faiths, particularly Christianity, this is not necessary. It is important to remember that truth can be found in all faiths, and new insights and illuminating practices can be incorporated into a person's Wiccan practice, without losing any integrity. Indeed, there is nothing to fear from studying traditional faiths, and mining them for their gems of wisdom. By the same token, such breadth of knowledge and understanding can enable Wiccans to realize they do not have to accept all the standard Wiccan or Pagan ideas or practices, and to formulate their own.

SIMILARITIES WITH TRADITIONAL WICCA

There are two aspects of Contemplative Wicca that are most like other forms of Wicca. The first is that the religion is nature-based; the second is the celebration of the Wheel of the Year, the cycle of nature. It is upon this foundation that Wiccan ethics can be based, as we will see later.

Nature

Wicca sees nature and humanity as sacred, and human society as collaborative rather than hierarchical. We are part of nature, and cannot be separated from it. We are part of all its cycles, including the food cycle. We take the lives of plants and animals in order to survive, and eventually we become food for some other organism, whether a large predator or tiny microbe, and complete the circle. All this should be done reverently, and eating should be seen as a sacrament, even as death is sacramentalized in nearly every religion. We are not above nature, and have no right to dispose of it profligately (Taylor, 2010, p. 20). This cycle of taking and giving life binds us to all of nature, and is cause for both humility and joy.

We are also bound to nature by the simple acts of breathing, drinking water, and walking on the earth. Many organisms have breathed the air since it developed, and it has been recycled through successive lives over countless years. The same has been done with the water and the earth, with elements breaking apart when an organism dies, and being used again as food to build new ones. Everything we do depends on the support of our environment. Advances in science have enabled us to see the many ways that we are only one part of nature, not above or separate from it. When we can experience this, it can help us to see the face of God more clearly.

I find science to be one of the best sources of theological thought and inspiration. When nature is approached with an understanding of how it works, it is even more awe-inspiring than when approached in ignorance. Science provides the best support for the belief that we are all one, and shows us how God works in creation. Fortunately, Pagans often find a great harmony between science and religion, and form theological ideas from this. This lack of conflict between science and religion allows Pagans to live happily and productively in both worlds, and foster human progress (Kraemer, 2012, p. 61). Viewing science as a partner to theology allows Pagans to see science and theology as united in one endeavor, rather than as separate, and usually conflicting, disciplines. It is this happy partnership between science and religion which makes Paganism so well suited to forming a new system of religious thought and practice that is so needed in our modern society.

Sabbats and Moons

Contemplative Wicca follows the wheel of the year as many other Pagan denominations do, with eight Sabbats and thirteen moons. The cycle of Sabbats celebrates the turning of the seasons, and the oneness of all creation. The celebration of these holidays, however, is contemplative, with minimal ritual and most of the time spent in meditation. This can be done as a solitary practice, or as a group engaging in a Zen-like group meditation. This is in contrast to traditional Wicca, where more ecstatic practice is used, and ritual is far more active, including drumming, dancing, music, and so forth. For those who are members of a coven, all Sabbats and moons can be celebrated together, however, it seems more fitting to celebrate at least the waning moon alone.

All contemplative circles can be commenced with a casting of the circle, and a reading or sharing of a thought for the group to use to focus their meditation. The rest of the time would be spent in silent meditation, and the circle would be opened at the end. Doing much more ritual than this would take away from the contemplative quality of the circle.

DIFFERENCES WITH TRADITIONAL WICCA

Goddess and God

One very central aspect of Paganism is shared by Contemplative Wicca, but with a difference. Contemplative Wicca uses the same goddess and god symbol set as in traditional Paganism, but the understanding of them sets Contemplative Wicca apart from standard polytheistic Paganisms. Contemplative Wicca is monotheistic, seeing God as One. Here, the goddess and god are seen as simply different aspects of God, not as separate gods themselves. These symbols are ritually useful in a nature-based religion, as they very aptly assist in the celebration of the earth and the seasons.

Most Pagans worship both a male and a female god, and many worship multiple gods. This makes sense, as people also need God to be accessible, understandable. If God is so completely other, then it is hard to imagine what It is at all, much less pray to It. It is much easier for people to anthropomorphize and refer to God as He or She, at least to some extent, especially in ritual or group prayer situations. In an embodied universe, God is manifested in the particular things all around us and in each of us; so, even though God is One, It looks like many (Michaelson, 2009, p. 4). Michaelson (2009, p. 62) even suggests that monotheism is incomplete unless it includes the many. Another way to think of the many aspects of God is to consider them representations of different people's experiences of God. There are as many experiences of God as there are individuals, and each is valid. God is just as real when It appears to some as a woman as It is when it appears to others as an elephant-headed boy. Since God is ultimately ineffable, the multitude of representations of God actually helps us see that God is found everywhere and anywhere (Michaelson, 2009, p. 105). Michaelson (2009, p. 106) also points out that, since God is ineffable, it is equally wrong to either deny or ascribe an attribute to God. God is Its own category.

The important thing to remember is that referring to God as male or female is merely ritually expedient, and does not need to limit the single Godhead in people's minds. Monotheism is not just seeing the Godhead as a unification of the distinctions between various gods; there is only one God. When reflecting theologically, it is important to realize that God is One.

Monotheism and Panentheism

Contemplative Wicca has more differences than similarities with traditional Wicca, the two most important being the practice of contemplative rather than ecstatic prayer, and the belief in one God. Monotheism is essential to this theology because it provides the logical underpinning for the notion of the oneness of all things. "Polytheistic discourse had become meaningless because, among other things, it was too anthropomorphic and, more decisively, it reflected a fragmented rather than unified view of the cosmos. Only a uniquely one god can be uniquely god, let alone transcendent" (Werblowsky, 1985, p. 12). If God is divided into various smaller gods, how can we achieve unity? Monotheism can be feared as an excuse for authoritarianism and intolerance, and it has been used as such. However, if we can see God as the God of all that is, and can see that we are simply one family, along with all of creation, the benefits of monotheism far outweigh any drawbacks.

Animism is a popular theological position among Pagans, where the practitioner sees certain trees, mountains, springs, etc. as divine entities, each worthy of worship in its own right. This is perhaps the most fragmented form of polytheism, similar to the magical thinking of children at the preoperational stage of development (Fowler, 1981). Nevertheless, although animism views all things as divine, thereby promoting a greater valuing of nature, the concomitant lack of transcendent awareness promotes a focus on immediate phenomena, and can prevent a larger view of life. Such spiritual nearsightedness can prevent seeing the cosmos and all its inhabitants as one.

The same concerns apply to more formal polytheisms, such as Greek or Nordic. God is present in all things, and all things, including us, are made of the same stardust and partake of the same life. In an ultimate sense, we do not have separate lives, but are all part of the life of the cosmos. From the vantage point of Oneness, polytheism simply does not make sense.

Mantin (in Blain, Ezzy, & Harvey, 2004, p. 148) states that for many, "monotheism is the antithesis of Goddess spirituality" because it is seen as a model for a hierarchical power structure. Taylor (2010, p. 206) points out the "enduring conflict" between monotheism and polytheism, which is centered on monotheism's historical abuse of power and its habits of social and environmental oppression. Christ (1997, p. 111) is unable to see Paganism as monotheistic due to monotheism's history of goddess persecution. This, however, is not a necessary aspect of monotheism. What most Pagans object to is more likely the oppression, intolerance, and forcible conversion that were practiced by Christian cultures, for example, rather than monotheism itself. If Pagans can separate monotheism from its historically associated results of hierarchy and persecution, perhaps there can be greater acceptance of monotheism in the Pagan community. Monotheism does not of necessity commit oppressive acts; rather, it provides a foundation for the Oneness and unity of all things. The sacred is everywhere, not only above, but below as well, and God is present both beyond and within all that is. As you can see, the monotheism I advocate is not strict monotheism; rather, it is a form of panentheism, a unity where God is both immanent in creation and transcendent as the ground of being. This will be discussed at greater length in the next chapter.

Monotheism, by promoting the unity of all people, provides a better survival strategy for us, while polytheism provides a platform for tribalism and divisiveness.

Monotheism by inclusion, on the other hand, is a very different, in fact syncretistic process. Gods there are many, but when unifying tendencies assert themselves, for whatever social and cultural reasons, the gods begin to merge, with either one name being the real one (as in Apuleius), or all names being equal since none is ultimate. The Divine, whether personal or not, is so infinite and absolute that an infinite number of manifestations and hence an infinite number of names of the nameless are only to be expected. As soon as you move away from total mystical silence (known already to the ancient pagan philosophers, as Odo Casel has shown many decades ago in his dissertation de philosophorum silentio mystico) and from the concept of the Divine Nothing, to the sphere of speech and utterance, then names galore become inevitable. But their justification resides precisely in the assumed underlying unity — a unity which may itself be beyond the very possibility of word and name. Some people believe in a transcendent unity of religions. Others proclaim the transcendent unity of names. Our age takes it for granted that polytheism is obsolete; that the only polytheism still possible is monistic shampolytheism (I call it "sham" because in the multiplicity of its manifestations it is held to express an underlying unity); that the most acceptable and respectable form of polytheism is precisely that generated by a fundamentally atheist religion (MahSyâna), and that to talk about god is to use the singular in either the exclusive or the inclusive version (Werblowsky, 1985, p. 10).

The cosmos points to only one God because the universe is a cohesive whole with all parts coordinated together. If there were multiple gods, then there would be multiple purposes, and a level of conflict that, ultimately, would be incompatible with life. The fact that we are here, in a universe that is mostly harmonious, indicates the presence of a single guiding force that I choose to call God. Basing our religion on the earth alone is not enough. To be a God of the universe, God needs to be much bigger, in order to have ultimacy, and be worthy of worship.

Ethics

Wicca traditionally has not had a strong position on morality and ethics, and this needs to be rectified in order to have a cohesive set of principles to guide our lives as well as to present to outsiders. A good foundation for ethics is our view of nature and humans as being sacred, and of human society as being collaborative rather than hierarchical, as well as monotheism with its concomitant idea of the Oneness of all things.