I wrote this ritual more than a decade ago, so I can’t remember if we used it in this exact form, but I think it’s important to have rituals to mark changes in your group. Just as you welcome new people with initiations and other commitment ceremonies, it makes sense to offer some sort of closure when they leave. Continue reading
One of the rituals of inclusive Wicca is the two chalices ritual. This has evolved over a couple of decades to become something more than I originally envisaged, as is often the way with traditions, which are evolving and fluid. It started life as a ritual for women-loving-women, and evolved into a ritual for everyone, but retaining its original symbolism.
There is much talk in initiatory Wicca of things being “oathbound”. However, a piece of knowledge cannot be oathbound. Oaths and vows are binding on those who swear them, not on the things they swear to protect or keep secret. A person is oathbound, not an item of knowledge.
I have just moved from Oxford, England, to Cambridge, Ontario, Canada. As you can imagine, this will cause some emotional upheaval. I feel very rooted in England, and am concerned about the issue of land stolen from Indigenous people in Canada, and the effects of colonialism on their wellbeing and way of life.
Beltane is coming, and with it, the celebration of love. Spare a thought for those who are left out of all the joyous coupling, and those who are marginalised by less inclusive ways of celebrating love.
Fertility can be re-purposed into a theme of caring for the environment, or of general creativity. And as Doreen Valiente wrote in The Charge of the Goddess, “All acts of love and pleasure are My rituals”.
After several years of excellent research by Adrian Bott, we now know the following things. Spring Equinox was not actually celebrated by ancient pagans in the British Isles; nor was it a fertility festival. There was probably a festival at the fourth full moon of the year, at which cattle were sacrificed. Eostre was most probably a goddess local to Kent, although her name is cognate with various other goddesses of dawn and light, such as Austriahenea and Ausrine.
Various animals are associated with the festival of Easter in folklore (none of them are associated with the goddess Eostre): the Easter Hare, the Easter Fox, the Easter Stork, and the Easter Cuckoo, all of which bring eggs. None of them are particularly cute and fluffy, so didn’t work too well on Easter greetings cards, unlike chicks and bunnies. And none of them are fertility symbols.
Ritual roles are often allocated according to gender, but this doesn’t need to be the case. Allocating roles by gender seems a lazy shorthand for the archetypes you want the ritual role to express. There are so many different archetypes, and not all of them are gender-specific. How about if we allocated ritual roles according to the archetype they are intended to embody, or the skills that are needed for the task at hand?
Wiccans can be polytheist, animist, pantheist, monist, duotheist, atheist/archetypalist, or “all of the above depending on the day”. Most Pagans believe that the divine is, or deities are, immanent in the world; and that includes most Wiccans.
This theological diversity works in ritual settings as long as everyone can “translate in their head” and have a certain amount of flexibility as to practice and the wording of rituals.Continue reading
Imbolc is the time of year when I like to start new projects and endeavours. Imbolc would be an excellent time to celebrate a transition from one gender to another. It’s the time when the first signs of spring appear (at least in my neck of the woods – your local climate may vary). The goddess most closely associated with Imbolc is Brighid, goddess of smithcraft, poetry, and healing.
Some versions of the Wheel of the Year (the eight festivals of Wicca and Druidry) can feel excluding, particularly those that focus on the God and the Goddess interacting through the cycle of the seasons. This mythological construct excludes both polytheists and LGBTQIA people. Some versions of the story are uncomfortable for feminists, as they don’t exactly promote consent culture. It is worth noting that the “cycle of the God and the Goddess” doesn’t appear in any early Gardnerian Books of Shadows (e.g. November Eve, 1949, February Eve, 1949, May Eve, 1949, August Eve, 1949). The solstices and equinoxes were added to the Wiccan year-wheel in the 1950s.
For all sorts of reasons, then, I prefer to go back to the original mythology and symbolism associated with the festivals.