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.
One of my favourite folk rituals is the practice of wassailing. This is done in apple-growing districts to wake up the apple trees and encourage them to produce plenty of fruit in the autumn. I love it so much that I planted an apple tree in my garden so I could wassail it.
Apple blossom. Photo by Maky Orel on Pixabay [Public Domain, CC0]
An accusation of abuse has surfaced against Isaac Bonewits, made by Moira Greyland, who was abused by her mother, Marion Zimmer Bradley. I never met Isaac, though I had added him as a friend on Facebook. Deborah Lipp and Phaedra Bonewits have issued a joint statement defending him. The context in which the accusation was made is also problematic, in that the book was published by an alt-right person with an axe to grind.
Whether or not this particular accusation is true, and it would be difficult to determine this long after the events described, and when the person accused is dead, it is all too easy to fall into the pattern of isolating the accused person as a “bad apple”, and failing to look at the whole barrel.
It is a useful magical and intellectual exercise to examine each segment of your ritual structure, and ask yourself why you do it in the particular way that you do. Why do we sweep the circle, consecrate it with water, salt, and incense, cast it with a sword, and so on? What is the function and symbolism of each of these actions? Can they be improved – either in the sense of making them more magically effective, more reflective of reality, or more inclusive?
There’s a lovely story in Richard Adams’ folktale anthology The Iron Wolf, called “The Painting of the Birds”. I was reminded of it because today is National Bird Day.
Here’s my retelling of the story.
Wiccan ritual often uses the concepts of polarity and fertility to make magic and symbolism. These can be viewed in an exclusively heterocentric way, or in a more inclusive and diverse way. The reality of gender, sexuality, and magic suggests that the inclusive way is more reflective of the true complexity of human nature.
There is still considerable confusion over what inclusive Wicca actually is. In part, this could be because the people who are confused about it haven’t read my book, All acts of love and pleasure: inclusive Wicca (available on Kindle and in paperback), or the short guide to being an inclusive coven.
A story of Old Father Christmas, Joulutonttu, Krampus, and the spreading of the spirit of magic, mystery, and rebellion.
The splash screen image is me doing the voice of Krampus.
Filmed by Bob Houghton, story by Yvonne Aburrow, music by Borrtex (Christmas Eve).
A friend on Facebook just asked what films people recommend to get in the mood for Yuletide.
Here are a few that I have watched or listened to and really enjoyed over the years.
Spiritual and religious experiences can vary, as William James described more than a century ago. He described how different types of people get spiritual nourishment from different styles of religious practice, and in the process probably contributed to an increase in tolerance of religious diversity.
When examining our own spiritual experiences, or seeking out spiritual experiences, I find it helpful to identify experiences that are nourishing in the long-term, rather than just providing a temporary high.