Key Concepts for understanding the Neopagan Movement
by Darren Witwer 

The sources of this information include personal observations and interviews, as well as readings of relevant instructional texts.  For the most part, these are concepts that I have observed as being relatively common among a variety of Neopagans and occultists.  Although they do not necessarily share the same philosophies, there are some core themes that are common.  That is what I have tried to focus on in this document.  

Holidays  Most Neopagans recognize all or some of the traditional 8 holidays of Wicca.  The Lesser Sabbats correspond to the solar events of the Equinoxes and Solstices (first day of each season, with the Spring and Fall Equinox being more important).  The Greater Sabbats are the midpoints between these dates—Midsummer , Midautumn, Midwinter, Midspring.  

Dec 21^st: Yule or Winter Solstice (Mumming, Wassailing, Yule Log, birth of the Sun)  
Feb 2^nd: Imbolc or Midwinter (purification, especially of cattle and candles)
March 21^st: Ostara or Vernal Equinox (fertility, planting, rabbits, eggs, seeds, etc.)  
May 1^st: Beltane or Midspring, or Mayday  (marriage of the god and goddess, weddings, and the conception of the child Sun God born at Yule)  
June 21^st: Litha or Summer Solstice (encouraging growth of the crops, leaping over bonfires, large outdoor parties)  
August 1^st: Lugnasadh or Lamma or Midsummer: First of three harvest festivals.  
September 21^st: Mabon or Autumnal Equinox (second harvest festival, preparation for coming of Winter) 
November 1^st or October 31^st: Samhain or Midfall (Last harvest festival, return of the souls of the dead, powerful night for magic.  Most Neopagans hold this to be their most sacred holiday)  

Full moons are traditional meeting times for Wiccans.  When full moons coincide with the holidays, that is considered to be auspicious.  You can attend a number of public Wiccan ceremonies on the full moons during warm weather. 

Eclecticism and ecumenicalism (and criticism of dogmatism & orthodoxy) There are two driving factors in this: a) the information age makes available a vast amount of information about other spiritual paths.  b) “heretics” tend to gather together, even if their heresies are not the same.  An “occult community” exists, but there is a lot of diversity within it.  They are united by their rejection of mainstream religious paths.  Although there is a loosely knit community, there are tensions between groups and individuals—just as we see in mainstream religions.   

Multiculturalism, Nationalism—Many varieties or styles of Neopaganism exist. Typically they adopt some aspects of one or more pre-Christian tradition.  Some are very nationalistic & purist (attempt to recreate the ancient religion of ONE culture).  Others are very pluralist (attempt to blend desirable elements from various cultures).  Among the most popular cultures/religions are: Celtic/Druidic, Teutonic/Norse, Paleolithic/Goddess, Greek Gnostic, Italian, Gypsy, Native American, African, Jewish Kabbalistic, Hindu.  During the past two years, a friend of mine who sells occult books and merchandise has noted that Wicca and magic are attracting a completely new following from Latinos and Native Americans.  Wicca has already been spreading rapidly in urban and suburban white populations.  I think that the eclectic and tolerant aspect of Wicca make it attractive in that most practitioners show deep respect for just about any ancient religion and its teachings.  Unfortunately, some of the groups who emphasize the Norse & Teutonic tradition (like Odinism) are also connected to Nazi racism.  Such racism is not very common in my experience, but it is definitely a factor to be considered in evaluating the totality of Neopagan traditions.   The FBI's Megiddo Report described some "Odinist" groups as having strong nationalistic, racialist beliefs.  It is likely that there is also a "knee-jerk factor" at work here, as many people might be frightened of the rather Wagnerian aesthetic of some of these groups.  In my experience, the blending of Germanic religion and Satanism generally combines with a fascination for Nazi "spirituality."  However, this seems to be more a product of racist ideas that are assimilated into this type of Germanic-Satanism than of the Germanic religion itself.   

Scholarship & history—This aspect is extremely important in Wicca and all magical paths.  The specific goals of this scholarship vary among groups.  All-female groups (such as Dianic Wiccans) study goddesses and prehistoric cultures, as well as gender issues.  Most occultists are familiar with some ancient language like Norse, Hebrew, Greek and Latin. It is also popular to blend Quantum Mechanics and Chaos Theory with occultism to produce a sort of "technoshamanism."  In general, Neopagans as a whole pride themselves on their bibliographies, and the control of a strong knowledge base is often connected to authority within a specific group.  This means that there is also a strong tendency to Platonic Timocracy (rule by intellectuals) in the various orders, and a natural tendency to defer to intellectuals in cyberspace.   This may be a consequence of the official anarchic nature of the groups--the fact that anyone can become a legal priest without a diploma from a seminary.  Other criteria are used to attribute authority.

Two fundamental approaches: Nature-connected & traditional/ancient (rural) vs Masonic-Formal-Ceremonial, erudite & hierophantic-hierarchical (urban)  people who participate in one may participate in the other as well, but there is a tendency for these two approaches not to be present at the same time.   The Masonic-Formal-Ceremonial mode often manifests in “men only” clubs like the Freemasons.  Even in groups that allow women to participate (such as the O.T.O. and Golden Dawn), it appears that it draws more men than women.  The Nature-connected & traditional/ancient mode often manifests in “women only” covens like Dianic Wicca.  However, most groups do have male members as well. 

Mysticism and direct experience (do-it-yourself religions)—strong roots in Gnosticism and Kabbalah.  Some traditions are ecclesiastical in nature—based on models very similar to the Roman Catholic Church, but even they accept the possibility of personal, direct experience with Divinity.  Many of these traditions assume that deities actually take possession of the magician or witch.  Within the Golden Dawn tradition, an essential notion is the idea that the magician must first become god(dess) hirself in order to command the lesser spirits.  It is probably this bold gesture that is the basis for the association of magic with Lucifer, whose proud defiance of God earned him eternal damnation.  

Mysteries & Secrecy,  Initiation, Oaths, covens & orders, training, ordeals.  This secrecy is in actuality more a result of the fact that the ideas are not comprehensible to outsiders, and hence are likely to be misunderstood, or not understood at all.  Also, the use of passwords and handshakes allows a widespread group to identify members that are personally unknown.  Secrecy has spiritual significance very similar to that found among Native Americans in regards to their traditions, and does not exist because they are doing naughty or illegal things.  In other words, secrecy is a descriptive fact rather than a prescription or mandate.  For obvious reasons, outsiders tend to assume that secrecy means evil activity—a mistaken idea that resulted in the persecution of Jews. 

Symbolism and sympathetic magic—magic by association, correspondences, "like affects like"  "as above, so below"   For instance, certain incenses, colors, numbers, divine names and tools are associated with specific, fundamental archetypes or principles, which then correspond to specific magical intentions.  “Tables of Correspondences” are frequently employed by ceremonial magicians.  The structural basis for these correspondences is most frequently based upon the Golden Dawn interpretation of the Hebrew Kabbalah.  Aleister Crowley’s 777 is a popular source. 

Rituals & “working”   Neopaganism of all forms involves ritual.  These can be celebratory, dramatic, initiatory, or experimental.  Sometimes the ritual is aimed at a very specific purpose.  Wiccans tend to focus such ritual energy on healing and tapping into earth and lunar energy cycles.  It is possible to do rituals for any purpose.  Magicians use the word "work" or "working" to refer to rituals.  The Great Work is the supreme attainment of self-realization or union with the Divine (theurgy, Gnosis), depending on the metaphysical convictions of the magician.  This event is described by many Neopagans as “the Knowledge & Conversation of the Holy Guardian Angel,” or "K&CHGA."  This is the only magic that is pure in its intent, according to most theorists.  Just below this comes healing magic.  As the purpose moves away from these lofty goals, it becomes what is referred to as "Gray Magic" or even "Black Magic."  It is generally considered undesirable to perform ritual for very concrete and selfish purposes.  This sort of ritual is usually done alone.  Besides the "shame factor", the loftier goals are more abstract and therefore easier to place into a collaborative, group format.   Whereas Satanists do share many of these core ideas, there is considerable tension between some Neopagans and some Satanists.  This obviously relates to the general Neopagan dislike for Black Magic.  Some Neopagans like Starhawk use witchcraft as a social-political vehicle to effect change.  Her goals are closely connected to eco-feminism and pacifism.  It should be noted that this is controversial for many Wiccans—many of whom are members of the American armed forces.   

Grimmoire, Book of Shadows (texts of magical spells, conjurations, rituals, etc.) There are definitely traditions of ritual practice and initiation.  Some Neopagans believe that the rituals should be spontaneous, or personally devised.  In this case, traditional rituals serve as training to inspire creative work. 

Tools of the trade: Altar, magical implements Magical circle, candles, incense, icons, robe (or skyclad).  The symbolism of the implements is not consistent from tradition to tradition.  The magical circle seems to be the most important common element.  The idea behind it is usually two-fold: it serves as a protection against undesirable influences within the “banished” or purified area.  It acts as an energy vortex to focus the magical or psychic energy of the magician(s). There are many other implements.  Wiccans rely primarily on a small double-edged knife called an Athame to focus and project energy.  The sword is often used as a larger version of this.  It is also the typical instrument used for "casting" or defining the boundary of the magical circle.  In ceremonial magic, it is used to threaten and control evil spirits.  In the Golden Dawn-Crowley tradition, the wand is associated with the metaphysical element of Fire and the Will.  The Cup is associated with the element of Water and the receptive, intuitive or emotional faculties.  The dagger is associated with air and the intellectual and moral faculties.  The pantacle is associated with earth and the crystallization or realization of the operation.  These implements are the basis of the four suits of the “minor arcana” of the Tarot.   

Alchemy, transmutation, transformations (like the Eucharist) Most Neopagans have at least one important ritual that involves magically charging or transforming a common food or drink and then consuming it.  Wiccans call it "Cakes and Ale."  For Thelemites, this takes the form of the Gnostic Mass, which is very like the Catholic Mass with a priestess who assists the priest in consecrating the host and the wine with a ritual that involves sexual innuendo and some nudity.  The Golden Dawn teaches techniques for alchemy itself, and suggests the possibility of using it for the purpose of a Eucharist. Traditionally, the art of alchemy was, at least apparently, a combination of spiritual and chemical/metallurgic practices aimed at converting lead (or other base metals) into gold.  Later, as scientific understanding progressed, and the process began to look impossible, the goal became the creation of life (the homunculus)--such as we see in Mary Shelley's Frankenstein.  During the Twentieth Century, Carl Jung gave to alchemy all the power of his archetypal psychology.  

Astral projection, Skrying (crystal gazing), automatic writing, trance states, visualization techniques.  Various techniques of imagination are used as an “engine” of Neopagan processes.  Skeptic observers often point to this as evidence that the whole thing is imaginary and worthless.  Religiously partisan critics suggest that these are all evidence of demonic activity.  A common doctrine holds that we have at least two bodies—one physical and the other spiritual or “astral.”  Some believe there is a spiritual body inhabiting the astral.  Others believe that there are bodies to correspond to each of the elements or planets, etc.  As an adjunct of this, the believers assume that there are many planes of being and that the only way to reach those planes is by separating that body from the physical in a process called “rising on the planes” or “astral projection” or Out of Body Experience (OBE).   

Body work—yoga, kundalini yoga, tantra, Tai Chi, various types of massage like Reiki, aromatherapy.  Closely connected to the notions of visualization is the metaphysical doctrine of energy flowing through the body, and through the universe.  Nearly all Neopagans believe that they are moving certain kinds of energy around within their magical circle, and within their bodies.  This energy is typically visualized as flowing out of the hands, magical weapons, eyes, etc.   

Kabbalah-Qabalah (ciphers, codes, hidden messages, complex symbolic systems, Tarot, astrology)    

Tarot deck: The 78 card traditional deck is composed of two parts:  

Who’s Who:   a more complete version of this page is found on the Unit 6 Links page  

19^th Century  

20^th Century  

How many Wiccans are there?   

Exact numbers are extremely difficult to come by since there is very little centralization of these groups.  Many people do not actually belong to organized institutions of Wicca such as the Covenant of the Goddess (one of the largest).  Many people involved in Neopagan religion are solitary practitioners, or practice with a few friends.  Furthermore, there are many organizations that are not actually Wiccan, but have close ties with the same community of believers, such as Thelema.  There are so many factions that make it impossible to make an estimate of the numbers of all “Neopagans.” (Recall that the term “Neopagan” is a somewhat deceptive catch-all used in this paper to attempt to discuss a broad range of alternative spiritual traditions.) 

During the late 1980’s and early 1990’s, feminism adopted the term “Wicca” to describe its devotion to the goddess.  Along with this movement came a great deal of emphasis on social and environmental activism.  All went well, as most Wiccans believe in the goddess, and these political agendas.  However, as time went on, it became clear to traditional Wiccans that these feminists were not really interested in Wicca per se.  Instead, they seemed to be using Wicca as a vehicle for their political goals and personal profit.  In particular, they have taken away the Wiccan role of the horned god, the male deity, that so many Wiccans see them as inauthentic.  I have heard people divide them into the following categories:  Traditionalists (Wiccans who worship the God and Goddess), Dianics (Women and Goddess only) and "Unitarians" (people who don't accept the full range of Wiccan belief, but may participate in Full Moon rituals, and blend Unitarian practices and politics with Wiccan rituals.  Only a few Unitarians practice Wicca, but there is a growing tension between Traditionalists and "Unitarian" Wiccans.)  In demographic terms, it raises a question as to exactly what constitutes a Wiccan.  It is for this reason that I prefer to talk in more broad terms about “Neopaganism.”  There are no statistics possible on the number of “Neopagans.”   

The Ontario Consultants on Religious Tolerance estimate that Wicca (specifically Wicca) is the fifth largest organized religion in the United States, with approximately the same number of believers as Buddhism (in the USA), and probably more members than Baha'i, the Quakers and the Unitarians.  That amounts to about 1/2 to 3/4 of a million adherents in the United States alone.  It is also a major force in England and Canada.  Probably of more importance than current numbers is the rate of growth of the Wiccan community.  If Wicca has one million adherents world wide, it is probably safe to assume that at least another one million are connected to similar “Neopagan” traditions.   

Due to their effective use of the Internet, most experts agree that Wicca and Neopaganism are probably the fastest growing religions in North America.  Neopagans were among the first people involved in developing the technology of the Internet in the mid to late 1980's, and they tend to be one of the most cybernetically inclined portions of our population. 

The Twin Cities boasts one of the highest per capita populations of Wiccans in the United States, which is why I feel it is extremely important to discuss it in this class--perhaps more important than some of the major religions typically examined in a World Religions course.  Furthermore, Wicca highlights and defines a growing socio-political divide in this country.   

Why are so many people abandoning the religion of their families to follow these non-traditional spiritual paths? 

One important issue that we will be discussing in regards to this movement is the motivation behind the mass exodus of Americans to these "New Age" and "Alternative Spirituality" movements.  As a scholar and observer of the development of these movements, I propose five basic forces I have seen over and over: 

a) Neoplatonism & Pantheism: Pantheism is the heretical belief that God is present in all creation—Nature=God.  This view is rejected by the Monotheistic religions, but it is very appealing to many people who feel that nature is disrespected by those Monotheistic and traditional scientific-capitalist perspectives. Basically, there is a willingness to accept everything as divine, except harming living creatures.  Buddhism & Taoism are generally popular sources of inspiration for Neopagans.   

Religious scholars describe the late Classical civilization (200-400 CE) as "the Loss of Nerve" because of its otherworldly tendencies.  This seems to be an underlying element in both Neopaganism and fundamentalism, which is manifested in a certain amount of escapism in reaction to the negative developments in the world.  This same force explains the increasing devotion among the orthodox religions as well-- Fundamentalism and the many radical cults that it has produced.  There are Doomsday Neopagans as well, but they tend to see it in terms of social and environmental collapse.  Very few pagans believe in a coming savior or anti-savior. It is not typically Messianic or apocalyptic.   Crowley's Thelemic tradition assumes that the apocalypse already occurred in the first half of the Twentieth Century.  Christianity was, according to him, replaced by the New Aeon of Horus--the Egyptian form of Aries, the god of war.  Believers would point to the support of many conservative Christians for war and fascism as evidence.

b) Multiculturalism & Eclecticism: Globalization, immigration and information technology are making it extremely easy and attractive to learn about many different cultures.  Dissatisfaction with one's own culture and religion easily leads to searching for truth in others.   

c) Environmental Protection: Wicca and most pantheistic New Age religions place a great deal of importance on the environment and public land.  This sets them in direct opposition to conservative forces that wish to use protected federal lands, destroy wildlife habitats, etc.  

d) Politics and Morality:  Most people I have met in these movements are profoundly dissatisfied with the political agenda of their society.  The vast majority of Neopagans are a complex combination of libertarians and socialist-environmentalists.  A few are on the extreme right; some are anarchists.  Most Wiccans, for instance, are dismayed and offended by the conservative politics and authoritarian approach of Christian, Jewish and Islamic religion.  Wicca represents the possibility of religious authority for women, egalitarianism, and acceptance for alternative sexualities (homosexuality, polyamory, bisexuality, free love).  Wicca has long maintained close ties with the feminist movement, which explains why religious conservatives often ridicule feminists as "witches," perhaps a memory of an older time. (see my page on the Burning Times.)  The new and growing movement of midwives is also associated indirectly with these Neopagan religions.   

e) Experiential religion: mysticism, gnosis, meditation, magic, or other practices that go beyond the Scriptural Paradigm of the dominant Monotheistic religions.  Scriptural religions have a strong tendency to suppress and dislike these religions because their independence undermines authority, and creates behavior that they consider deviant.  Scriptures like the Book of the Law (in the Thelemic tradition) are a common feature of Neopaganism too, but it is accepted and encouraged that Neopagans will produce their own scriptures and rituals--known as a "Book of Shadows."   Further, many people find the worship services of mainstream religions to be dull and uninspiring—they seek something more exciting, more dynamic.  For whatever reason, the socially accepted methods of worship are not satisfying to them. 

Most Wiccans speak of a perceived hypocrisy in Christianity in that they see a dramatic difference between the words of Christ and the rhetoric of people like Pat Roberston, Jerry Falwell and John Ashcroft.  Many Neopagans are extremely well versed in Biblical scholarship, and their knowledge of the Bible and its adherents has played a crucial role in their choice to abandon the religion.  This also adds to the conflict with traditional religions because they do not shy away from arguing with religious conservatives on their own terms.  They have an effect similar to that of Socrates on the Athenians.   Interestingly, there is a rapidly growing number of Neopagans who also claim to be Christians, or Gnostic Christians.  Many Neopagan traditions like the Golden Dawn and Thelema embrace Christ and Christianity at some level, though often through the lens of Egyptian mythology (the stories of Osiris, Isis and Horus).   

Wicca conveniently encapsulates and represents the rebellion against the ideology of conservative Christians.  The irony of the situation is that the vicious rhetoric and attempts to suppress these religions on the part of mainstream religions only serve to increase the strength of their resolve, and drive yet more people away from Christianity in particular.  It is beginning to appear in suburbia and even rural areas.   In short, Wicca represents an important facet of the religious & political polarization of America that was brought out in the 2000 and 2002 elections.

It is clear that there are profound changes taking place in the thinking of individual Christians and in some Christian institutions.  Unitarianism in particular, and to some extent Roman Catholicism have demonstrated the greatest receptivity and tolerance of Wicca.  Protestants tend to be the most antagonistic toward Wicca.  It can be assumed that, although the Wiccan movement has had almost no impact on the Islamic community, and minor impact on the Jewish community that similar resistance would be encountered there.  Islam has strong social regulations in place that discourage experimentation with other religions.  Conversion from Islam to other religions is extremely rare, and has been considered a capital offense under conservative Islamic law in some countries.   

Hence, Wicca appeals most to sub-cultures where the community and social aspect of religion are not so strong, and where it is possible to be involved in an unorthodox religion without losing one's connection to an entire cultural community.  As a result, the vast majority of Wiccans come from white, middle class and lower class families from Christian or non-religious backgrounds.  Recently these demographics have been changing, but at a statistical level, the generalization is still quite accurate.

Familiarity and knowledge are helping Wiccans overcome ancient prejudices.  Intolerance for Wicca is lessening over time.  It is now a recognized religion in the Army Chaplain's manual.   Many liberal Christian churches, including the Roman Catholics and Unitarians, are allowing Wiccans to use their facilities to celebrate their rituals.  (Click here for a typical calendar of activities for a Wiccan group that is having regular meetings in a Unitarian church).  I have even seen Neopagan elements incorporated into the decorations and worship activities of some liberal Christian groups.  I recently attended a semi-pagan event in a Catholic Convent school in Mendota Heights: The Christmas Revels.  In the lobby they were selling Wiccan knickknacks and crafts and promoting awareness of social injustice in other countries like Tibet.   All of this was taking place underneath stained glass windows with images of Catholic Saints.    

Local Unitarian Churches frequently host Full Moon rituals, and local parks are issuing permits for groups to celebrate the major Sabbats outdoors without fear of harassment.   As people learn more about Wicca, and see it performed, they learn that it is quite harmless.  The times are changing, and the growing tolerance of the majority is unfortunately counterbalanced by a growing antagonism from extremists.   The same sort of negativity can be seen among Neopagans, many of whom are deeply critical of mainstream religion.  Not surprisingly this divisive issue plays out in political and ideological divisions we have seen growing over the last few years. 

In summary, Wicca can be seen as a sort of formalization and survival of many of the ideals developed by the "Hippy" movement of the 1960's.  It is counter-culture, it is pro-environment, it is strongly feminist and pro-gay, it is anti-authoritarian, and it is highly eclectic in its tastes.  The only significant difference that I can see between Wicca and the "Hippy" movement is that Wicca is not officially anti-military, though some Wiccans are indeed pacifists.  Interestingly, Wicca has a growing presence on military bases across the United States.  This fact alone is probably responsible for recent conservative backlashes against Wicca in which conservative politicians in the South try to stop the celebration of Wiccan rituals on military bases.  It doesn’t take a genius to understand that witches dancing around a fire, playing drums and chanting might be a source of social tensions on a base where there are other strongly religious individuals who believe that America is, or should be religiously homogenous and unified.   

Since Wicca represents these "Hippy" ideals, it can be predicted that the current political climate will be conducive to further organization, activism and visibility of the Wiccan movement in reaction to what many predict will be an attempt to return to "religious conservative values."  As Islam becomes more common in the United States, and as they become aware of the Wiccan movement, it is quite possible that they will take an antagonistic stance toward it as well, due to their strong distaste for religions that have male-female paired deities (Wiccans are definitely examples of what Muslims call mushrikin). However, this remains to be seen.  It would appear that the Islamic community in the United States is generally unaware of Wicca, as it has such little impact on them.   

Not all Neopagans fit this “hippy” model.  As mentioned elsewhere, some few Neopagans are fiscally conservative, laissez-faire capitalist, moral libertarians who do not believe that any religion should dictate state policy (similar in ideology to Jesse Ventura, the former governor of Minnesota).   In other words, these Neopagans share many ideas with the Republican and Libertarian parties, resulting in some very odd bedfellows.  In regards to organized movements, this political perspective is most often associated with Satanism and  Thelema (which is also a politically diverse religion).  We shouldn't be quick to make too many broad generalizations about Neopagans, but it is my opinion that such personifications, or stereotypes of these movements help clarify to outsiders what sort of people are involved so that the extremely negative and false assumptions that some people have are discarded, or at least scrutinized.    

The only reason to fear Wicca and Neopaganism is fear of the political and economic implications for the mainstream churches--loss of votes, loss of moral control over people, loss of tax-free church income, and perhaps further polarization of public opinion.  Other fears are based on supernatural claims and metaphysical speculations that are of no importance in the face of the First Amendment.   

Bibliography:

Adler, Margot, Drawing Down the Moon (Penguin, NY: 1997)

Buckland, Raymond  Complete Book of Witchcraft (Llewellyn, St Paul: 1986)

Crowley, Aleister Aba Book 4 (Weiser, NY: 1998)

Crowley, Aleister 777 and Other Qabalistic Writings (Weiser, NY: 1990)

Drew, A. J., Wicca for Couples, (New Page Books: 2002)

Hall, Manly P., Secret Teachings of All Ages  (Philosophical Research Society, Los Angeles: 1999)

Pike, Albert, Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, (Reprint Services Corp. :?)

Starhawk, The Spiral Dance, (Harper, San Francisco: 1999)

Suster, Gerald, The Truth About the Tarot, (Skoob, London: 1993)

Also, there are vast resources on the Internet covering various topics.