Wicca is a neo-pagan religion that currently attracts the particular attention of people, especially in Western countries. This alternative minority cult bases its practices and beliefs on pre-monotheistic traditions and cultures that substantially differ from traditional ones. The purpose of this paper is to examine Wicca from the position of seven dimensions of any religion that include experiential, mythic, doctrinal, ethical, ritual, social, and material dimensions.
The experiential dimension of religion refers to the meaning of its rituals provided by adepts’ strong emotional experiences. As a neo-pagan religion, Wicca possesses several essential characteristics, including polytheism, non-Abrahamism, a reverence for nature, feminism, and the prevalence of rituals over beliefs (Evolvi 4). This religion contributes to the self-empowerment of its followers emphasizing their importance regardless of their gender. In addition, it values female sexuality oppressed in monotheistic patriarchal religions.
The mythic dimension of religion refers to both oral and written foundational stories that form basic religious beliefs. As a neo-pagan religion, Wicca pays particular attention to the myths of ancient original religions aiming to reanimate them in the present day. Adepts believe that knowledge related to ancient rituals was preserved by secret communities of witches. That is why, they call themselves witches as well without gender distinction, praise witchcraft, and believe that their duty is to keep their knowledge and pass them to future generations. Wiccan cult “is based on ancient cults of gods and goddesses that manifest natural forces, while recognizing the importance of ecological values” and the equity of women and men (Katz-Henkin 64). In general, Wiccans tie their beliefs with the principles of nature-oriented and polytheistic religions.
The doctrinal dimension of religion refers to its philosophical nature. As previously mentioned, Wiccans worship both the God and the Goddess believing that they are equally present in everything. In addition, Wicca may be characterized by “the personalization of religious beliefs” as there is no difference between people and Gods (Evolvi 4). Wiccans believe in the divinity of human nature and magic that intrinsically connects individuals with the deity. As a result, they believe in the afterlife in a spiritual world where souls may rest and later return to a physical world.
The ethical dimension of religion refers to religious laws that determine adepts’ moral principles. Wiccans are guided by Wiccan Rede, a specific code of conduct that states that a person can do whatever he wants as long as his actions do not harm anybody, including himself. In addition, in Wicca, adepts are guided by the principles of return – according to it, both good and bad doings multiply and return. That is why every person should be responsible for his activities.
The ritual dimension of religion concerns its specific practices through which beliefs are presented. Wicca does not have formal institutional structures, and its adepts may be characterized as practitioners rather than believers. Wiccans’ rituals strongly depend on communities’ peculiarities, however, they generally include altar work, meditation, and prayers dedicated to witchcraft, nature, and the world’s balance and equality reflected in the God and Goddess (Katz-Henkin 64). In Wicca, they form the Divine creating the only one source of people’s lives that should be worshiped. As Wicca praises sexuality, “the naked bodies of women and men during the ceremonial meetings, as well as the equality between them” have a particular significance in Wicca (Katz-Henkin 64). Its rituals embody “the union of the divine male and divine female principles and centres primarily on the polarity of masculinity and femininity” (Urban 31). Similar to other neo-pagan religions, it accepts the perception of the Divine through intimacy and sexual practices.
The social dimension of religion concerns the religious community’s gathering. Traditionally, Wiccans live in covens, small organized groups where people are united on the basis of common personalized beliefs to conduct rituals. Covens are ruled by priests or priestesses, however, priestesses are usually prioritized. However, modern neo-paganism is characterized by high heterogeneity – that is why the practices of different covens may substantially vary as people are free to develop their own rituals. At the same time, in the present day, modern technologies provide new channels for adepts’ interaction. Thus, the website The Celtic Connection helps Wiccans communicate and receive knowledge related to their religion (Evolvi 6). All in all, adepts may live together, and traditionally live peacefully due to their adherence to the rule of return.
Finally, the material dimension of religion refers to its specific places and artifacts. As previously mentioned, rituals in Wicca are personalized, and people have the freedom to develop their own rituals using various artifacts, however, materiality is essential. At the same time, although there are no specific instructions related to places for rituals, it is possible to highlight the importance of heritage sites for Wiccans, such as Medway Megaliths and Stonehenge (Evolvi 4). In addition, another important artifact is a wand used “during rituals to cast spells and enter in communication with transcendent beings” (Evolvi 10). In relation to this object, adepts pay particular attention to the aesthetic patterns, wood type, and multiple visual details.
Works Cited
Evolvi, Giulia. “Materiality, Authority, and Digital Religion: The Case of a Neo-Pagan Forum.” Entangled Religions, vol. 11, no. 3, 2020, pp. 1-15.
Katz-Henkin, Yael. “Pagan Ritual as a Means of Therapy and Self-Empowerment.” Psychology Research, vol. 11, no. 2, 2021, pp. 63-73.
Urban, Hugh B. “The Goddess and the Great Rite: Hindu Tantra and the Complex Origins of Modern Wicca.” Magic and Witchery in the Modern West, edited by S. Feraro and E. Doyle White, Palgrave Historical Studies in Witchcraft and Magic, 2019, pp. 21-42.