Initiation - Some Remarks

INITIATION - Some Remarks

Recently I found myself in a conversation which turned to the topic of initiation and I was surprised to discover that of the six or so people not a single one had been initiated into Wicca by another person. All claimed self-initiation and I was initially (pun intended) impressed. It became clear however the not only were people's reasons for choosing self-initiation a little worrying - typically: "I don't know any other Wiccans" - but the levels of knowledge displayed were less than demonstrative of those who have undergone a true initiation and this troubled me . . . enough to take to my keyboard and begin this piece.

Firstly I need to broaden the discussion a little and note that initiation into any spiritual practice (or indeed magickal practice) is essentially the same thing - an opening of the gates of one's awareness to the realms of the spirit, to lose the all-consuming intellectual and material approach to the basis of existence and give one's "spirit" the freedom which comes with self-recognition to explore the life and world beyond the illusions of dense matter. This pseudo definition accepted it is apparent that self-initiation cannot be excluded from validity and so I have no problem with self initiation per se. HOWEVER, from my experiences and my encounters with many other practitioners of magick and magickal-based religions I have every reason to believe that self-initiation is extremely difficult to achieve, almost impossible to judge as being successful in any meaningful or remotely objective way and highly likely to achieve exactly the opposite of its intention and put the individual's spirituality OUT of balance rather than in.

Further to that, initiation into general occult practice is one thing but initiation into a specific tradition (such as Wicca) is, I would have thought, obviously absolutely impossible without the knowledge of that tradition and all the subsequent material that goes with it. In the case of Wicca, although much has been written and is relatively freely available to anyone there is a substantial and, above all, important amount of knowledge that has never been written down for the use of non-initiates. So I suggest that although it is possible to initiate oneself into the general mysteries of spirituality it is not possible to initiate oneself into the specific tradition of Wicca (or any other specific tradition) without detailed assistance from someone already within that tradition.

All that said I noted that the group with whom I was conversing had a level of knowledge below even the common general knowledge of Wicca, one young lady asked me "So I've just become Wiccan, what do we believe then?" !!!!

Readers of my earlier works may conclude that I have been, to all intents and purposes, self-initiated in the general but not specifically initiated into Wicca though I went through the year and a day of training and did everything but take the actual ceremony, I also learned the secrets that were supposed to have been imparted to me during the rite. My awakening was self-induced certainly and my early study was entirely alone until I met Reuben and the others from the EMIN group who were, to all intents and purposes, qabalists. After that the traumatic journey towards spiritual awakening that I underwent along the paths of insanity, breakdown and despair leads me to now conclude that although I survived and became, I believe, a balanced and well adjusted person, I would not recommend such a course to anyone. Naturally enough with my year spent in the coven waiting for a full initiation into Wicca I was at a distinct advantage with my previous knowledge and the high priestess remarked to me on several occasions that I was already beyond the powers and knowledge of many initiates. The aim of this piece is to explain why it was felt that I should still undergo initiation into the coven, and thereby show that anyone who wishes to be called Wiccan should also undergo initiation and that, given the choice, it is a less wise and far more treacherous path to choose self-initiation into the general mysteries of spirituality.

So let us take a look at the actual rite of initiation into Wicca as practiced by most covens and examine a little the meaning of the ceremony.

Wicca, unlike most other religions does not initiate into a congregation (lay worshippers) and thereafter a far smaller number into a priesthood as does, say, christianity. In Wicca all initiates enter a priesthood and all within the circle are viewed as equals though in practice the more experienced members of a coven shoulder, by mutual consent, the more responsible tasks and duties. Experiencing coven life is by far the best and, it is argueable, only way to become a true Wiccan. I think that there is something to be said for this viewpoint, the notion that Wicca as a whole consists of many covens and a few individual "waywards" who practice alone and not, as seems to be the case, a huge number of individuals and a relatively small number of covens.

Those who choose initiation into a coven have greater access to the knowledge and wisdom of others, the benefits of coven life after the initiation are imeasurable and for the beginner they border on the essential. However we are most concerned here with the initiation itself and it is this that we shall focus on.

The rite showcases very nicely the principle elements of any magickal working, purification, invocation, some form of transfer of energy, blessing and banishing. It is not possible to say how each coven varies its initiatory rite but I will try to outline some of the parts common to all initiations through which I hope it will become clear just how difficult a task it would be to initiate oneself even if one had the knowledge of each part of the initiation. We must of course remember that the principles of ritual hold true here and that many of the acts are not only physically impossible to perform by oneself but are symbolic of a higher significance and much of this rests in the realm of awakening the individual to the group mind of Wicca as a whole as well as to the individual themself - hard to see already how this may be achieved by an individual who has no experience of this group mind.

The first part of initiation is to make the initiate aware of his/her own vulnerability, their own nakedness before the splendour of the universe and often the best way of inducing psychological vulnerability in someone is to have them physically naked before a group of others. Later in the rite this vulnerability is hidden (not removed!) and often the new initiate leaves the circle clothed in ritual garments. This self-knowledge of one's own vulnerability is very important but it should not be taken to such an extreme that the initiate is so nervous about the ceremony that much of it passes them by. The first stage after this exposure is often (and it certainly was in the coven I studied with) a purification rite which ritually cleanses the initiate in preparation of their forthcoming ordeal and also has the advantage of calming down the nervousness which sometimes threatens to spoil the ceremony. Often the initiate is led blindfolded into the area where the circle is to be cast (but before it is done) and taken through a guided visualisation designed to put in balance the four elements within the person. This is the sort of work the pre-initiate will have become used to during his "year-and-a-day" of study prior to initiation and he is encouraged to feel at home with this. After the balancing of the elements the initiate is left alone for a few minutes to reflect on his situation before his two sponsors come forward to perform the ritual binding, the significance of which is beyond a detailed account just now and thus the initiate is blindfolded, bound and naked as the rite proper commences. The three cords (often referred to as 'the material basis') are not tied up completely and symbolise a state where the initiate is "neither bound nor free" i.e. almost committed to his path but still not quite. Wicca views our pre-initiated state as being bound and imprisoned by materiality and the initiation is seen as the freeing of the spirit to begin its journey beyond the physical.

The initiate is again left helpless to meditate in silence before being given the two passwords that will admit him/her to the circle and these passwords are the watchwords of the whole Wiccan worldview. The rite proper now begins with the casting of the circle, the reading of the Rede and often the Bagahai Rune. Then comes the "Reading Of The Charge" which is effectively a challenge from the goddess to the initiate to affirm that he is indeed ready to take up the responsibilty of freedom and is also a precursor to the invocation of the goddess within the circle. At this stage the initiate is still outside the circle and here the broomstick is laid over the edge of the circle and the initiate led to this threshold. Here the initiator will hold the athame (ritual knife) to the candidate's heart and pronounce the challenge which is often dramatic and not a little frightening to the still blindfolded initiate. The challenge is answered by the initiate with the two passwords he was given and the initiator here gives the third password and the initiate crosses the threshold proper now, often to his surprise by being swung over by his two sponsors. This crossing over is symbolic of a re-birth into the circle and the broomstick and circle's sexual symbology are obvious.

Once inside the circle the initiate is led to each of the four quarters and intorduced to the forces that reside there before a period of dancing and chanting takes place which in celebration of the birth is often quite wild and energetic and serves also as a tension-breaker.

Some instruction is then given to the initiate by the officiating high priest(ess) who ends by kneeling before the initiate to demonstrate his/her humility and acknowedge that to initiate is a responsibilty and priviledge.

Next the initiate makes the oath to uphold his new found wisdom and life with integrity and honour before the initiating high priest(ess) then "takes his measure". The taking of the measure was once considered a powerful way of exerting influence over someone and often involves the taking of a lock of hair or a drop of blood to be kept by the coven to bind the initiate to his oath until such time as he takes his third degree initiation and is given his total freedom.

Next comes the ritual scourging which is symbolic of the endurance of physical pain and the struggle to maintain one's beliefs. Often the scourging is not severe enough for some people but it must be remembered that the pain is supposed to be symbolic and is done 40 times (a sacred number in Wicca). Finally the consecration takes place and it is here that having passed from outside to inside the circle, questioned about his motives, introduced to the powers, taken the oath and been properly scourged the initiate is finally consecrated as a witch, has his bonds and blindfold removed and takes up his "witch-name" by which he is henceforth known in the circle.

Some further instruction follows involving the symbology of the eight witches tools (or "weapons") and the importance of observing the sacred days (Sabbats & cross quarter days) before being given the "First Instruction" which is the origin of the craft, the knowledge that "there is no part of us which is not divine" and the rede by which witches live. This theology of "divinity within us" is a very important part of Wicca, it makes us take responsibility for our world and removes the notion that we are mere pawns in some cosmic plan unable to be held responsible for what happens to it, it is here that the Rede is seen to have such importance.

At last the initiate is finally saluted by the initiator and is once more led around the circle to be presented as a witch proper to the watchtowers. Then and only then will the whole coven begin the feasting and celebration of the initiation of a new member.

It is safe to assume that such a ceremony more or less speaks for itself, one must remember that since this is effectively an act of ritual magick the physical motions and words are very important as well as being demonstrably all but impossible to perform alone. I hope that this description will go some way to showing new practitioners of Wicca that initiation has more to it than simply saying "I am Wiccan" and that the ceremony involved is not merely rhetorical but a vibrant and living rite of passage into a tradition that has a great deal to offer the world today if one is brave enough to take up its challenge.