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Mid-70's ACoW Principles of Wiccan Beliefs

To: alt.religion.wicca,alt.magick.tyagi,alt.religion.all-worlds
From: tyagi@houseofkaos.abyss.com (Lorax)
Subject: Re: Mid-70's ACoW Principles of Wiccan Beliefs

Kali Yuga 49950313

rbowman@reed.edu (Rain) writes:

|...excerpt from Department of the Army Pamphlet #165-13 "Religious 
|Requirements and Practices of Certain Selected Groups: A Handbook for 
|Chaplains," April 1978.  

Review of this excerpt wrt *content* as revealed by form/structure.


|adopted by the American Council of Witches
|c/o Llewellyn Publications

Interesting.


|(1) We practice Rites to attune ourselves with the natural rhythm of life
|forces marked by the Phases of the Moon and the Seasonal Quarters and
|Cross Quarters. 

Particulars of practice.  The beliefs about moon phases and solar cycles
are conventional astronomy.


|(2) We recognize that our intelligence gives us a uniqe responsibility
|toward our environment.  We seek to live in harmony with Nature, in
|ecological balance offering fulfillment to life and consciousness with an
|evolutionary concept. 

Beginning beliefs, esp. concerning ecology and ethics.  Intelligence
yields responsibility.  I'd recommend awareness rather than intelligence.
Sensitivity and/or consciousness rather than strict intellect.  This could
be semantics.  

The notions of 'harmony with Nature' and 'ecological balance' are becoming
somewhat conventional within modern Euro-Am countries.  This paragraph
borders on moralism ("Wiccans live responsibly or they aren't Wiccan.", 
etc.).  We might presume here that what is being spoken about here is very
specifically human intelligence, and this derives from the 'Man is superior
by virtue of his reason' line of thought (at least in power, if not in
virtue).

 
|(3) We acknowledge a depth of power far greater than is apparent to the
|average person.  Because it is far greater than ordinary, it is sometimes
|called Òsupernatural,Ó but we see it as lying within that which is
|naturally potential to all. 

Here is the division between the Wiccan group and the 'average person'.
Thus Wiccans are presumed (according to this piece of literature) to be
more knowledgeable, in that they acknowledge this 'far greater power'.

This describes Wicca's relationship with deity and how deity is considered
'natural' within a Nature-worshipping cult (the religious sense of 'cult'
here; check your dictionaries ;>).

The inherent presuppositions here are that there really *is* such a power
(we are not told anything more about it -- even what it may be called or
how it relates to electricity or physics), and that this power (Goddess?)
is not supernatural (as the deity might be for panentheists).  We are not
told if there is something which *is* supernatural.
 

|(4) We conceive the Creative Power in the Universe as manifesting through
|polarity - as masculine and feminine - and that this same Creative Power
|lives in all people, and functions through the interaction of masculine
|and feminine.  We value neither abo ve the other, knowing each to be
|supportive of the other.  We value Sex as pleasure, as the symbol and
|embodiment of life, and as one of the sources of energies used in magical
|practice and religious worship. 

Note the capital letters here.  We begin to discover the Christian
influence of the writer(s), implied by Creation-centrism.  The 
characterization 'the Universe' appears to indicate that it is a 'thing'
which may contain other things/people/places.

The tantric relationship is described (yin-yang/siva-sakti) and yet no
mention of made of any underlying substratum, unless this is subsumed to
'Creative Power' (perhaps that 'power' previously mentioned and called
'natural').

The implications of Christian influence continue with the phrase 'the
Creative Power lives in all people and functions through the interaction
of masc. and fem.', just as Christ is said to 'dwell in the heart' and 
'will be found where people gather in His name'.  The continuation of the
valuative schema relating to sky-heaven-god is indicated by the worn
metaphor of 'valuing one of the poles above the other' (a frequently-
used hierarchical pyramid-ploy).

The mention of sex (capitalized, apparently to indicate something more
than bestial grunting and fucking) is preceded by the focus upon 'Creation',
again pointing out the puritanical bias toward 'procreative sexuality'.
Contrary to typical puritanical groups, of course, is the acceptance of
'Sex' as part of religious/magical activities, though it is said that some
Christians see procreative sexuality as a Holy Work of Multiplication.

The focus is also upon the sex-pleasure-life principle, somewhat 
contradicting the supposed 'polarity' of Wiccan religion.  SMBD people
might not be welcome in these Wiccan circles, for example.


|(5) We recognize both outer worlds and inner or psychological worlds -
|sometimes known as the Spiritual World, the collective Unconscious, the
|Inner Planes, etc. - and we see the interactions of these two dimensions
|as the basis for paranormal phenomena and magical exercises.  We neglect
|neither dimension for the other, seeing both as necessary for our
|fulfillment. 

Here is the cosmological specification.  Note that the subjective is
relegated to conventional 'psychological' status, yet considered a
'dimension'.  A lovely exposition on the connection between the two
and connected, through ambiguous means, to 'fulfillment', though no
explanation of this last is forthcoming.

Thus these Wiccans divide the cosmos into 'inner' and 'outer', appear
to believe in the 'paranormal' (but not the 'supernatural' -- perhaps
this is merely a battle of words) and 'magic'.  We are not told what
this 'magic' may have to do with the 'power' which is the deity.


|(6) We do not recognize any authoritarian hierarchy, but do honor those
|who teach, respect those who share their greater knowledge and wisdom, and
|acknowledge those who have courageously given of themselves in leadership. 

Mostly evaluatives here, not much in the way of belief.  We can see that
there is some idea of 'authoritarianism' and that some hierarchies may be
'nonauthoritarian' by the language.  'Recognition' may or may not include
wanting something around.  They may mean here that they do not *accept*
it within their group(s).  In this case, knowing it and recognizing it
would seem imperative.  Perhaps there is a tendency within the Wiccan
groups here represented to DISLIKE what they perceive as 'authoritarian
hierarchy', and yet it may sometimes be overlooked or misunderstood for
something more benign.

There is here the notion of qualities which may be shared, as if from
a fountain or pitcher (one-way-education), as well as a differentiation
between 'knowledge' and 'wisdom'.  The typical group-oriented focus upon
giving of oneself is expressed here also, apparently associated with
leadership and venerated (in contrast, perhaps, to the Christian notion
of Flock/Shepherd), but not supportive of humility.

Much of this is conventional Americanism of the 60's and 70's.


|(7) We see religion, magick, and wisdom-in-living as being united in the
|way one views the world and lives within it - a world-view and
|philosophy-of-life, which we identify as Witchcraft, the Wiccan way. 

We are not told here how the Wiccan defines 'religion', 'magick' (spelled
with a 'k', so perhaps related to 'Thelema' or ACrowley) or 'wisdom',
though the last is prepended to 'in-living' to indicate an application
or expression of that valued virtue.  

Religion and magick are quite possibly something one *does* here, and the
notion of a 'worldview' associated with this ("the way one views the world")
is somewhat confusing to this reviewer, especially when it appears to be
promoted as a singularity (labeled and categorized as 'Witchcraft' or 
'the Wiccan way').  

This is the first mention of 'witch', and appears to equate the term with
'Wiccan'.  The attachment to beliefs as designated by the title of this
work as well as the notion of a 'philosophy of life' presages fixed ideation
and the eventual reconfiguration of dogma and religion found within the
religious traditions which served as base for this Wicca (Hermeticism,
Christianity with its Paleopagan roots).


|(8) Calling oneself a "Witch" does not make a witch - but neither does
|heredity itself, or the collecting of titles,degrees, and initiations.  A
|Witch seeks to control the forces within him/herself that make life
|possible in order to live wisely and well without harm to others, and in
|harmony with Nature. 

Reactionary rhetoric here.  Note the conflation of 'Witch/witch', perhaps
indicating the writer is confused (or the typist befuddled ;>).  Here is
the ideal set aside for *qualification*.  'Witch' is itself a title, only
qualified by acting as prescribed and not taken haphazardly or blithely.

Note the modern puritan's focus upon *control* here, and that in order
to be a Witch we need to 'control ourselves', apparently so as to 'live
wisely' (again, still undefined).  The introduction of 'without harm to
others', so popular among Wiccans, is slipped in sideways here without
mention of the Rede or its complexities of interpretation.

Again the ideal of 'living in harmony with Nature', though no real
exposition on what this means is forthcoming.


|(9) We acknowledge that it is the affirmation and fulfillment of life, in
|a continuation of evolution and development of consciousness, that gives
|meaning to the Universe we know, and to our personal role in it. 

Life-centrism.  Consciousness-centrism, even though 'magick' is supposed
to aid one in interacting with the 'collective Unconsciousness'.  Perhaps
these Wiccans use magical practices to keep their unconscious minds at
bay, keep repressions from entering into the field of consciousness, and
generally to end pain (psychic, physical, etc.), as indicated previously
when focussing on pleasure.

There is little mention here of the role of 'ecology' in restraining
life-centric activities, and no notion of what 'life' may include is
here considered.  The entire framework is polar and yet these Wiccans
appear to duplicate the errors of previous generations through the
selection of one pole over another (life over death, consciousness
over unconsciousness, pleasure over pain, etc.).  


|(10) Our only animosity toward Christianity, or toward any other religion
|or philosophy-of-life, is to the extent that its institutions have claimed
|to be "the only way" and have sought to deny freedom to others and to
|suppress other ways of religious pr actice and belief. 

Here is the severing from Mother-tradition, from the previous generation
and surrounding popular culture.  Christianity is presumed to be 'an other
religion or philosophy-of-life', even though some Christians may conform
to many of the belief so far ascribed to these Wiccans.

Here is a major statement of PRACTICE: restraint from proselytizing and
propaganda.  Apparently these Wiccans would also attempt to oppose such
proselytizing within their own community, thinking it to be 'wrong' or
'contrary to Wicca'.  Ethical considerations and group-identity as a
sort of anti-fundamentalism as it appears within modern Euro-Americas.


|(11) As American Witches, we are not threatened by debates on the history
|of the Craft, the origins of various terms, the legitimacy of various
|aspects of differnt traditions.  We are concerned with the present, and
|our future. 

My impression is that this says more about what 'we' are not than about
what we are.  These Wiccans are not threatened by these things but neither
are they very concerned with them.  Again, apparent reactionary defini-
tion-with-respect-to-Christianity.

This is the markings of the adolescence of a religious tradition, emergent
from the religion of their parents: Christianity.


|(12) We do not accept the concept of "absolute evil," nor do we worship
|any entity known as ÒSatanÓ or "the devil" as defined by the Christian
|tradition.  We do not seek power through the suffering of others, nor do
|we accept the concept that personal be nefit can be only derived by denial
|to another. 

More anti-definition, attempting to deny the perspectives of fundamentalist
Christians rather than to define these terms for themselves.  This is not
'beliefs', this is 'disbeliefs'.  Attempting to disillusion early programming,
the Wiccans frantically deny what they are told they are.


|(13) We acknowledge that we seek within Nature for that which is
|contributory to our health and well-being. 

Again, the notion that 'Nature' (undefined) contains things which are
benign and conducive to 'health' (undefined) and 'well-being' (undefined).

On a strictly literal basis, this document indicates that a group of
relative children believe that by denying the pain-producing, sickness-
making aspect of Nature they will come to equilibrium, once again selecting
one side of a pole and making Nature the Parent Who Provides instead of
attaining to interdependence.

On the whole this would appear to be a very important document in the
history of Wicca as a modern resurgent tradition.  The terminology and
attitudes expressed here indicate the middle-state which these Wiccans
must have been in between trying to reject their Christian pasts and
moving toward a more holistic, life-affirming style of living while
struggling not to become fundamentalist.

Unfortunately the trend toward fundamentalism is difficult to break,
and even Wiccans are prone to it.

Lorax
tyagi@houseofkaos.abyss.com

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