After posting on some pagan forums for some time, I noticed a tendency for some Wiccans to try and follow the rede to the letter, giving little thought to what the rede actually means or what following it so closely would entail. I decided to pursue this further as I sometimes like to do with Wiccan concepts.
As I found from previous research, the rede originated (unsurprisingly given Wicca's close ties with Thelema and Golden Dawn) from Aleister Crowley's phrase "Do as thou wilt shall be the whole of the law. Love is the law, love under will". It has been shaped into the rhyming couplet that most Wiccans now follow: "Eight words the Wiccan Rede fulfill, and it harm none, do as thou will".
My approach to the rede has always been that it is not a hard and fast rule but a guideline. Think of it as one of those bumpers you have down the side of bowling alleys. The ball may veer off course a little but the bumper helps it back on track. This is how I believe the rede works: as a bumper to keep us from veering too far off the path.
I have never believed that following the rede means that you cannot ever do anything harmful. I fully believe that it is there to give you cause for thought over what you are about to do and decide for yourself whether you are willing to accept the consequences that it brings. It is there as a guide for you to weigh up the pros and cons of each course of action. If you really feel strongly about inflicting harm on someone or something for whatever reason, are you willing to accept the responsibility for your actions?
I'm often fond of quoting Doreen Valiente in the context of this subject: "A witch who can't curse, can't cure". To me, this implies that the willingness to harm when necessary must be there in order to balance out the good than you can do. I believe that to deny darker urges in ourselves and to suppress them is to suppress the balance we need and to suppress what comes naturally to us. Just as leaning too far towards the darker aspects are bad for us in the long run, so equally I believe leaning too far into only the "happy, shiny" side can be as bad. Hence, we have a guide to keep us balanced and content.
I have also noticed that, when quoting the rede in the context of a problem, people have a tendency to apply the rede to others and forget to apply it to themselves. Of course, application of the rede to the self, if taken as a law, can be taken to the extreme, i.e. not drinking, not smoking, not doing any dangerous sports etc. Likewise, not taking yourself into consideration in a given situation would equally well go against the rede. The spark of the divine is also in ourselves and we should be protecting ourselves.
The thing that really tips me towards using the rede as a guide and not a law is the fact that for it to be a law, everyone would have to apply the same set of ideals and beliefs to themselves. This would be in much the same way that the Ten Commandments are a specific set of DO NOT's. Of course, we know that the rede is not a specific instruction and leaves room for individuality and for common sense.
I am certainly working further on this and delving further into this for my own curiousity, but in conclusion, I believe the rede to be a guideline and not a hard and fast rule. It's there to help us decide whether the benefits of an action we take outweigh the negatives. It is not only there to help us in our magical lives but also our every day lives. I believe it can be taken to the extreme but if used as I think it was intended, can lead to harmonious and balanced living.
When I wrote this last one, I was actually unaware of Gardner's own admission that the rede was based on the story of King Pausol and not on Crowley's Thelemic law. Live and learn eh? ;)
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Showing posts with label Wiccan Ethics. Show all posts
Showing posts with label Wiccan Ethics. Show all posts
Sunday, December 21, 2008
The Old Laws
The Gods, the Law and the Circle
The Law was made and Ardane of old. The law was made for the Wica, to advise and help in their troubles.
The Wica should give due worship to the Gods & obey their will which they Ardane, for it was made for the good of the Wica. As the Wicas worship is good for the Gods.
For the Gods love the Wica, as a man loveth a woman by mastering her. So the Wica should love the Gods, by being mastered by them. And it is necessary that the Circle, which is the Temple of the Gods, should be truely cast and purified, that it may be a fit place for the Gods to enter.
And the Wica should be properly prepared and purified, to enter into the presence of the Gods. With love and worship in their hearts they shall raise powrer from their bodies to give power to the Gods, as has been tought us of old.
For in this way only may man have communion with the Gods, for the Gods cannot help man without the help of men.
The High Priestess
And the High Priestess shall rule her Coven as representative of the Goddess, and the High Priest shall support her as the representative of the God. And the High Priestess shall choose whom she will, if he have sufficient rank, to be her High Priest.
For. the God himself, kissed her feet in the 5 fold salute, laying his power at the feet of the Goddess. because of her youth & beauty, her sweetness & kindness, her wisdom & Justice, her humility & generosity, So he resigned his lordship to her, But the Priestess should ever mind that all power comes from him. It is only lent when it is used wisely and justly. And the greatest virtue of a High Priestess is that she recognises that youth is necessary to the representative of the Goddess, so that she will retire gracefully in favour of a younger woman, Should the Coven so decide in Council. For the true High Priestess realsies that gracefully surendering pride of place is one of the greatest of virtues, and that thereby she will return to that pride of place in another life, with greater power beauty.
The Need for Secrecy
ln the days when Witchdom extended far, we were free and worshipd in Alther Greatest Tempels. But, in these unhapy times we must hold our sacred mysteries in secret.
So it be Ardane, that none but the Wica may see our mysteries. for our enimies are many, And torture looseth the tongues of many. lt be ardane that each Coven shall not know where the next Coven bide, or who its members are. save the Priest and Priestess. That there shall be no communication between them. save by the Messenger of the Gods. or the Summoner. Only if it be safe, may the Covens meet, in some safe place. For the great festavals. And while there, none shall say whence thay come, or give their true names.
To the end that if any are tortured, in their agoney, they can not tell if they know not.
So it be Ardane that no one may tell any not of the Craft who be of the Wica. nor give any names, or where they Byde, or in any way tell anything which can betray any to our foes. Nor may they tell where the Covenstead be. or where is the Covendom. or where be the meetings. or that there have been meetings. And if any break these laws, even under torture, The Curse of the Goddess shall be upon them, so they never be reborn on earth, And may the remain where they belong, in the Hell of the Christians.
Administration of the Coven
Let each High Priestess govern her Coven with Justice and love. with the help of the advice of the elders. Always heading the advice of the Messenger of the Gods. lf he cometh.
She will heed all complaints of brothers, And strive to settle all differances among them. But it must be recognized that there be people who will ever strive to force others to do as they will.
They are not necesseraly evil. & they often do have good ideas. andt such ideas should be talked over in council. And if they will not agree with their brothers, or if they say, I will not work under this High Priestess, lt hath always been the old law, to be convenient for the bretherin, and to void disputes, Any of the Third may claim to found a new Coven because they live over a league from the Covenstead, or that they are about to do so. Anyone living within the Covendom wishing to form a new Coven, to avoid strife, shall tell the Elders of his intention And on the instant void his dwelling and remove to the new Covendom. Members of the old Coven may join the New one when it be formed, but if they do, must utterly void the old Coven. The Elders of the New and the Old Covens should meet in peace and brotherly love, to decide the new bounderies.
Those of the Craft who dwell outside both Covendoms may join either indifferent, but not both. Though all may, if the Elders agree, meet for the Great Festavals, if it be truely in peace and brotherly love. But splitting the Coven oft means strife. So for this reason these laws were made of old. And may the curse of the GODDESS be on any who disreguard them. So be it Ardane.
"The Warning"
lf you would keep a book, let it be in your own hand of write, let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another, for if it be found in their hard of write, they well may be taken and Engined.
Each should guard his own writings & destroy it whenever danger threatens. Learn as much as you may by heart, & when danger is past, rewirit your book, an it be safe. For this reason, if any die, destroy their book if they have not been able to. For an it be found, tis clear proof against them, And, our oppressors well know, "Ye may not be a witch alone" So all their kin & friends be in danger of torture. So ever destroy anything not necessary. If your book be found on you. tis clear proof against you alone. You may be engined. Keep all thouqhts of the Craft from your mind. Say you had bad dreams, a devil caused you to write it without your knowledge. Think to yourself. I know, nothing. I remember nothing. I have forgotten everything. Drive this into your mind.
If the torture be to great to bear. Say, I will confess. I cannot bear this torture, What do you want me to say? I will say it. if they try to make you speak of the brotherhood, Do NOT. But if they try to make you speak of imposabilaties such as flying through the air, Consorting with the Christian Devil, or sacrificing children, or eating mens flesh. To obtain relief from torture. say. I had an evil dream, I was not myself. I was crased.
Not all Magestrates are bad, if there be an excuse they may show mercy. If you have confessed aught, deny it afterwards, say you babbled under torture. You knew not what you said. If you are condemed, fear not. The Brotherhood is powerfull. They may help you to escape, if you stand steadfast.
If you betray aught. There is no hope for you, ln this life, or in that which is to come.
Be sure. if steadfast you go to the pyre, Dwale will reach you, you will feel naught. You go but to Death and what lies beyond. The ecstacy of the Goddess.
Tis probable that before you are engined, Dwale will reach you. Always remember that Christians fear much that any die under torture. At the first sign of swoon, they cause it to be stopped, and blame the tormenters, for that reason, the tormenters themselves are apt to feign to torment, but do not, so it is best not to die at first.
lf Dwale reaches you, tis a sign that you have a friend somwhere. you may be helped to escape, so dispair not. If the worst comes, and you go to the pyre. wait till the flames and smoke spring up, bend your head over, & breath in with long brewths, you choke & die swiftly. & wake in the arms of the Goddess.
To void discovery, Let the working tools be as ordinary things that any may have in their houses. Let the Pentacles be of wax, so they may be broken at once. Heve no sword unless your rank allows you one. Have no names or signs on anything.
Write the names and signes on them in ink before consecrating them and wash it off immediatly after. Do not Bigrave them. lest they cause discovery. Let the colour of the hilts tell which is which. Ever remember, ye are the Hidden Children of the Gods. So never do anything to disgrace them.
Never boast, Never threaten, Never say you would wish Ill to anyone. lf you or any, not in the Circle, speak of the craft, say, "Speak not to me of such, it frightens me. tis evil luck to speak of it" For this reason. The Christians have spies everywhere. These speak as if they were well affected, as if they would come to Meetings, saying "My mother used to go, to worship, the Old Ones. I would that I could go myself." To these ever deny all knowledge.
But, to others ever say, tis foolish, men talk of witches flying through the air, to do so, they must be light as thistledown. and. Men say that witches all be bleared eyed old crones, so what pleasure can there be in witch meetings? such as folk talk on? Say, Many wise men now say there be no such creatures. Ever make it a jest, and in some future time, perhaps the persecution will die. and we may worship safely again. let us all pray for that happy day.
May the blessings of the Goddess and the God be on all who keep their Ardane.
Money and Properties of the Craft
lf the Craft hath any Appenage, let all brothers guard it, and help to keep it clear and good for the Craft, & let all justly guard all monies of the Craft. But if some brothers truely wrought it, Tis right that they have their pay, an it be just. And this be not taking money for the use of the Art. but for good and honest work. And even the Christians say "A labourer is worthey of his hire." But if any brothers work willingly for the good of the craft without pay, tis but to their greater honour. So it be Ardane.
Resolving Quarrels and Hiving New Covens
lf there be any disputes or quarrels among the bretheren, The High Priestess shall straight Convene the Elders & enquire into the matter, and they shall hear both sides. first alone. then together. And they shall decide justly, not favouring the one side or the other.
Ever recognising that there be people who can never agree to work under others. but at the same time there be some people who cannot rule justly. To those who ever must be chief, there is one answer, Void the Coven & seek another, or, make a Coven of your own, taking with you those who will to go, To those who cannot rule justly. The answer be. those who cannot bear your rule will leave you, For none may come to meetings with those with whom they are at variance. So an either cannot agree. get hence. For the Craft must ever survive. So it be Ardane.
The Law of "Harm None"
In the olden days when we had power, we could use our Arts against any who illtreated any of the Brotherhood. But in these Evil Times, we may not do so, For our enimies have devised a burning pit of everlasting fire, into which they say their God casteth all the people who worship him, except it be the very few who are released by their priestes spells and Masses. and this be chiefly by giving money and rich gifts to recieve his favour, for their Alther Greatest God is ever in need of Money.
But as our Gods need our aid to make fertility for men and crops. So the God of the Christians is ever in need of mans help to search out and destroy us. Theyir priests tell them that any who get our help or our cures are dammned to this Hell forever, so men be mad for the terror of it,. But they make men believe that they may scape this hell if they give victims to the tormenters. So for this reason. All be forever spying, thinking an I can but catch one of the Wica I will scape this fiery pit.
But we have our hidels, and men searching long and not finding say, "there be none, or lf they be, they be in a far country." But, when one of our oppressors die. or, even be sick, ever is the cry "This be Witches Malice." and the hunt is up again. and though they slay ten of their people, to one of ours, still. they care not, they have many thousands, while we are few indeed.
So it is Ardane, that none shall use the Art in any way to do ill to any. how evermuch they have injured us. And for long we have obeyed this law. "Harm none" and nowtimes, many believe we exist not. So it be Ardane that this law shall still continue to help us in our plight. "No one, however great an injury or injustace they recieve, may use the Art in any to do ill or harm any."
But, they may, after great consulations with all, use the Art to prevent or restrain Christians from harming us and others. but only to let or constrain them and never to punish. To this end. Men say, "Such an one is a mighty searcher our and persecutor of Old Women whom he deemeth to be Witches. and none hath done him Skith. so this be proof they cannot, or more truely, that there be none." For all know full well, that so many folk have died because somone had a grudge against them, or were persecuted because they had money or goods to sieze. or because they had none to bribe the searchers. And many have died because they were scolding old women. So much so, that men now say that only Old Women are witches. And this be to our advantage, and turns suspicion away from us. ln England tis now many it year since a witch hath died the death. but any misuse of the power might raise the Persecution again. So never break this law, however much you are tempted. and never consent to its being broken, lf you know it is being broken in the least, you must work strongly against it, And any High Priestess or High Priest who consentes to it must be immediatly deposed. For tis the Blood of the Bretherin they endanger. Do good, an it be safe, and only if it be safe. for any talk may endanger us. And strictly keep to the Old Law, never accept money for the use of the Art, for money ever smeares the taker, Tis Carcerors and Conjurers and Priests of Christ who ever accept money for the use of their Arts. and they sell Dwale and evil love spells and pardons to let men scape from their sins. Be not as these. "Be not as these" lf you accept not money, you will be free of temptation to use the Art for evil causes. All may use the Art for your own advantage, or for the advantage of the Craft, only if you be sure you harm none. But ever let the Coven debate the matter at length, only if all are satisfied that none may be harmed may the Art be used. lf it is not possible to achieve your ends one way without harming any, pervhance the aim may be achieved by acting in a different way, so as to harm none. May the Curse of the Goddes, be on any who breach this law. So It be ardane.
Tis adjudged lawful an anyone need a house or land, an none will sell. to incline the owners mind to be willing to sell, provided it harmeth him not in any way, & that the full worth is paid, without haggling. Never bargain or cheepen anything which you buy by the Art.
So it be Ardane.
All Conflicts to be Remain within the Craft
lt is the Old Law and the most important of all Laws, That no one may do or say anything which will endanger any of the Craft, or bring them in contact with the law of the land. or the Law of the Church or any of our persecutors. ln any disputes between the bretheren, no one may invoke any laws but those of the Craft. or any Tribunal but that of the Priestess and the Priest and the Elders. And mat the Curse of the Goddess be on any who so do.
So it be Ardane.
What to Say to Outsiders
lt is not forbiden to say as Christians do. "There be Witchcraft in the Land" Because out oppressors of old made it Heresy not to believe in Witchcraft, & so a crime to deny it. which thereby put you under suspicion. But ever say I know not of it here, perchance they may be, but afar off. I know not where. but ever speak so you cause others to doubt they be as they are Always speak of them as Old Crones, consorting with the Devil and riding through the air. But ever say, but how may men ride through the air an they be not as light as Thistle Down? But the Curse of the Goddess be on any who cast any suspicion on any of the Brotherhood. or speaks of any real meeting place. or where any byde. So it be Ardane.
The Herb Books
Let the Craft keep books with the names of all Herbs which are good for man. and all cures, that all may learn. But keep another book with all the Banes & Apies. & let only the Elders and trustworthy people have this knowledge. So it be Ardane.
And may the Blessings of the Gods be on all who keep these. Laws and the Curses of both God and Goddess be on all who break them. So it be Ardane.
The Law was made and Ardane of old. The law was made for the Wica, to advise and help in their troubles.
The Wica should give due worship to the Gods & obey their will which they Ardane, for it was made for the good of the Wica. As the Wicas worship is good for the Gods.
For the Gods love the Wica, as a man loveth a woman by mastering her. So the Wica should love the Gods, by being mastered by them. And it is necessary that the Circle, which is the Temple of the Gods, should be truely cast and purified, that it may be a fit place for the Gods to enter.
And the Wica should be properly prepared and purified, to enter into the presence of the Gods. With love and worship in their hearts they shall raise powrer from their bodies to give power to the Gods, as has been tought us of old.
For in this way only may man have communion with the Gods, for the Gods cannot help man without the help of men.
The High Priestess
And the High Priestess shall rule her Coven as representative of the Goddess, and the High Priest shall support her as the representative of the God. And the High Priestess shall choose whom she will, if he have sufficient rank, to be her High Priest.
For. the God himself, kissed her feet in the 5 fold salute, laying his power at the feet of the Goddess. because of her youth & beauty, her sweetness & kindness, her wisdom & Justice, her humility & generosity, So he resigned his lordship to her, But the Priestess should ever mind that all power comes from him. It is only lent when it is used wisely and justly. And the greatest virtue of a High Priestess is that she recognises that youth is necessary to the representative of the Goddess, so that she will retire gracefully in favour of a younger woman, Should the Coven so decide in Council. For the true High Priestess realsies that gracefully surendering pride of place is one of the greatest of virtues, and that thereby she will return to that pride of place in another life, with greater power beauty.
The Need for Secrecy
ln the days when Witchdom extended far, we were free and worshipd in Alther Greatest Tempels. But, in these unhapy times we must hold our sacred mysteries in secret.
So it be Ardane, that none but the Wica may see our mysteries. for our enimies are many, And torture looseth the tongues of many. lt be ardane that each Coven shall not know where the next Coven bide, or who its members are. save the Priest and Priestess. That there shall be no communication between them. save by the Messenger of the Gods. or the Summoner. Only if it be safe, may the Covens meet, in some safe place. For the great festavals. And while there, none shall say whence thay come, or give their true names.
To the end that if any are tortured, in their agoney, they can not tell if they know not.
So it be Ardane that no one may tell any not of the Craft who be of the Wica. nor give any names, or where they Byde, or in any way tell anything which can betray any to our foes. Nor may they tell where the Covenstead be. or where is the Covendom. or where be the meetings. or that there have been meetings. And if any break these laws, even under torture, The Curse of the Goddess shall be upon them, so they never be reborn on earth, And may the remain where they belong, in the Hell of the Christians.
Administration of the Coven
Let each High Priestess govern her Coven with Justice and love. with the help of the advice of the elders. Always heading the advice of the Messenger of the Gods. lf he cometh.
She will heed all complaints of brothers, And strive to settle all differances among them. But it must be recognized that there be people who will ever strive to force others to do as they will.
They are not necesseraly evil. & they often do have good ideas. andt such ideas should be talked over in council. And if they will not agree with their brothers, or if they say, I will not work under this High Priestess, lt hath always been the old law, to be convenient for the bretherin, and to void disputes, Any of the Third may claim to found a new Coven because they live over a league from the Covenstead, or that they are about to do so. Anyone living within the Covendom wishing to form a new Coven, to avoid strife, shall tell the Elders of his intention And on the instant void his dwelling and remove to the new Covendom. Members of the old Coven may join the New one when it be formed, but if they do, must utterly void the old Coven. The Elders of the New and the Old Covens should meet in peace and brotherly love, to decide the new bounderies.
Those of the Craft who dwell outside both Covendoms may join either indifferent, but not both. Though all may, if the Elders agree, meet for the Great Festavals, if it be truely in peace and brotherly love. But splitting the Coven oft means strife. So for this reason these laws were made of old. And may the curse of the GODDESS be on any who disreguard them. So be it Ardane.
"The Warning"
lf you would keep a book, let it be in your own hand of write, let brothers and sisters copy what they will, but never let the book out of your hands, and never keep the writings of another, for if it be found in their hard of write, they well may be taken and Engined.
Each should guard his own writings & destroy it whenever danger threatens. Learn as much as you may by heart, & when danger is past, rewirit your book, an it be safe. For this reason, if any die, destroy their book if they have not been able to. For an it be found, tis clear proof against them, And, our oppressors well know, "Ye may not be a witch alone" So all their kin & friends be in danger of torture. So ever destroy anything not necessary. If your book be found on you. tis clear proof against you alone. You may be engined. Keep all thouqhts of the Craft from your mind. Say you had bad dreams, a devil caused you to write it without your knowledge. Think to yourself. I know, nothing. I remember nothing. I have forgotten everything. Drive this into your mind.
If the torture be to great to bear. Say, I will confess. I cannot bear this torture, What do you want me to say? I will say it. if they try to make you speak of the brotherhood, Do NOT. But if they try to make you speak of imposabilaties such as flying through the air, Consorting with the Christian Devil, or sacrificing children, or eating mens flesh. To obtain relief from torture. say. I had an evil dream, I was not myself. I was crased.
Not all Magestrates are bad, if there be an excuse they may show mercy. If you have confessed aught, deny it afterwards, say you babbled under torture. You knew not what you said. If you are condemed, fear not. The Brotherhood is powerfull. They may help you to escape, if you stand steadfast.
If you betray aught. There is no hope for you, ln this life, or in that which is to come.
Be sure. if steadfast you go to the pyre, Dwale will reach you, you will feel naught. You go but to Death and what lies beyond. The ecstacy of the Goddess.
Tis probable that before you are engined, Dwale will reach you. Always remember that Christians fear much that any die under torture. At the first sign of swoon, they cause it to be stopped, and blame the tormenters, for that reason, the tormenters themselves are apt to feign to torment, but do not, so it is best not to die at first.
lf Dwale reaches you, tis a sign that you have a friend somwhere. you may be helped to escape, so dispair not. If the worst comes, and you go to the pyre. wait till the flames and smoke spring up, bend your head over, & breath in with long brewths, you choke & die swiftly. & wake in the arms of the Goddess.
To void discovery, Let the working tools be as ordinary things that any may have in their houses. Let the Pentacles be of wax, so they may be broken at once. Heve no sword unless your rank allows you one. Have no names or signs on anything.
Write the names and signes on them in ink before consecrating them and wash it off immediatly after. Do not Bigrave them. lest they cause discovery. Let the colour of the hilts tell which is which. Ever remember, ye are the Hidden Children of the Gods. So never do anything to disgrace them.
Never boast, Never threaten, Never say you would wish Ill to anyone. lf you or any, not in the Circle, speak of the craft, say, "Speak not to me of such, it frightens me. tis evil luck to speak of it" For this reason. The Christians have spies everywhere. These speak as if they were well affected, as if they would come to Meetings, saying "My mother used to go, to worship, the Old Ones. I would that I could go myself." To these ever deny all knowledge.
But, to others ever say, tis foolish, men talk of witches flying through the air, to do so, they must be light as thistledown. and. Men say that witches all be bleared eyed old crones, so what pleasure can there be in witch meetings? such as folk talk on? Say, Many wise men now say there be no such creatures. Ever make it a jest, and in some future time, perhaps the persecution will die. and we may worship safely again. let us all pray for that happy day.
May the blessings of the Goddess and the God be on all who keep their Ardane.
Money and Properties of the Craft
lf the Craft hath any Appenage, let all brothers guard it, and help to keep it clear and good for the Craft, & let all justly guard all monies of the Craft. But if some brothers truely wrought it, Tis right that they have their pay, an it be just. And this be not taking money for the use of the Art. but for good and honest work. And even the Christians say "A labourer is worthey of his hire." But if any brothers work willingly for the good of the craft without pay, tis but to their greater honour. So it be Ardane.
Resolving Quarrels and Hiving New Covens
lf there be any disputes or quarrels among the bretheren, The High Priestess shall straight Convene the Elders & enquire into the matter, and they shall hear both sides. first alone. then together. And they shall decide justly, not favouring the one side or the other.
Ever recognising that there be people who can never agree to work under others. but at the same time there be some people who cannot rule justly. To those who ever must be chief, there is one answer, Void the Coven & seek another, or, make a Coven of your own, taking with you those who will to go, To those who cannot rule justly. The answer be. those who cannot bear your rule will leave you, For none may come to meetings with those with whom they are at variance. So an either cannot agree. get hence. For the Craft must ever survive. So it be Ardane.
The Law of "Harm None"
In the olden days when we had power, we could use our Arts against any who illtreated any of the Brotherhood. But in these Evil Times, we may not do so, For our enimies have devised a burning pit of everlasting fire, into which they say their God casteth all the people who worship him, except it be the very few who are released by their priestes spells and Masses. and this be chiefly by giving money and rich gifts to recieve his favour, for their Alther Greatest God is ever in need of Money.
But as our Gods need our aid to make fertility for men and crops. So the God of the Christians is ever in need of mans help to search out and destroy us. Theyir priests tell them that any who get our help or our cures are dammned to this Hell forever, so men be mad for the terror of it,. But they make men believe that they may scape this hell if they give victims to the tormenters. So for this reason. All be forever spying, thinking an I can but catch one of the Wica I will scape this fiery pit.
But we have our hidels, and men searching long and not finding say, "there be none, or lf they be, they be in a far country." But, when one of our oppressors die. or, even be sick, ever is the cry "This be Witches Malice." and the hunt is up again. and though they slay ten of their people, to one of ours, still. they care not, they have many thousands, while we are few indeed.
So it is Ardane, that none shall use the Art in any way to do ill to any. how evermuch they have injured us. And for long we have obeyed this law. "Harm none" and nowtimes, many believe we exist not. So it be Ardane that this law shall still continue to help us in our plight. "No one, however great an injury or injustace they recieve, may use the Art in any to do ill or harm any."
But, they may, after great consulations with all, use the Art to prevent or restrain Christians from harming us and others. but only to let or constrain them and never to punish. To this end. Men say, "Such an one is a mighty searcher our and persecutor of Old Women whom he deemeth to be Witches. and none hath done him Skith. so this be proof they cannot, or more truely, that there be none." For all know full well, that so many folk have died because somone had a grudge against them, or were persecuted because they had money or goods to sieze. or because they had none to bribe the searchers. And many have died because they were scolding old women. So much so, that men now say that only Old Women are witches. And this be to our advantage, and turns suspicion away from us. ln England tis now many it year since a witch hath died the death. but any misuse of the power might raise the Persecution again. So never break this law, however much you are tempted. and never consent to its being broken, lf you know it is being broken in the least, you must work strongly against it, And any High Priestess or High Priest who consentes to it must be immediatly deposed. For tis the Blood of the Bretherin they endanger. Do good, an it be safe, and only if it be safe. for any talk may endanger us. And strictly keep to the Old Law, never accept money for the use of the Art, for money ever smeares the taker, Tis Carcerors and Conjurers and Priests of Christ who ever accept money for the use of their Arts. and they sell Dwale and evil love spells and pardons to let men scape from their sins. Be not as these. "Be not as these" lf you accept not money, you will be free of temptation to use the Art for evil causes. All may use the Art for your own advantage, or for the advantage of the Craft, only if you be sure you harm none. But ever let the Coven debate the matter at length, only if all are satisfied that none may be harmed may the Art be used. lf it is not possible to achieve your ends one way without harming any, pervhance the aim may be achieved by acting in a different way, so as to harm none. May the Curse of the Goddes, be on any who breach this law. So It be ardane.
Tis adjudged lawful an anyone need a house or land, an none will sell. to incline the owners mind to be willing to sell, provided it harmeth him not in any way, & that the full worth is paid, without haggling. Never bargain or cheepen anything which you buy by the Art.
So it be Ardane.
All Conflicts to be Remain within the Craft
lt is the Old Law and the most important of all Laws, That no one may do or say anything which will endanger any of the Craft, or bring them in contact with the law of the land. or the Law of the Church or any of our persecutors. ln any disputes between the bretheren, no one may invoke any laws but those of the Craft. or any Tribunal but that of the Priestess and the Priest and the Elders. And mat the Curse of the Goddess be on any who so do.
So it be Ardane.
What to Say to Outsiders
lt is not forbiden to say as Christians do. "There be Witchcraft in the Land" Because out oppressors of old made it Heresy not to believe in Witchcraft, & so a crime to deny it. which thereby put you under suspicion. But ever say I know not of it here, perchance they may be, but afar off. I know not where. but ever speak so you cause others to doubt they be as they are Always speak of them as Old Crones, consorting with the Devil and riding through the air. But ever say, but how may men ride through the air an they be not as light as Thistle Down? But the Curse of the Goddess be on any who cast any suspicion on any of the Brotherhood. or speaks of any real meeting place. or where any byde. So it be Ardane.
The Herb Books
Let the Craft keep books with the names of all Herbs which are good for man. and all cures, that all may learn. But keep another book with all the Banes & Apies. & let only the Elders and trustworthy people have this knowledge. So it be Ardane.
And may the Blessings of the Gods be on all who keep these. Laws and the Curses of both God and Goddess be on all who break them. So it be Ardane.
Exegesis on the Wiccan Rede
by Judy Harrow
originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985)
second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane, 1987)
All religions began with somebody’s sudden flashing insight, enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may repeat those precise and poetic words about the vision until they congeal into set phrases, fused language, repeated by rote and without understanding. Cliches begin as great wisdom - that’s why they spread so fast - and end as ritual phrases, heard but not understood. Living spirituality so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy.
We come to the Craft with a first generation’s joy of discovery, and a first generation’s memory of bored hours of routine worship in our childhood. Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living, real experience for our grandchildren and for the students of our students.
I think the best of these safeguards is already built into the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mysticism. We give all our students the techniques, and the protective/supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft.
But notice how often, in the old myths, every treasure has its pitfalls? I think I’m beginning to see one of ours. Between the normal process of original visions clotting into cliche, and our perpetual flow of new inspiration, we are in danger of losing the special wisdom of those who founded the modern Craft. I do not think we should assiduously preserve every precious word. My love for my own Gardnerian tradition does not blind me to our sexist and heterosexist roots. And yet, I want us to remain identifiably Witches and not meld into some homogeneous "New Age" sludge. For this, I think we need some sort of anchoring in tradition to give us a sense of identity. Some of the old sayings really do crystallize great wisdom as well, life-affirming Pagan wisdom that our culture needs to hear.
So I think it’s time for a little creative borrowing from our neighbors. Christians do something they call "exegesis;" Jews have a somewhat similar process called "midrash." What it is something between interpretation and meditation, a very concentrated examination of a particular text. The assumption often is that every single word has meaning (cabalists even look at the individual letters). Out of this inspired combination of scholarship and daydream comes the vitality of those paths whose canon is closed. The contemporary example, of course, is Christian Liberation Theology, based on a re-visioning of Jesus that would utterly shock John Calvin.
Although our canon is not closed - and the day it is the day I quit - I’m suggesting that we can use a similar process to renew the life of the older parts of our own still-young heritage.
So, I’d like to try doing some exegesis on an essential statement of the Craft way of life. Every religion has some sort of ethic, some guideline for what it means to live in accordance with this particular mythos, this worldview. Ours, called the Wiccan Rede, is one of the most elegant statements I’ve heard of the principle of situational ethics. Rather than placing the power and duty to decide about behavior with teachers or rulebooks, the Rede places it exactly where it belongs, with the actor.
Eight words the Wiccan Rede fulfill:
AN IT HARM NONE, DO WHAT YOU WILL.
I’d like to start with the second phrase first, and to take it almost word by word.
Do what YOU will. This is the challenge to self-direction, to figure out what we want, and not what somebody else wants for us or from us. All of us are subject to tremendous role expectations and pressures,coming from our families, our employers, our friends, society in general. It’s easy to just be molded, deceptively easy to become a compulsive rebel and reflexively do the opposite of whatever "they" seem to want. Living by the Rede means accepting the responsibility to assessthe results of our actions and to choose when we will obey, confront or evade the rules.
Do what you WILL. This is the challenge to introspection, to know what we really want beyond the whim of the moment. The classic example is that of the student who chooses to study for an exam rather than go to a party, because what she really wants is to be a doctor. Again, balance is needed. Always going to the library rather than the movies is the road to burnout, not the road to a Nobel. What’s more, there are others values in life, such as sensuality, intimacy, spirituality, that get ignored in a compulsively long-term orientation. So, our responsibility is not to mechanically follow some rule like "always choose to defer gratification in your own long-term self interest," but to really listen within, and to really choose, each time.
DO what you will. This is the challenge to action. Don’t wait for Prince Charming or the revolution. Don’t blame your mother or the system. Make a realistic plan that includes all your assets. Be sure to include magic, both the deeper insights and wisdoms of divination and the focusing of will and energy that comes from active workings. Then take the first steps right now. But, beware of thoughtless action, which is equally dangerous. For example, daydreaming is needed, to envision a goal, to project the results of actions, to check progress against goals, sometimes to revise goals. Thinking and planning are necessary parts of personal progress. Action and thought are complementary; neither can replace the other.
When you really look at it, word by word, it sounds like a subtle and profound guide for life, does it not? Is it complete? Shall "do what you will" in fact be "the whole of the law" for us? I think not. The second phrase of the Rede discusses the individual out of context. Taken by itself, "DO WHAT YOU WILL" would produce a nastily competitive society, a "war of each against all" more bitter than what we now endure. That is, it would if it were possible. Happily, it’s just plain not.
Pagan myth and modern biology alike teach us that our Earth is one interconnected living sphere, a whole system in which the actions of each affect all (and this is emphatically not limited to humankind) through intrinsic, organic feedback paths. As our technology amplifies the effects of our individual actions, it becomes increasingly critical to understand that these actions have consequences beyond the individual; consequences that, by the very nature of things, come back to the individual as well. Cooperation, once "merely" an ethical ideal, has become a survival imperative. Life is relational, contextual. Exclusive focus on the individual Will is a lie and a deathtrap.
The qualifying "AN IT HARM NONE," draws a Circle around the individual Will and places each of us firmly within the dual contexts of the human community and the complex life-form that is Mother Gaia. The first phrase of the Rede directs us to be aware of results of our actions projected not only in time, as long-term personal outcomes, but in space - to consider how actions may effect our families, co-workers, community, and the life of the Earth as a whole, and to take those projections into account in our decisions.
But, like the rest of the Rede, "an it harm none" cannot be followed unthinkingly. It is simply impossible for creatures who eat to harm none. Any refusal to decide or act for fear of harming someone is also a decision and an action, and will create results of some kind. When you consider that "none" also includes ourselves, it becomes clear that what we have here is a goal and an ideal, not a rule.
The Craft, assuming ethical adulthood, offers us no rote rules. We will always be working on incomplete knowledge. We will sometimes just plain make mistakes. Life itself, and life-affirming religion, still demands that we learn, decide, act, and accept the results.
Copied from Mark Sumpter
originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985)
second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane, 1987)
All religions began with somebody’s sudden flashing insight, enlightenment, a shining vision. Some mystic found the way and the words to share the vision, and, sharing it, attracted followers. The followers may repeat those precise and poetic words about the vision until they congeal into set phrases, fused language, repeated by rote and without understanding. Cliches begin as great wisdom - that’s why they spread so fast - and end as ritual phrases, heard but not understood. Living spirituality so easily hardens to boring religious routine, maintained through guilt and fear, or habit and social opportunism - any reason but joy.
We come to the Craft with a first generation’s joy of discovery, and a first generation’s memory of bored hours of routine worship in our childhood. Because we have known the difference, it is our particular challenge to find or make ways to keep the Craft a living, real experience for our grandchildren and for the students of our students.
I think the best of these safeguards is already built into the Craft as we know it, put there by our own good teachers. On our Path, the mystic experience itself is shared, not just the fruits of mysticism. We give all our students the techniques, and the protective/supportive environment that enable almost every one of them to Draw the Moon and/or Invoke the God. This is an incredibly radical change from older religions, even older Pagan religions, in which the only permissible source of inspiration has been to endlessly reinterpret and reapply the vision of the Founder (the Bible, the Book of the Law, the Koran, ... ). The practice of Drawing the Moon is the brilliant crown of the Craft.
But notice how often, in the old myths, every treasure has its pitfalls? I think I’m beginning to see one of ours. Between the normal process of original visions clotting into cliche, and our perpetual flow of new inspiration, we are in danger of losing the special wisdom of those who founded the modern Craft. I do not think we should assiduously preserve every precious word. My love for my own Gardnerian tradition does not blind me to our sexist and heterosexist roots. And yet, I want us to remain identifiably Witches and not meld into some homogeneous "New Age" sludge. For this, I think we need some sort of anchoring in tradition to give us a sense of identity. Some of the old sayings really do crystallize great wisdom as well, life-affirming Pagan wisdom that our culture needs to hear.
So I think it’s time for a little creative borrowing from our neighbors. Christians do something they call "exegesis;" Jews have a somewhat similar process called "midrash." What it is something between interpretation and meditation, a very concentrated examination of a particular text. The assumption often is that every single word has meaning (cabalists even look at the individual letters). Out of this inspired combination of scholarship and daydream comes the vitality of those paths whose canon is closed. The contemporary example, of course, is Christian Liberation Theology, based on a re-visioning of Jesus that would utterly shock John Calvin.
Although our canon is not closed - and the day it is the day I quit - I’m suggesting that we can use a similar process to renew the life of the older parts of our own still-young heritage.
So, I’d like to try doing some exegesis on an essential statement of the Craft way of life. Every religion has some sort of ethic, some guideline for what it means to live in accordance with this particular mythos, this worldview. Ours, called the Wiccan Rede, is one of the most elegant statements I’ve heard of the principle of situational ethics. Rather than placing the power and duty to decide about behavior with teachers or rulebooks, the Rede places it exactly where it belongs, with the actor.
Eight words the Wiccan Rede fulfill:
AN IT HARM NONE, DO WHAT YOU WILL.
I’d like to start with the second phrase first, and to take it almost word by word.
Do what YOU will. This is the challenge to self-direction, to figure out what we want, and not what somebody else wants for us or from us. All of us are subject to tremendous role expectations and pressures,coming from our families, our employers, our friends, society in general. It’s easy to just be molded, deceptively easy to become a compulsive rebel and reflexively do the opposite of whatever "they" seem to want. Living by the Rede means accepting the responsibility to assessthe results of our actions and to choose when we will obey, confront or evade the rules.
Do what you WILL. This is the challenge to introspection, to know what we really want beyond the whim of the moment. The classic example is that of the student who chooses to study for an exam rather than go to a party, because what she really wants is to be a doctor. Again, balance is needed. Always going to the library rather than the movies is the road to burnout, not the road to a Nobel. What’s more, there are others values in life, such as sensuality, intimacy, spirituality, that get ignored in a compulsively long-term orientation. So, our responsibility is not to mechanically follow some rule like "always choose to defer gratification in your own long-term self interest," but to really listen within, and to really choose, each time.
DO what you will. This is the challenge to action. Don’t wait for Prince Charming or the revolution. Don’t blame your mother or the system. Make a realistic plan that includes all your assets. Be sure to include magic, both the deeper insights and wisdoms of divination and the focusing of will and energy that comes from active workings. Then take the first steps right now. But, beware of thoughtless action, which is equally dangerous. For example, daydreaming is needed, to envision a goal, to project the results of actions, to check progress against goals, sometimes to revise goals. Thinking and planning are necessary parts of personal progress. Action and thought are complementary; neither can replace the other.
When you really look at it, word by word, it sounds like a subtle and profound guide for life, does it not? Is it complete? Shall "do what you will" in fact be "the whole of the law" for us? I think not. The second phrase of the Rede discusses the individual out of context. Taken by itself, "DO WHAT YOU WILL" would produce a nastily competitive society, a "war of each against all" more bitter than what we now endure. That is, it would if it were possible. Happily, it’s just plain not.
Pagan myth and modern biology alike teach us that our Earth is one interconnected living sphere, a whole system in which the actions of each affect all (and this is emphatically not limited to humankind) through intrinsic, organic feedback paths. As our technology amplifies the effects of our individual actions, it becomes increasingly critical to understand that these actions have consequences beyond the individual; consequences that, by the very nature of things, come back to the individual as well. Cooperation, once "merely" an ethical ideal, has become a survival imperative. Life is relational, contextual. Exclusive focus on the individual Will is a lie and a deathtrap.
The qualifying "AN IT HARM NONE," draws a Circle around the individual Will and places each of us firmly within the dual contexts of the human community and the complex life-form that is Mother Gaia. The first phrase of the Rede directs us to be aware of results of our actions projected not only in time, as long-term personal outcomes, but in space - to consider how actions may effect our families, co-workers, community, and the life of the Earth as a whole, and to take those projections into account in our decisions.
But, like the rest of the Rede, "an it harm none" cannot be followed unthinkingly. It is simply impossible for creatures who eat to harm none. Any refusal to decide or act for fear of harming someone is also a decision and an action, and will create results of some kind. When you consider that "none" also includes ourselves, it becomes clear that what we have here is a goal and an ideal, not a rule.
The Craft, assuming ethical adulthood, offers us no rote rules. We will always be working on incomplete knowledge. We will sometimes just plain make mistakes. Life itself, and life-affirming religion, still demands that we learn, decide, act, and accept the results.
Copied from Mark Sumpter
Saturday, December 20, 2008
Wiccan Ethics
The Wiccan Rede
“Eight words the Wiccan Rede fulfil.
An it harm none, do what ye will.”
The Wiccan Rede and accompanying Threefold Law are interesting concepts. At first glance they can appear very simple, however this could not be further from the truth.
Aleister Crowley’s Thelemic Law was not, as many think, the inspiration for the Wiccan Rede, though it does bear similarity to it. But when we look beyond the simple surface text, it is clear to see that the meaning of Thelemic Law and that of the Wiccan Rede are fundamentally different:
“An it harm none, do what ye will.”
AND
“Do what thou wilt is the whole of the law.
Love is the law, love under will.”
The first would appear to be elegant in its simplicity and can virtually be taken at face value, i.e. you are free to do whatever you choose as long as it doesn’t hurt anyone. But whilst simple at first glance, it is far more complex in practice, especially when you take into account what the Rede doesn’t mention the concept of unavoidable harm – the ending of an unhealthy relationship for example, which may cause harm to the person involved, but will prevent a greater harm in the long run. When this is taken into account, then a great deal of thought must be put into an action as to whether, if harm, could be caused, whether it can be avoided and, if not, whether the harm caused will negate a greater harm.
Thelemic Law is quite different. It is not suggesting that you can do whatever you choose according to your own desires. What it suggests is that you must discover what your true will is and then live according to that, ignoring any false will that may be imposed upon you. Crowley believed that each person’s true will was in harmony with every other person’s true will and thus conflict and disharmony only occur when people do not discover and live by their true will.
The root of Crowley’s law is essentially the same idea as that of the maxim “Know Thyself” inscribed at the Oracle of Delphi. Crowley’s law in this sense is by no means a new or groundbreaking concept.
So in seeing the difference between the Rede and Thelemic Law, we can now look to Gardner’s own words, to see the real origin and the intention of the Rede:
“They [the witches] are inclined to the morality of Good King Pausol, “Do what you like so long as you harm no one”. But they believe a certain law to be important, “You must not use magic for anything which will cause harm, and if, to prevent a greater wrong being done, you must discommode someone, you must do it only in a way which will abate the harm”. This involves every magical action being discussed first, to see that it can do no damage and this induces a habit of mind to consider well the results of one’s actions, especially upon others”.
(The Meaning of Witchcraft – Page 108)
In my experience, I have known many people, particularly those following a Wicca-inspired pagan path, to have taken the Rede to be a law (often seen shortened to “Harm None”); however it is clear that such a law would be impossible to follow. The word Rede actually means ‘advice’ and it is therefore a more sensible approach to look at the Rede as a guideline and an ideal to strive for rather than a hard and fast rule. I like to think of it in terms of the bumpers you have down each side of a bowling alley. The ball may veer off course but the bumper helps it back on track. This is how I believe the Rede works: as a bumper to keep us from veering too far from our paths.
For the Rede to be considered a law, every single person would have to apply the same set of ideals and beliefs to themselves. The Rede is not a string of laws, commanding “Do Not” but rather a more positive way of thinking, giving freedom of personal morality rather than imposing a set of strict rules.
Quite often, when we are told we aren’t allowed something or are told we can’t do something, it makes us want it even more; as the saying goes – forbidden fruit tastes sweeter. Where certain religious laws seek to suppress and contain those elements of human nature that they find distasteful or undesirable, the Rede gives freedom of personal expression in a healthy way. So long as you are not causing harm to others or to yourself, then your morality and individuality are yours to express.
I have heard it argued that such freedom of personal expression would allow for the breaking of non-religious laws and criminal activity but I would argue that not only is the Rede intended for operation within the law (as would be common sense) but that there is no such thing as a victimless crime and that any such activity would constitute harm in any case. Aside from this, I am of the opinion that any person given to break a law is going to do so regardless of any religious guidelines or commandments.
Vivianne Crowley makes a wonderful point in her book, Wicca: A Comprehensive Guide to the Old Religion in the Modern World:
“This moral sense is developed by seeking to adhere to certain basic ideals of love, joy, truth, honour and trust, and making decisions which are in accordance with them.”
When you consider three of the main ideals within Wicca – The Rede, Threefold Law and Perfect Love & Perfect Trust – it makes sense to make your decisions both magically and otherwise based on the concepts cited by Vivianne. That being said, we are also only human and not every decision we make will take all or any of these things into account.
It is also worth mentioning at this point that the word “An” is a rather archaic way of saying “If”. This means that the Rede gives a great deal of freedom of choice in actions where no harm will be caused, but, as I said before, doesn’t actually say anything about what you should do in actions where harm may be caused. This is where the guiding concept of Threefold Law comes into its own.
The Law of Threefold Return
Another stumbling block I often come across is in relation to The Law of Threefold Return. We in the west have a tendency to use the word “Karma” in conjunction with Threefold Law but it is often the westernised view of Karma, which is applied in this context. To give a brief summary of the differences between the westernised view of Karma and the eastern concept:
Western Karma: The idea that Karma is some sort of universal power that hands out punishments to those who do bad things and rewards those who do good things.
Eastern Karma: The idea that actions have natural consequences and that by being mindful of them, you can earn “good Karma” and thus earn a better future. However, failing to take into consideration the results of your actions will earn “bad Karma” and lead to some sort of hardship as a result, whether in this life or the next.
If the Rede has been (as often occurs) mistaken for a law and is applied to everything, in conjunction with Threefold Law in its misunderstood form (i.e. “westernised” karma), it would be difficult to see how a person could even get out of bed in the morning for fear of causing some harm!
So, in my opinion, it is incorrect to liken Threefold Law to the Westernised misconception of Karmic Law. I think though, that it is actually closer to the maxim “You reap what you sow”, which in turn is akin to the true, Eastern concept of Karma, both in terms of every day application and in the context of reincarnation.
I believe it is an easier concept to accept if it is not looked at in terms of whatever you send out, good or bad, comes back to you times three but instead is considered in terms of how our choices are made. In numerology, the number three is representative of divine trinities and of completion (birth, life, death; beginning, middle, end; past, present, future). This concept, rather than linking Threefold Law to Karmic Law (however tenuously) actually lends itself to the idea of Threefold Law simply being a completion of our choices, i.e. Course of action decided upon, course of action taken, results of action taken.
This idea also works well with the concept of Wyrd, which has a similar rule of three: That which has gone before and has led to where you are now; that which is currently occurring and must be handled as it constantly changes, and; that which must occur as a result of all these things.
It is essentially (particularly when combined with the Rede) a method of keeping us mindful of our actions, and ensuring that we are fully aware of the potential outcomes and impacts. This applies not only to our spiritual lives (such as when performing a magical working for example) but also to our daily lives. It reminds us that whatever choices we make, there are repercussions and that we must take responsibility for our own choices and deeds. There is no “big bad” to blame when things go wrong, we are responsible for everything we do, good or bad.
With the interplay between the Rede and Threefold Law it is clearer to see that Wiccan morality and ethics are a far more complex subject than a casual glance would have you believe. Once the additional ideal of Perfect Love & Perfect Trust comes into play, it is obvious that the complexity of the issue of Wiccan morality and ethics can only increase.
Perfect Love and Perfect Trust
I feel that when it comes to Wiccan morality and ethics, this concept is often greatly neglected. It is easy to see where the other two ideals fit in, but what happens when you also incorporate the “highest ideal” of Perfect Love and Perfect Trust?
It is easier to apply this concept to ourselves in terms of our coven mates and with fellow Wiccans, and it is reasonable that this should be the case in the first instance, after all, it is with our coven that we first demonstrate love and trust, in the form of initiation. Their trust that we are the right person for their group and the love everyone bears for each other as friends and as part of the wider Wiccan family. Then there is the trust and love that we ourselves express in putting ourselves in a vulnerable position with them, by undergoing initiation itself.
It is even easy in some regards to apply the concept to our immediate family with whom we share a bond of unconditional love and trust. It is sometimes possible to apply it to friends and lovers, although here, there is no such bond of unconditional love and trust, nor is there the bond of shared spirituality in many cases. Often here, trust must be earned and love is given but not without a certain amount of fear of betrayal or rejection.
So, the question becomes, should the concept of Perfect Love and Perfect Trust be applied outside of the coven environment? Is it possible to apply it, in conjunction with the Rede, to situations involving those outside of our coven, or those people we don’t know at all? Perhaps we leave ourselves open to all kinds of mundane and spiritual problems if we try to define our morality further by including this as a tenet of it away from the environment where it is most often used and where we feel the safest in using it.
Is it even possible to have any love or trust for people whose motivations we don’t actually know, let alone perfect love and trust for them? It becomes a little like the commandment, “love thy neighbour as thyself”. It’s a nice idea in principle, but does it actually work in practice or does it become something unachievable, which we still strive for? Perhaps the best step we can take is to be good people and to treat others with respect and in turn, earn respect through our actions.
SUMMARY
It is very difficult to summarise the concepts I have just discussed, particularly when I have barely scratched the surface of a topic that could be discussed and debated for years; and probably will be! Suffice to say; when it comes to taking any form of action we know will have an effect on people, including ourselves, it is better to consider the possible outcomes carefully and make sure that we are willing to accept the potential consequences of our actions. I recall a conversation with a friend several years ago as we were driving home. We were discussing the ethics of spellcraft and she made a passing comment, which I think fits in very well here. If you cast a spell to attract money or to get that perfect job you want so badly, how do you know that someone you love wont drop dead and that you will get money through inheritance, or that you will get that job but at the expense of someone better suited to it? And I have to agree, it’s very difficult to know these things, but by being mindful of our actions and accepting of their consequences, we can take a great step towards living our lives according to the ethical principles of Wicca and to strive ever onwards towards our highest ideals.
Copyright S. Howe 2008
The Author
“Eight words the Wiccan Rede fulfil.
An it harm none, do what ye will.”
The Wiccan Rede and accompanying Threefold Law are interesting concepts. At first glance they can appear very simple, however this could not be further from the truth.
Aleister Crowley’s Thelemic Law was not, as many think, the inspiration for the Wiccan Rede, though it does bear similarity to it. But when we look beyond the simple surface text, it is clear to see that the meaning of Thelemic Law and that of the Wiccan Rede are fundamentally different:
“An it harm none, do what ye will.”
AND
“Do what thou wilt is the whole of the law.
Love is the law, love under will.”
The first would appear to be elegant in its simplicity and can virtually be taken at face value, i.e. you are free to do whatever you choose as long as it doesn’t hurt anyone. But whilst simple at first glance, it is far more complex in practice, especially when you take into account what the Rede doesn’t mention the concept of unavoidable harm – the ending of an unhealthy relationship for example, which may cause harm to the person involved, but will prevent a greater harm in the long run. When this is taken into account, then a great deal of thought must be put into an action as to whether, if harm, could be caused, whether it can be avoided and, if not, whether the harm caused will negate a greater harm.
Thelemic Law is quite different. It is not suggesting that you can do whatever you choose according to your own desires. What it suggests is that you must discover what your true will is and then live according to that, ignoring any false will that may be imposed upon you. Crowley believed that each person’s true will was in harmony with every other person’s true will and thus conflict and disharmony only occur when people do not discover and live by their true will.
The root of Crowley’s law is essentially the same idea as that of the maxim “Know Thyself” inscribed at the Oracle of Delphi. Crowley’s law in this sense is by no means a new or groundbreaking concept.
So in seeing the difference between the Rede and Thelemic Law, we can now look to Gardner’s own words, to see the real origin and the intention of the Rede:
“They [the witches] are inclined to the morality of Good King Pausol, “Do what you like so long as you harm no one”. But they believe a certain law to be important, “You must not use magic for anything which will cause harm, and if, to prevent a greater wrong being done, you must discommode someone, you must do it only in a way which will abate the harm”. This involves every magical action being discussed first, to see that it can do no damage and this induces a habit of mind to consider well the results of one’s actions, especially upon others”.
(The Meaning of Witchcraft – Page 108)
In my experience, I have known many people, particularly those following a Wicca-inspired pagan path, to have taken the Rede to be a law (often seen shortened to “Harm None”); however it is clear that such a law would be impossible to follow. The word Rede actually means ‘advice’ and it is therefore a more sensible approach to look at the Rede as a guideline and an ideal to strive for rather than a hard and fast rule. I like to think of it in terms of the bumpers you have down each side of a bowling alley. The ball may veer off course but the bumper helps it back on track. This is how I believe the Rede works: as a bumper to keep us from veering too far from our paths.
For the Rede to be considered a law, every single person would have to apply the same set of ideals and beliefs to themselves. The Rede is not a string of laws, commanding “Do Not” but rather a more positive way of thinking, giving freedom of personal morality rather than imposing a set of strict rules.
Quite often, when we are told we aren’t allowed something or are told we can’t do something, it makes us want it even more; as the saying goes – forbidden fruit tastes sweeter. Where certain religious laws seek to suppress and contain those elements of human nature that they find distasteful or undesirable, the Rede gives freedom of personal expression in a healthy way. So long as you are not causing harm to others or to yourself, then your morality and individuality are yours to express.
I have heard it argued that such freedom of personal expression would allow for the breaking of non-religious laws and criminal activity but I would argue that not only is the Rede intended for operation within the law (as would be common sense) but that there is no such thing as a victimless crime and that any such activity would constitute harm in any case. Aside from this, I am of the opinion that any person given to break a law is going to do so regardless of any religious guidelines or commandments.
Vivianne Crowley makes a wonderful point in her book, Wicca: A Comprehensive Guide to the Old Religion in the Modern World:
“This moral sense is developed by seeking to adhere to certain basic ideals of love, joy, truth, honour and trust, and making decisions which are in accordance with them.”
When you consider three of the main ideals within Wicca – The Rede, Threefold Law and Perfect Love & Perfect Trust – it makes sense to make your decisions both magically and otherwise based on the concepts cited by Vivianne. That being said, we are also only human and not every decision we make will take all or any of these things into account.
It is also worth mentioning at this point that the word “An” is a rather archaic way of saying “If”. This means that the Rede gives a great deal of freedom of choice in actions where no harm will be caused, but, as I said before, doesn’t actually say anything about what you should do in actions where harm may be caused. This is where the guiding concept of Threefold Law comes into its own.
The Law of Threefold Return
Another stumbling block I often come across is in relation to The Law of Threefold Return. We in the west have a tendency to use the word “Karma” in conjunction with Threefold Law but it is often the westernised view of Karma, which is applied in this context. To give a brief summary of the differences between the westernised view of Karma and the eastern concept:
Western Karma: The idea that Karma is some sort of universal power that hands out punishments to those who do bad things and rewards those who do good things.
Eastern Karma: The idea that actions have natural consequences and that by being mindful of them, you can earn “good Karma” and thus earn a better future. However, failing to take into consideration the results of your actions will earn “bad Karma” and lead to some sort of hardship as a result, whether in this life or the next.
If the Rede has been (as often occurs) mistaken for a law and is applied to everything, in conjunction with Threefold Law in its misunderstood form (i.e. “westernised” karma), it would be difficult to see how a person could even get out of bed in the morning for fear of causing some harm!
So, in my opinion, it is incorrect to liken Threefold Law to the Westernised misconception of Karmic Law. I think though, that it is actually closer to the maxim “You reap what you sow”, which in turn is akin to the true, Eastern concept of Karma, both in terms of every day application and in the context of reincarnation.
I believe it is an easier concept to accept if it is not looked at in terms of whatever you send out, good or bad, comes back to you times three but instead is considered in terms of how our choices are made. In numerology, the number three is representative of divine trinities and of completion (birth, life, death; beginning, middle, end; past, present, future). This concept, rather than linking Threefold Law to Karmic Law (however tenuously) actually lends itself to the idea of Threefold Law simply being a completion of our choices, i.e. Course of action decided upon, course of action taken, results of action taken.
This idea also works well with the concept of Wyrd, which has a similar rule of three: That which has gone before and has led to where you are now; that which is currently occurring and must be handled as it constantly changes, and; that which must occur as a result of all these things.
It is essentially (particularly when combined with the Rede) a method of keeping us mindful of our actions, and ensuring that we are fully aware of the potential outcomes and impacts. This applies not only to our spiritual lives (such as when performing a magical working for example) but also to our daily lives. It reminds us that whatever choices we make, there are repercussions and that we must take responsibility for our own choices and deeds. There is no “big bad” to blame when things go wrong, we are responsible for everything we do, good or bad.
With the interplay between the Rede and Threefold Law it is clearer to see that Wiccan morality and ethics are a far more complex subject than a casual glance would have you believe. Once the additional ideal of Perfect Love & Perfect Trust comes into play, it is obvious that the complexity of the issue of Wiccan morality and ethics can only increase.
Perfect Love and Perfect Trust
I feel that when it comes to Wiccan morality and ethics, this concept is often greatly neglected. It is easy to see where the other two ideals fit in, but what happens when you also incorporate the “highest ideal” of Perfect Love and Perfect Trust?
It is easier to apply this concept to ourselves in terms of our coven mates and with fellow Wiccans, and it is reasonable that this should be the case in the first instance, after all, it is with our coven that we first demonstrate love and trust, in the form of initiation. Their trust that we are the right person for their group and the love everyone bears for each other as friends and as part of the wider Wiccan family. Then there is the trust and love that we ourselves express in putting ourselves in a vulnerable position with them, by undergoing initiation itself.
It is even easy in some regards to apply the concept to our immediate family with whom we share a bond of unconditional love and trust. It is sometimes possible to apply it to friends and lovers, although here, there is no such bond of unconditional love and trust, nor is there the bond of shared spirituality in many cases. Often here, trust must be earned and love is given but not without a certain amount of fear of betrayal or rejection.
So, the question becomes, should the concept of Perfect Love and Perfect Trust be applied outside of the coven environment? Is it possible to apply it, in conjunction with the Rede, to situations involving those outside of our coven, or those people we don’t know at all? Perhaps we leave ourselves open to all kinds of mundane and spiritual problems if we try to define our morality further by including this as a tenet of it away from the environment where it is most often used and where we feel the safest in using it.
Is it even possible to have any love or trust for people whose motivations we don’t actually know, let alone perfect love and trust for them? It becomes a little like the commandment, “love thy neighbour as thyself”. It’s a nice idea in principle, but does it actually work in practice or does it become something unachievable, which we still strive for? Perhaps the best step we can take is to be good people and to treat others with respect and in turn, earn respect through our actions.
SUMMARY
It is very difficult to summarise the concepts I have just discussed, particularly when I have barely scratched the surface of a topic that could be discussed and debated for years; and probably will be! Suffice to say; when it comes to taking any form of action we know will have an effect on people, including ourselves, it is better to consider the possible outcomes carefully and make sure that we are willing to accept the potential consequences of our actions. I recall a conversation with a friend several years ago as we were driving home. We were discussing the ethics of spellcraft and she made a passing comment, which I think fits in very well here. If you cast a spell to attract money or to get that perfect job you want so badly, how do you know that someone you love wont drop dead and that you will get money through inheritance, or that you will get that job but at the expense of someone better suited to it? And I have to agree, it’s very difficult to know these things, but by being mindful of our actions and accepting of their consequences, we can take a great step towards living our lives according to the ethical principles of Wicca and to strive ever onwards towards our highest ideals.
Copyright S. Howe 2008
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