Wicca for Life

Witchcraft and Birth

There are many ancient creation myths. Gerald Gardner gives a Wiccan one in his book Witchcraft Today. It is as follows:

Now G 13 had never loved, but she would solve all mysteries, even the mystery of death, and so she journeyed to the nether lands. The guardians of the portals challenged her. “Strip off thy garments, lay aside thy jewels, for naught may ye bring with you into this our land.” So she laid down her garments and her jewels and was bound as are all who enter the realms of Death, the mighty one.

Such was her beauty that Death himself knelt and kissed her feet, saying: “Blessed be thy feet that have brought thee in these ways. Abide with me, but let me place my cold hand on thy heart.” And she replied: “I love thee not. Why doest thou cause all things that I love and take delight in to fade and die?” “Lady,” replied Death, “’tis age and fate, against which I am helpless. Age causes all things to wither; but when men die at the end of time, I give them rest and peace and strength so that they may return. But you, you are lovely. Return not; abide with me.” But she answered: “I love thee not.” Then, said Death: “As you receive not my hand on your heart, you must receive Death’s scourge.” “It is fate, better so,” she said, and knelt. Death scourged her and she cried: “I know the pangs of love.” And Death said: “Blessed be,” and gave her the fivefold kiss, saying: “Thus only may you attain to joy and knowledge.”

And he taught her all the mysteries, and they loved and were one; and he taught her all the magics. For there are three great events in the life of man—love, death and resurrection in the new body—and magic controls them all. To fulfill love you must return again at the same time and place as the loved ones, and you must remember and love her or him again. But to be reborn you must die and be ready for a new body; to die you must be born; without love you may not be born, and this is all the magic.

This is obviously a variation on Ishtar’s descent into the underworld, and many other such stories. But in this myth can be found many parts of a Wiccan Initiation. Most Witchcraft traditions stipulate that the initiate must be “naked and unadorned”—in other words, skyclad and not wearing any jewelry of any sort. This ties in with the Goddess being told to lay aside her clothes and her jewelry in order to be able to enter into the “nether lands”—the world of the dead. In the myth, the Lady is scourged, as a symbolic death, and afterward new knowledge is revealed to her. Again, this is as it is in an Initiation. In some traditions (such as Gardnerian), this myth is acted out at various times, as a ritual drama.

The descent of the Goddess into the underworld—whether it be in search of a lost loved one, as with Ishtar and Tammuz, or in search of an object, as with Freya’s descent and search for her sacred necklace Brosingamene—symbolizes the vegetation dying off for the winter months. The return of the Goddess is the return of life in spring, the rebirth of the world. The Wiccan year is seen as a wheel, ever turning. Marking this turning are festivals that tie in with the agricultural year.

These festivals are a good indication of the Craft’s ancient lineage, together with its connection with the life-earth link. If we go back far enough, the year was divided into just two halves: summer and winter. In summer, it was possible to grow food for sustenance, but throughout the winter it was necessary to rely on success in the hunt. We saw, in chapter 1, how the Goddess of Fertility came to predominate at the one time, and the God of Hunting at the other. The change from summer to winter took place around the end of October (what is now celebrated as Samhain, or Hallowe’en), and the return around the end of April (Beltane or May Day). These times were marked with great rejoicing; with festivals and celebrations.

Season’s Eatings

It is traditional to eat apples and nuts at Samhain, in England. They can also be used for divination. At Imbolc, pancakes are eaten in England, while rabbit is the custom in Ireland. For Beltane in Scotland, oak cakes are made with nine prominent knobs on them. These are broken off one at a time and offered to nine deities of domestic animals. Strong ale is drunk in England at this time. Oat cakes are served again at Lughnasadh in Scotland; in England, bread made from the new grain; in Ireland, it is traditional to give your sweetheart a basket of blueberries.

Later, the midpoints of these two halves were similarly observed. Halfway through the winter, at February Eve (Imbolc), it was felt necessary to generate energy to help the God on through to spring. Halfway through summer, at August Eve (Lughnasadh), a similar celebration encouraged the Goddess in her period of reign. These became the four major Sabbats, or celebrations, of the Old Religion.

At some point, the cross quarter days were added—the summer and winter solstices and the spring and autumn equinoxes. So we have a wheel of the year with four major Sabbats and four minor ones. I’ll look at all of these Sabbats in more detail in chapter 19, and give the rituals that are enacted to celebrate them.

Although one diety may be more prominent than the other over a certain period of the year, it does not mean that the other one is “dead.” During the summer months the God is still very much around, but he is more active in his feminine aspects, just as the Goddess’ masculine aspects are more in evidence during the winter months.

THE WHEEL OF THE YEAR

“A-Conjurin’ Summer In”

The Old Religion was very much a celebration of life, with fertility a major aspect of it. At the big Sabbat celebrations, therefore, it was not unusual for the celebrants to pair off after the religious rites and do further celebrating alone together. A poem by Rudyard Kipling has been adopted by many Witches as their May Eve chant. It really says it all:

Oh, do not tell the priests of our rites
For they would call it sin;
But we will be in the woods all night
A-conjuring’ Summer in!

To be born at the time of one of the Sabbats was to be recognized as a “child of the Sabbat” in that you were almost certainly conceived at the celebrations nine months before. Such a Sabbat child was considered a blessing.

Wiccans welcome and celebrate all new life. The birth of a child is a very special occasion. Let us look for a moment at the other end of the spectrum—at death. There are many stories, most of them well documented, about mothers “knowing” when their child has died, even if it occurred thousands of miles away. This was especially evident during the major wars. A man would be killed, and his mother back home would know it at that same instant. Frequently, the mother (or someone else very close) would awake in the night, knowing that a death had occurred. The reason is that there is a very strong psychic bond between the two people.

To return to birth, an amazingly strong psychic bond is established right from the beginning, from birth. It is an invisible (though to some psychics, actually visible) umbilical cord that remains in place for all time. Before we all became so “sophisticated,” these psychic bonds were much more prevalent and accepted. Today, outside the Craft, there are few who acknowledge them, unless forced to do so through such a death as I’ve described.

Witches believe that, ideally, when our spirit is reborn in a new body, it will be reborn among spirits known and loved in past lives. This was a hope and comfort during the burning times, when Witches hoped that they would return to be with coven members in the future. It could well be, therefore, that your newborn child was your brother, mother, closest friend, or coven High Priestess in a previous life.

Whether or not this is actually so would be difficult to prove, though enough evidence has been forthcoming through hypnotic regression to confirm the theory to any intelligent mind. With such a belief, it is no wonder that a Wiccan birth is hailed and celebrated. However, each new life is just that—new. There should be no dwelling on past lives, however fascinating it might seem to regress and discover the previous relationship. Get on with the present life and the present relationship. There are plenty of new lessons to learn and new experiences to be had.

In recent years, it has become common for parents-to-be to sing, talk, even play music to an unborn child. Indeed, there are books on prenatal care that recommend such stimulation. It has been found that a fetus will actually change position to better hear what is being projected! Witches seem to have been aware of this for generations, whispering the names of the gods, singing songs of the Old Religion, or simply muttering words of love and promise to the mother’s swollen body.

Many Witches elect to have home births or use a midwife. Natural childbirth is an option again chosen by a large number of Wiccans. Those who have their child in a hospital will take any magical item felt needed to ensure a smooth delivery. This could include talismans, amulets (a key and a cowrie shell are both very potent, the shell being sacred to Aphrodite), even an athame tucked under the pillow! Even in the hospital, a mother can call upon the Goddess, if only mentally, as she gives birth and immediately following.

In ages past, when all babies were born at home with the aid of a midwife, many of these women were as skilled at reading signs and omens as they were at delivering babies. Any strange occurrences that coincide with the time of birth should be noted and may possibly be an omen that predicts something about the future of the child.

—Pauline Campanelli, Pagan Rites of Passage

As for the mother’s preparation, this should include working with the chakras (pronounced SHÂRK-rers), a Sanskrit word meaning “wheel” or “disk.” The seven chakras correspond to seven glands in the body, making a connection between the physical and spiritual bodies as follows:

• First chakra: Lumbar or base—renal.

• Second chakra: Spine—gonads (ovaries and testes).

• Third chakra: Solar plexus—adrenal.

• Fourth chakra: Heart—thymus, cardiopulmonary plexus.

• Fifth chakra: Throat—thyroid, parathyroids.

• Sixth chakra: Third Eye—pituitary.

• Seventh chakra: Crown—pineal.

Psychic energy known as “kundalini,” or serpent power, can be developed and sent up the line of chakras. Hindu occultists visualize a coiled serpent at the base of the spine, between the anal and genital areas, near the coccyx, waiting to be aroused and rear up, through the chakras, to the crown.

POSITIONS OF THE CHAKRAS

To raise the fiery serpent on a regular basis is good at any time, but it is especially beneficial for an expectant mother. Not only does it empower her, but it also contributes to the welfare of the expected child. As the vital force flows through the nervous system, a state of well-being and peace is achieved. The unconscious mind clears of all negativity and is filled, instead, with positive energy. The kundalini operates in a very natural, calm, relaxed, and contemplative atmosphere. As the chakras are opened in succession, greater awareness and perception of life are received. Perhaps most important, a channel is opened to the Higher Self. This, perhaps, is what establishes the connection between mother and child.

Awakening the Chakras

There is a simple exercise for awakening the chakras. Be sure to choose a spot where you will not be disturbed, so that you can relax and be at ease. Sit as comfortably as possible, with your back straight. If necessary, make sure your back is supported. Close your eyes and breathe deeply.

As you breathe in, visualize white light flowing into your body, gradually filling it—down your arms and into your fingers; down your legs and into your feet and toes. As you breathe out, visualize all the dark negativity leaving your body. See the aches and pains, worries and depressions flowing out of you.

Once you have filled your body with white light, concentrate on the area of your first chakra—at the genital area.14 The color associated with this center is red. Visualize a red disc or wheel spinning at this spot. See it spinning clockwise. Let it spin faster and faster. Keep it spinning for a while, then gently slow it down. As it slows, gradually move it upward, introducing yellow light into it so that it turns from red to orange. Move up to the position of the second chakra, whose color is orange. Start the orange disc spinning rapidly, clockwise, at your spine. Continue in this way, spinning discs at each of your chakra points, having them gradually change color as they move up.

The base chakra is red and the spine, orange; the solar plexus, yellow; heart, green; throat, blue; Third Eye, indigo; crown, violet. When you have mentally spun the chakras at all seven points, slowly return to white throughout the body, relax, and open your eyes.

This chakra awakening can be introduced to your child, once he or she is born. As you hold the baby, focus your mind on the chakra points on the child’s body and go through spinning his or her chakras. If you do this as a regular regimen, it will contribute immeasurably to the baby’s health and well-being.

Working with color can be very beneficial in many areas, but is particularly useful for a very young child’s health. Every time you lay down the child for a nap, visualize white light enclosing him or her as protection. Keep this up for a while, then gradually change the white to green, the color of healing. Spend some time visualizing this green light around the child. This is an old Witch practice to ensure good health at all times.

Wiccaning

As soon as possible after the birth, Witches dedicate the child to the gods. This ritual is known as Wiccaning. In it, the parents of the child announce to the Lord and the Lady that they will raise their child to honor the old gods. It is not making the child a Witch. Whether or not the child does become a Witch is up to that child at a later date, when able to make such a decision. At that time, the child will go through the Initiation or Self-Dedication. For now, though, there is the Wiccaning.

WICCANING RITE

The Wiccaning ritual may be done at any Esbat rite. It may only be done at a Sabbat with the full consent of everyone present, since it should not detract from the main celebration of the season and tribute to the gods. It may be done as a rite in itself, in which case the Circle is cast and the Wiccaning is performed followed by Cakes and Ale and Closing of the Circle. If the Wiccaning is done as part of an Esbat or Sabbat, it is performed just prior to the Cakes and Ale.

The Circle is cast, with all within it properly prepared. The parents stand to the east, immediately behind the altar, holding the child. (If it is a single parent, that parent will speak both parts.) If there are God and Goddess parents, they stand to the west. If there are not, the words attributed to them are spoken by the parents.

HP and HPS kiss. The Maiden rings the bell three times.

SQUIRE:

There is a newcomer to this, our family of Witches. Let us make her [him] welcome.

All turn to face the parents and child and raise their athames in salute.

All:	All hail!
HP:	What is the name of this child?

The parents give the name by which the child will be known when in the sacred Circle, until such time as she chooses her own name.

HPS:	We welcome you . . . [name].
HP:	We greet you with much love.
HPS:	Do you wish your child to join with us in worship of the Lord and the Lady?
PARENTS:	We do, for without knowledge of the gods of old no life is complete.
HP:	Well said. May you be doubly welcome.
HPS:	Now present your child to the four quarters.

The parents turn outward, at the east, and raise the baby in their arms to the gods.

PARENTS:

Here we do present . . . [name] . . . as a child of the Old Religion, to be accepted by the Lord and the Lady. So mote it be.

They move around to the south and repeat the presentation, going on to the west, and then the north. They return to the east and turn back in, to face the altar and the other coven members.

HP:	Now bring the child before the altar.

The parents move around to stand between HP and HPS, facing the altar. The maiden rings the bell seven times. HPS dips her fingers in the salted water and draws a cross within a circle on the baby’s forehead and a pentagram on her chest, over the heart.

HPS:	Lord and Lady, we ask that you bless this child.
HP:	Watch over her, guarding and guiding her throughout life.
HPS:	When the time is right, bring her to this sacred Circle once again, to dedicate herself anew to the gods, on her own behalf.
FATHER:	May the Lady and the Lord smile down upon . . . [name] . . . always.
MOTHER:	May they guard her and guide her along the path of life.
FATHER:	May they help her see that which is right and discard that which is wrong.
MOTHER:	And may they bring her at last, of her own desire, to this our Old Religion family.
ALL:	So mote it be!
HP:	Who speaks as God and Goddess parents for this child?
GODPARENTS:	We do.
HP:	Come forward.

The godparents move forward and take the child from the mother. The parents fall back into line with the other coven members.

HPS:	We charge you both, in the name of the Lord and of the Lady, to take this child by the hand and to lead her along the winding road of life. Teach her the ways of the Craft, but tell her also of other religions and their beliefs, that when the time comes she may make a reasoned decision.
HP:	Tell her the tales of the Craft of old, of the burning times and the times in hiding. Tell her of our many lives, both here and hereafter.
HPS:	Teach her to love all life. To live in harmony with all nature and all things.
HP:	Teach her of the Lord and the Lady, of love and happiness. Teach her the Wiccan Rede.
GODPARENTS:	All this we swear to do, for the child, for her parents, and for the family of the Craft.