Many modern pagan witchcraft practitioners rely heavily on two very popular books:
- Wicca: A Guide for the Solitary Practitioner by Scott Cunningham, a book that created a significant movement in witchcraft practice, distinct from Gerald Gardner’s teachings.
- Wicca: Principles and Practices of Witchcraft (also known as The Complete Book of Witchcraft or Buckland’s Complete Book of Witchcraft) by Raymond Buckland, published in 1986.
Scott Cunningham wrote two essential books that should be read together:
- Wicca: A Guide for Solitary Practitioners (1988)
- Living Wicca: A Further Guide for the Solitary Practitioner (1993)
To understand the purpose of these books, it’s important to recognize that Cunningham published them following what was seen at the time in the United States as a “revolutionary,” “progressive,” “reformist,” or “emancipatory” trend in the evolving concept of “Wicca.”
You may ask, “What does that mean?” To explain, we need to go back to 1964 when Raymond Buckland founded his coven in Long Island, following Gerald Gardner’s lineage.
At that time, the terms “Wicca” and “Witchcraft” were often used interchangeably. Gerald Gardner referred to his practice as the “Witch Cult” (inspired by Margaret Murray’s work), and called his practitioners The Wica (The Wise Ones). In the media, however, the archaic term “Wicca” was increasingly used, adopted by contemporaries like Charles Cardell with his Wiccen.
Though Wica is Saxon and Wicca is Anglo-Saxon, with around 200 years separating the two spellings, after Gardner’s death, “Wicca” became commonly used instead of “Witchcraft” to avoid the Christian misunderstanding of devil worship. Additionally, a distinction emerged between “Wicca” as a devotional practice and “Witchcraft” as magical practice, such as divination and healing.
From 1965 onward, “Wicca” referred specifically to the lineage stemming from Gardner. Today, two major lines, Gardnerian and Alexandrian, claim this term as their own and uphold it as “Traditional Wicca.”
In the late 1960s, other forms of witchcraft emerged in the U.S., claiming the term “Wicca” for themselves. Although not directly descended from Gardner or Sanders, they adopted some of the public elements of Gardnerian or Alexandrian Wicca.
For example, in 1969, Gavin and Yvonne Frost established the Church and School of Wicca, a Celtic-leaning witchcraft tradition that was the first Wiccan religion to be legally recognized in the U.S. Though not Gardnerian, it adapted some elements of Gardner’s publicly available system.
This led to a wave of other witchcraft traditions following a similar path. In 1971, Z Budapest founded Dianic Wicca, a feminist tradition inspired by “Traditional Wicca” and Stregheria. It diverged from the duality of gender that was central to Gardner’s Wicca, and in 1979, this movement gave rise to the feminist pagan movement Reclaiming, founded by Starhawk and Diane Baker. Though they incorporated elements of Dianic Wicca and Feri Wicca (founded in 1973), they distanced themselves from the term “Wiccan,” developing their own distinct identity.
This divergence is highlighted by certain passages in The Witches’ Bible by former Alexandrian Wiccans Stewart and Janet Farrar, which revealed parts of the once-secret “Book of Shadows.” Here are a few notable excerpts:
“A woman can embody both the God and the Goddess, but a man can only embody the God.”
“When necessary, a witch can symbolically play the role of a man by carrying the sword. While carrying it, she acts as a man and is treated as such. Tradition firmly insists that under no circumstances can a man represent a woman.”
From Witchcraft Today, and a quote from Carl Jung:
“A woman can directly identify with Mother Earth, but a man cannot (except in cases of psychosis).”
These new interpretations of Wicca were seen as misleading by many Traditional Wiccans, who felt they were undermining the work and inspiration of Gerald Gardner. This sparked a series of disputes.
Raymond Buckland, tired of the internal power struggles and egotism within Gardnerian Wicca, withdrew from the tradition. He decided it was time to create his own vision of Wicca, based on Gardner’s principles, to avoid these public power battles. Thus, Seax-Wica was born in 1973, an approach some have referred to as the “Emancipation” of Wicca.
How does Scott Cunningham fit into this picture?
It’s simple. Keep reading!
Raymond Buckland’s system allowed for self-initiation, eliminating degrees and hierarchies, trusting in each individual’s heart and intelligence to follow the path of Wicca, which he described as “a religion of love and understanding.”
Among Buckland’s early initiates, either through direct training or correspondence in the Seax-Wica Seminary, was a former Gardnerian named Michael Ragan. In 1980, Buckland helped Ragan create his own tradition, the Irish Tradition of Wica, which operates through the Temple of Danaan. Originally, they considered themselves Wiccans, but as they moved further away from Wiccan foundations, they abandoned the term. Ragan was also instrumental in the development of Greencraft, a tradition founded by a Dutch Alexandrian couple, who similarly distanced themselves from the Wiccan label.
These new traditions, while competing with Traditional Wicca, grew more slowly due to their selective nature. In the U.S., the term “British Traditional Wicca” (used to describe Traditional Wicca) began to include eclectic covens that were more aligned with them, such as Mohsian Wicca and Georgian Wicca.
Despite the emergence of new Wiccan alternatives, many people remained uninterested in the gods, coven system, or the practices as they were. In response, in 1986, Raymond Buckland published Buckland’s Complete Book of Witchcraft, offering ritual foundations and practical magic within Wicca as a religion. The book also used concepts familiar to seekers, such as yoga and parapsychology, to help them understand how to experience Wicca sincerely. (This book follows the same system used by both Seax-Wica and Gardnerian Wicca.)
In the mid-1980s, Scott Cunningham met Raymond Buckland through a mutual friend, and they became close.
Michael Ragan, in his Irish Wica tradition, initiated Lord Serphant, who later formed his own coven, the Serpent Stone Family, influenced by nativist elements. Lord Serphant went on to initiate some of the most well-known authors of modern Wicca: Scott Cunningham and Silver Ravenwolf. After Lord Serphant’s death in 1997, Ravenwolf succeeded him as head of the Black Forest Clan Circle & Seminary, adding a nativist witchcraft lineage called Pow Wow.
Seax Gesith & Founder of the Irish Tradition of Wica
Scott Cunningham, aware of the controversy surrounding the use of the term “Wicca” by those not following the Gardnerian or Alexandrian systems, was inspired by Buckland’s work. He decided to write a guide for those who lacked clarity or access to groups. Cunningham was determined to continue the openness that Buckland had inspired, hence his book Wicca: A Guide for the Solitary Practitioner was published in 1988. In it, Cunningham makes an important clarification:
Linguistic Note
“There is currently much disagreement about the exact meaning of the word ‘Wicca’. It is not my intention to contribute to this debate or impose my interpretation, but I do not feel comfortable using this term without defining it. Therefore, ‘Wicca’ as used in this book refers to the religion itself (an unorganized Pagan religion that points to the creative forces of nature, symbolized by a God and a Goddess) as well as the practice of both. The term ‘Warlock’, although sometimes used to describe male practitioners, is virtually never used in Wicca; hence, I have avoided it here. Even though some may use ‘Wicca’ and ‘witch’ interchangeably, I prefer the older, less cumbersome term ‘Wicca’ and will exclusively use this.”
Here, Cunningham explains what Wicca means to him, without asserting it as a universal definition. This is in contrast to some texts related to Gerald Gardner or Traditional Wicca, which often defend a more rigid understanding of the term.
In the preface to his book, Cunningham echoes Buckland’s stance and candidly states:
“The Wicca I describe here is ‘new’. This is not a revelation of ancient rituals passed down through the ages. However, this does not invalidate it, as it is based on time-honored practices.”
Cunningham presents Wicca as a new type of tradition, similar to how Buckland did with Seax-Wica in 1973 and again in his 1986 book.
In Cunningham’s second book, Living Wicca, published posthumously after his death in 1993, he leaves a final message to Traditional Wiccans (Gardnerians and Alexandrians):
A Note to Traditional Wiccans
“This book, A Further Guide for the Solitary Practitioner of Wicca, is not an attack on conventional Wicca, Traditional Wicca, or usual training processes. Some may view this book as an insult to their form of Wicca, but I repeat: This is a guide for the Solitary Practitioner who does not have access to your form of Wicca. In no way does this discredit your system or other Wiccan traditions. Read with an open mind, and remember, you were once a seeker too.”
Cunningham encourages solitary practitioners to create their own Book of Shadows and begin developing their own traditions—if, and only if, they have experienced it for themselves and achieved the desired results.
So, if you wish to identify as “Wiccan” based on a specific “CURRENT” (which is not the same as a TRADITION), then you must DISCIPLINEDLY PRACTICE for a Year and a Day. This means celebrating the 8 Sabbats and at least 13 Full Moon Esbats. If you struggle to complete this alone, reflect seriously on whether you can maintain that commitment every year—those rituals might be your only moments to honor the gods you’ve chosen.
Although Wicca is not dogmatic, with differences from tradition to tradition, it is “Orthopraxic” (correct in practice). This means there are certain activities and events that must be performed, some more rigid and others more flexible. But the flexibility doesn’t extend to celebrating Imbolc and Ostara back-to-back because you didn’t have time, or performing a Full Moon Esbat during a New Moon. In other words, NEVER THAT FLEXIBLE.
Both Buckland in his 1986 book and Cunningham in his 1988 book emphasize the importance of naming specific deities in worship. This connection cannot remain vague or “archetypal” (such as simply referring to “God” and “Goddess,” “Moon” and “Sun,” or “Earth” and “Sun”). Both authors stress the need for sincerity in selecting deities that are consciously studied, rather than choosing based on trends or convenience.
Finally, if you choose to follow Scott Cunningham’s path, it’s best to present yourself with clarity and honesty, saying something like:
“I am a solitary practitioner of witchcraft who follows Scott Cunningham’s teachings, and when I speak of Wicca, it is based on his works.”
This is the sincere way to express your practice. However, if you draw from other “Emancipated” or “Derived” currents of Wicca, or even “Non-Traditional” Wicca that is not tied to Gardner’s lineage, and create your own eclectic form of Wicca, be sure to acknowledge this truthfully. Figures like Buckland, Cunningham, Frost, and Budapest all did this, and it allowed them to promote their own vision of Wicca.
This is respected among Non-Traditional Wiccan systems, as long as they are clear about how they propose and define their system, without imposing it as an absolute truth. Each current or tradition must stand on its own, remembering that Wicca is not proselytizing—each person must find where they feel most at home.
While systems with hierarchical degrees can fall prey to ego and power struggles, solitary Wiccans must respect all traditions, listen, and learn from them for their own growth. Unlike newer traditions or solitary practices, the older ones have years of experience to offer.
It’s not uncommon for a Seax-Wican to converse freely with a Celtiberian Wiccan, a Feri Wiccan, or an American Celtic Wiccan, sharing experiences on how to run a coven, discussing whether a new book changes the way Wicca is understood, or even sharing practical advice on how to live Wicca or repair a car.
The fraternity that comes from honest conversations about what we know and have experienced is the most important foundation for sharing as equals. This is undermined when someone, based on limited online knowledge, tries to impose their ideas on newcomers or silence those with more experience in a Tradition or deeper research by more serious solitaries.
EXTRACT WITH PERMISSION- ©The Forest – A further guide for the Experienced Seax-Wica Practitioner: Insights After a Decade of Practice(2019) by Juan Manuel Espinoza Guzmán.
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