This is the core issue within what we call “Wicca,” and it all starts with the following questions: What is a “solitary practitioner”? Is it the same as a “solitary dedicant”? Or is it just another form of “self-initiation”?
This whole matter began with individuals who did not fully understand (in English or Spanish) Scott Cunningham’s book, Wicca: A Guide for the Solitary Practitioner (1988). In another article dedicated to this author’s works, “Scott Cunningham and His Wicca System for Solitary Practitioners,” I explained that he based it on Buckland’s Complete Book of Witchcraft (1986), which thoroughly explains how to live the Wiccan experience in a group or alone, what Solitary Dedication and Self-Initiation mean, and that his book does not intend to create a new path but rather prepare the seeker to choose one of the traditions mentioned in the glossary at the end.
If you haven’t read the mentioned article, remember that Scott uses the word “Wicca” interchangeably with “Witchcraft,” removing it from the “European” and “Gardnerian” context to make it even broader and more accessible, with a shamanic tone. So, what follows is how he defines and understands “Wicca,” which is not necessarily aligned with the Traditional Wiccan understanding.
Scott clearly stated his purpose with this work, presenting a series of formulas and rites he used for himself, as he practiced his “Wicca” alone rather than in a coven. In Chapter 10, “Initiation,” he writes:
“When the Old Ways become part of your life and your relationship with the Goddess and God is strong, when you have gathered your tools and practiced rituals and magic with joy, you are truly in the spirit and have the right to call yourself ‘Wiccan.’ This may be your goal, or you may wish to go further, perhaps seeking an instructor. All well and good. But if you never find one, you will have the satisfaction of knowing you didn’t sit idly waiting for the mysteries to descend upon you. You will have developed the old magics and spoken with the Goddess and God, reaffirming your commitment to the Earth in your search for spiritual development and turning the lack of initiation into a positive motivation to change your life and your concepts. If you contact a teacher or Coven, they may consider you a student worthy of acceptance. But you may discover that their Wiccan style doesn’t suit you, or that there is a personality clash—don’t be discouraged. You still have your own Wicca to return to and continue in your quest. This may be a lonely path, as few of us follow the Old Ways. It is disheartening to spend your time honoring nature and watching the Earth being smothered in tons of concrete while others seem unconcerned. To contact like-minded people, you can subscribe to Wiccan publications and begin corresponding with other Wiccans. Keep reading new books about Wicca and the Goddess as they are published. Stay informed about what’s happening in the Wiccan world. Record and write new rituals and spells. Wicca should never stagnate.”
Up to this point, Cunningham encourages one to seek initiation, but if one does not find comfort in a particular path, they can still have THEIR OWN FORM OF WICCA, though this does NOT make them an Initiate. Let’s continue with Chapter 12, “Solitary Dedication” or also translated as “Self-Consecration.”
“The following self-consecration ritual is not to make you a Wiccan; this comes with time and devotion (and not through initiation ceremonies). It is, in a mystical sense, a step toward linking your personal energies with those of the Goddess and God. It is truly a magical act that, if done correctly, may change your life forever.”
What does he mean by self-consecration (and not “initiation ceremonies”)? Simply, dear readers, anyone could be initiated into any tradition if the requirements aren’t too strict, but that doesn’t make the person a true initiate if they are unprepared or do not understand the path. Cunningham advises that one should not rush this step if they do NOT yet understand the path. That’s why, in a section prior to this paragraph, he states:
“If you’re reading this and wondering what this has to do with Wicca, close the book. Or, re-read it.”
In his posthumous work, Living Wicca, Chapter 5, “Self-Initiation,” does not offer a specific ritual but rather explains how this could be achieved, stating:
“Self-Initiation is a wonderful affirmation of our dedication to Wicca if it is done for positive reasons, at the right time, and with the appropriate state of mind. If you still haven’t joined us in ritual, you will know if—and when—it’s time. Initiation is merely the beginning of a new life.”
If we understand his final message, Initiation in his system is a personal acknowledgment of following a defined system, whether on one’s own or established by someone else. Chapter 13, “Creating a New Path,” suggests that if you do not find a system that resonates with you, you can write your own “Book of Shadows” and test for yourself what will truly become YOUR form of Witchcraft/Wicca, without necessarily adhering to what was established by Gerald Gardner.
In Traditional Wicca and in some Reformed Traditions, a system too far removed from Gardner’s inspiration may not be considered “Wicca.” However, in Cunningham’s view, any form of Witchcraft is Wicca by etymology, not necessarily by context.
So, understanding the contrasting message between Scott and the Traditionalists in Living Wicca, his goal was to emancipate the word “Wicca” from the “Gardnerian” context, thereby opening the door to various options to suit different types of people.
Now let’s answer the initial questions:
A Solitary Practitioner is a seeker of witchcraft elements, developing a form of witchcraft that suits their needs. This does not inherently make them a “Wiccan/Witch” or an Initiate or Self-Initiate.
A Solitary Dedicatee goes a step further in solitary practice, defining their worship of specific deities (from the same cultural pantheon) whom they commit to honoring and following. This choice will define the symbolism and aspects they develop in the future or which path may be most aligned with their own.
Self-Initiation becomes valid when adopting a witchcraft system that allows for this act. For the Solitary Dedicatee, it represents an affirmation of a new life under this new identity.
If I design my own Witchcraft path and am its founder, should I perform “Self-Initiation,” or can I call myself an “Initiate”?
The answer is NO. As the founder of the path, there is no one to initiate you into it, as you are the Hierophant of the system; likewise, self-initiation doesn’t apply as it’s not an external system allowing for it.
You are simply a “Solitary Witch,” as Scott put it. If you are still a Solitary Dedicatee… you are not yet a Wiccan, and you cannot yet call yourself a “founder” or “teacher” of it until you have practiced, lived, and verified that the system works well for you and then that it works effectively for others. This can take many years and, with sincerity and honesty, will leave a lasting legacy.
When you teach others and these others accept your system, developing and passing it on, with new circles forming outside the original, then you may call the system you created a “Tradition.” From that first generation beyond the original circle, you may consider yourself the “Founder” of the system. In Wicca, there are usually no “Masters” but “Instructors,” and one is recognized as such not by self-proclamation but by the acknowledgment of others as a sign of gratitude for one’s contributions.
As you progress in truth and sincerity in what you have created, with enough years and necessary experience, you will achieve the desired results. Then, you may earn the respect of older or more recognized traditions, being regarded as an equal in “The Craft.”
