I. Introduction:
There are certain topics often discussed on social media and blogs regarding costs for learning, memberships in traditions, courses or circles, as well as services for therapies, tarot readings, healing, potions, and so on. Many of these services are commonly tied to the word “Wicca” to help market the efficacy of what they do or offer.
However, labeling something as “Wicca” doesn’t guarantee anything by itself; it’s just a word. Anyone offering something, whether free or paid, can only truly guarantee its value through their own expertise, as it is ultimately tied to their personal knowledge and experience.
Those who choose to engage with these practitioners should always be aware of who they are dealing with. They should research carefully before entrusting someone with money or sensitive issues.
This brief essay will explain the stance that Gerald Gardner left us on these matters, as well as the perspective of Seax-Wica.
II. Gerald Gardner’s Principles:
In Traditional Wicca—referring to systems like Gardnerian or Alexandrian—initiations, membership, coven integration, and upkeep are not paid services. Typically, covens meet in the home of the High Priestess or in freely available spaces.
Traditional Wiccans may, however, offer books, lectures, or courses, which are separate from their Wiccan practice. Likewise, some practitioners have pagan publishing companies, herbal shops, or offer tarot or holistic therapies. It’s essential to understand that these services are independent of their Traditional Wiccan practice, which remains bound to orthopraxy and oaths of secrecy.
Other traditions, like Seax-Wica, also don’t charge for instruction, initiation, membership, or the upkeep of meeting spaces, often held in homes or parks. Likewise, if healing rites or similar services are performed within the coven, no fee is charged.
“Not charging” is not a universal rule for everyone using the term “Wicca” and applies even less if they are unaffiliated with Gerald Gardner’s lineage. So, dear reader, you’ll find a variety of offers from different traditions or groups that may charge for classes, memberships, or facility upkeep. By this point, it’s no surprise, as the responsibility and acceptance of these fees depend on the seeker’s level of interest and research into their chosen path.
For example, if one practices Reiki, this differs from Wicca as per Gardner’s criteria, and there’s no issue with using these skills to support oneself financially. Similarly, tarot readings, therapies, or ayahuasca sessions are valid practices but don’t need to be linked to the effectiveness of any particular tradition.
To better understand Gardner’s perspective, let’s look at some of his own writings:
The Meaning of Witchcraft (1959) – Chapter II: Memories and Beliefs of Witches:
“Witches said they came into existence because humans desired magical rites for hunting, for the increase of herds and flocks, to ensure good fishing, and to make women more fertile. Later, rites were sought for good agriculture and so on. Everything the clan needed, like help in times of war, healing rituals, and to celebrate festivals large and small, led them to honor the Goddess and the Horned God. They believed that to dance and be happy, and that worship and initiation were necessary for a favorable place in the Other World and reincarnation within their tribe. In the ‘good old days,’ this was evident to the whole tribe. Witches were supported by the community and offered their services to anyone who requested help, freely and without charge. (An early form of the National Health Service). For this reason, there is a strong tradition that Witches never took money for practicing their Craft, as they did not work for wages.”
In the pre-Christian era in the UK, the “Wise” (Witches) offered help freely, but they were supported through donations of goods and money from the community. Since they were usually closely connected to the Chief of the Community, they had a secure role. So while they didn’t ask for anything in return, they received gifts given with love.
Radio Interview with Gerald Gardner:
“People always ask me, ‘Why would anyone want to be a witch? What do they gain from it?’ I tell them you gain peace, contentment, and joy. They can’t understand that; they want to know if you make money from it. I say, you don’t.”
“They say, ‘Surely you make money; you must cast spells to get money.’ I say never, witches never do that.”
“‘Why not?’ they ask. ‘Because you shouldn’t. We’ve been taught that power comes from the gods. It should not be misused. You can misuse your power if you wish, but if you do, you’ll lose it.”
“Some people find peace, wonder, and a sense of companionship in Witchcraft, and that’s what it offers you.”
III. Clarifying the Message:
Having understood Gardner’s words, as well as what we have learned from Raymond Buckland (the founder of Seax-Wica and a Gardnerian initiate), it’s clear that a “Coven” within a tradition is a place where bonds of fellowship are created. It’s not unusual for friends or “family” members to share resources, goods, or money voluntarily.
It’s like gathering with friends to watch a soccer game—one person brings snacks, others bring drinks, some chip in for more, and if someone is financially tight, they contribute next time.
Understanding the simplicity of a Coven under Gardner’s ideals means small groups (typically no more than 13 members) meeting in homes or intimate places. So, charging for something practiced with love, freedom, and gratitude goes against the spirit of shared fellowship and would deter new friends from joining.
In specific cases, legal entities like associations, federations, NGOs, etc., may be created, needing funds for administrative maintenance to support their purposes of outreach, protection, counseling, etc.
The difference between an organizational entity and a traditional system is important; while both may share a vision, fundraisers or membership dues are entirely voluntary for seekers and initiates.
IV. On the Wiccan Rede and the 13 Principles of Wiccan Belief:
The Wiccan Rede, meaning “Counsel of the Wise,” is a recommendation, not a law. What Doreen Valiente left us should be understood as such—NOT an imperative to follow to the letter.
So, don’t overthink the “Wiccan Rede”; it’s not obligatory for solitary practitioners or other paths that adopt the word “Wicca.” The same goes for the “13 Principles of Wiccan Belief” set by the American Council of Witches, led by Carl “Llewellyn” Weschcke in Minneapolis in fall 1973 and released in April 1974 for inclusion in the U.S. Armed Forces Chaplain’s Manual.
Each path has its rules, and adopting the term “Wicca” doesn’t automatically bind one to others’ criteria. Understanding this will keep you grounded amidst various viewpoints.
