Defining the Degrees of Mastery
In an eclectic religion such as Wicca it is common to encounter people of the faith at varying levels of experience and competence. As Wicca becomes a more mainstream religion, it becomes increasingly important to have some common agreement on the criteria that define a potential student or member of the clergy. This is a more difficult task than it might initially appear. Wicca has no one temporal authority figure, no Pope or Prophet to whom we look for doctrine. Unlike our cousins in Judaism or Christendom we have no one book of scripture, and there is a very strong tradition of secrecy amongst our various traditions. While any circle or covenstead will, of course, have their own individual criteria for mastery, there are certain constants that we might agree upon. Working from the presumption that there are four levels of mastery in the Craft, I have composed this classification of the criteria for advancement in our faith.
First and least in the list of masteries towards priesthood is the rank of acolyte, sometimes also called novice or student. In general terms, I would define an acolyte as any person of legal age who has expressed a persistent interest in the practices of the Craft. While I do not discount the interest of children in our faith, and advocate early instruction in a family setting, there are certain legal issues in taking a student not yet a legal adult. Without the express written consent and active participation of a legal guardian, I would be extremely loath to take on an acolyte of less than legal age. With the increasing media popularity of our faith, this may be an issue we encounter more frequently. How do we define persistent interest in Wicca? This may be evidenced in several ways: by taking classes at local metaphysical bookstores; by partaking in public rites; by being an active member of an organization such as the Covenant of Unitarian Universalist Pagans; by reading and study of available literature on Wicca; or by sincere and consistently expressed interest in learning more of the Craft than can be acquired from books.
Interest and participation, however, may not be sufficient criteria for accepting a person as an acolyte. There are issues of ethical standards and group compatibility that arise when accepting a new student into an established covenstead or class. Most circles or covens already have some sort of analysis system in place, be it a formal series of classes or a less rigorous one-on-one evaluation of a potential acolyte. I suggest as a general guideline that the potential acolyte evidence some system of personal morals or ethics that they can define and defend that are not in direct conflict with any major point of Wiccan doctrine. A student should also show a willingness to commit time and energy to the learning process and be willing to accept the authority of their instructor in the teaching situation and the mastery of the priest in ritual. Lastly, they should be intelligent, articulate, and open to new experiences. These are the type of people our faith needs as acolytes.
Once accepted into a circle or covenstead, the acolyte has the opportunity to learn skills such as meditation and energy perception as well as tenets of the faith, and this leads them over time to the rite of initiation and the degree of initiate, also known as the first degree in traditions that do not formally recognize acolytes. This may or may not be congruent with achieving formal membership in a circle or covenstead. While the time span of training will differ from tradition to tradition (or student to student), no less than a year of intensive training is a general prerequisite for initiation. There are certain skills that are generally necessary for a potential initiate, such as the ability to observe all traditional courtesies inside sacred space. They should also recognize the meanings of and be able to safely handle all ritual tools. An initiate should demonstrate a basic understanding and reverence of the Divine and be able to sense their connection to the Godhead. The candidate should understand the cycle of holidays and observances and be able to assist in a limited way with the rituals and traditions of their group. An initiate is expected to have an awareness of and respect for the Earth as a living force and possess an ability to perceive and manipulate their personal energy. Lastly, they should still evidence a willingness to learn and a joy in the lessoning. Initiation is not just a transitory rite; it is also a transformatory one. Initiation marks more than just the acquisition of skills. It heralds a spiritual progression onto the Path towards mastery and eventual priesthood. In many ways, the Divine chooses when an acolyte is ready for initiation, and it for the elder priest to know when the time is right.
After the spiritual transition of initiation comes the long period of study preceding entry into the priesthood. Achieving this second degree, the rank of priest, can take several years depending on an initiate's aptitude, dedication, and ability to achieve personal growth. Classes become far more intensive on the average, and the initiate begins to master their own individual talents. Priest candidates also learn some of the skills of teaching by training others in what they have already learned, reinforcing those early lessons by sharing them. While specific skills may vary from tradition to tradition, some of the general abilities an incipient priest should possess are: a clear mastery over their personal energies and inherent talents; a thorough understanding of all rites, ceremonies, and celebrations of the faith and an ability to successfully perform many of them; and practice even in the smallest ways conservation of the Earth and its gifts. They should be able to create and consecrate such items as they might need to practice the Craft, and the worship and practice of the Craft should be a regular part of their daily lives. A priest is expected to be an active participant in their circle or coven and to possess a well-developed ethical sense. A priest candidate should have an intense and intimate relationship with the Divine in multiple aspects, and lastly, should have experienced a shift in perspective that includes the care and support of others as well as themselves. Only then is the candidate ready to be presented to the Divine and pass into the priesthood. Priesting is a solemn and sacred rite, and changes the candidate forever. A priest is irrevocably connected to the Divine, becoming a willing vessel for the Godhead, and partaking in the joy and the wisdom of the Gods. This level of mastery takes great dedication, skill, and self-discipline to achieve, but is well worth the effort.
The final degree of mastery in most Wiccan traditions is the third degree, also called high priest or elder priest. This degree of mastery is achieved by a comparative few and only after years of study and service to the Divine. Not all are called for this level of dedication, and it is no shame to not achieve this mastery. There are many factors that determine whether a priest is ready for this final degree, first and foremost the will of the Divine, without whom this mastery will not become manifest. In addition to all the goals set for lesser degrees, a high priest must be dedicated to serving the Divine, their circle or coven, and the world. This service permeates all aspects of their lives and there is no separation from the role of priest. Generally, a high priest will serve as one of the two leaders of a circle or covenstead, training others in the faith in turn. This is a life-long duty, and one of our greatest joys. A high priest is a teacher: healer; counselor; parent surrogate; environmental activist; archivist; seer; public relations officer; and serves as the literal hand of the Divine within the world.
There was a time in the history of our faith when no common set of standards was necessary. Covens and circles operated locally and autonomously, with no real interaction with other traditions. Secrecy was necessary for survival and training was a question of blood lineage (or more rarely, adoption). Times have changed and our faith must accommodate that change, establishing a set of common criteria for the selection of students and priest candidates. Our mobile society necessitates some sort of common referencing as Wiccans move from place to place, re-establishing themselves in their local communities after each move. With a common vocabulary that defines the ranks of acolyte, initiate, priest, and high priest, we have some measure of surety that we may collectively uphold the rigorous standards for the priests of our faith. We can do this without succumbing to the need for dogma if we keep our criteria flexible in specific, yet clear in general. With a set of agreed-on constants we can foster trust and further communications between circles and covens. One common tenet of our faith is that together we are stronger than the sum of our parts. This being so, we should work together towards a communal standard of excellence for our students and priests.