OK, so that is not the snappiest title that I could have come up with, but that is a small detail. This particular set of pondering came as a result of a very interesting phone call I received the other day.

I was in the bath, when the phone rang. My husband answered the phone. The caller identified herself by her first name, duly relayed to me by my husband. Given that I was in the bath (a good, essential-oil-filled bath, at that), I told him to tell her that I would call her back. He relayed this message to the caller. In return, she said to tell me that it was "X, the High Priestess of XX Circle".

The first thing that struck me was the question of whether, as a result of clarifying her identity, this caller expected me to leap out of my carefully prepared bath in order to take the call. Fair enough, she would not have known that I was in a carefully prepared bath, but she did know I was 'unable to take her call'. The reason why I found this approach so irritating was that I am a Solitary Witch, albeit one who has worked with a coven in the past. I hasten to add, not with this particular individual's coven. Yet, implicit in the way that she has chosen to clarify her identity was the expectation that regardless of whether I was a member of group or not, I should rush to attend the call.

So, this got me thinking on the subject of structure, ranks and titles within Paganism, and the impact, potential or actual of such things.

I come from a Roman Catholic background, which included attending a convent school. It also included attendance at the totally ritualized Latin Mass, at which my brother, as an altar-server, was expected to be present. Perhaps, as a result, it makes me a bit shy of an overly formal and ritualized manner of worship. I used to wonder, whilst sitting in Mass, looking at all the ladies with their black lace veils on their heads, how much they believed in what was going on. Did they really feel the mystery of the Mass, or was it something that had to be 'done' on Sunday, a bit like having a roast dinner was 'done' on Sunday? How many of those good Roman Catholic ladies went to confession, for example? After all, the Roman Catholic faith dictates that both confession and the Eucharist are required to feel God's blessing.

Now, as a practising Solitary Witch, I find myself wondering whether there is a risk of Paganism and Witchcraft going down the same lines in time. Don't get me wrong. I don't feel any rancour towards those who are truly experienced in their Craft. My respect for them comes from being honest about both the good and bad sides of their experience. If only by dint of the fact that they had the courage to stand up and be counted, they are worthy of respect. But where does respect end, and veneration begin? Is there a risk that the personal need of an individual to have their experience recognised could be detrimental to the reputation of Paganism and Witchcraft generally?

If one is a member of a Coven, then in joining the Coven, one has acknowledged that there is a certain element of structure. There are those within the group who are more experienced, who have studied more, and thus, one gives them the respect that is their due. But it would be only too easy for someone to claim that they have studied to a certain level, or that they have been initiated in a particular Path. In time, if that was the case, then it is inevitable that they would be 'found out'. But there is nothing to prevent them for starting over, with another group of people who don't know them. Given that, as with any religious practice, one is opening one's soul to another, is there not a risk of finding that the individual that you believed to be so well qualified and so experienced in your chosen Path is little more than a charlatan? All too often, one turns to reaffirmation of one's religious practice in times of trouble. It is not a particularly good time to discover that the one you trusted was not worthy of that level of trust.

So, how can one be sure that one's teacher is 'qualified' to teach? If this were academia, then the teacher would have a collection of certificates from various august bodies, demonstrating that they had achieved a certain level of knowledge. But religion is not like 'academia'. A religion is a truly personal path. Whereas in Roman Catholicism, the Mass is said in a particular manner, there is no liturgy for Witchcraft rituals, although there are well-known rituals by well-known authors. One only has to consider the split from Gardnerian Wicca that became Alexandrian Wicca to know that there has been a divergence in the Craft. Then one has to consider all the other forms of Wicca and Witchcraft. Would it ever be possible to pull all those diverging paths together, and formulate an approved structure and approved rituals? If we did so, would it lead to the rote observance of such rituals, without them having meaning?

As a Solitary Witch, I have chosen not to be part of a coven structure. I have chosen to practice my religion and to continue to learn on my own. I am adult and that is my choice. But what of the next generation? If there is no structure or hierarchy to the Craft, then there is the risk of them having to find out 'the hard way'. It is too easy to say, for example, let them pick a group from the contact pages of a well-known Pagan magazine. Most reputable groups will not admit members below the age of eighteen. That leaves the less reputable groups.

I work occasionally in a childcare environment. Despite the very occasional nature of this work, I still underwent a police check and CRB (Criminal Records Bureau) check, to confirm that there was nothing to prevent me working with younger people. How many of our group leaders have done the same, or by dint of not accepting under-18s, do not have to undergo this process? I would be very concerned if, for example, my teenage niece were to become involved in an unsuitable group, as might happen in the teenage rebellion stage of life. Hopefully, that is not likely to happen, because she knows that her aunt will assist her along her path. But not all teenagers have that option.

So, on the one hand, structure is necessary to ensure the safety, physically and mentally, of all parties concerned. On the the other hand, to use a phrase cited by Kate West at a recent talk on organising a coven, it would be a bit like 'herding cats' to try to gather all the different strands of Paganism and Witchcraft to form a set of approved rituals and an approved hierarchy. There are organised groups and set hierarchies. If one feels happier in such an environment, then it is a personal decision to look for such groups. If such groups have gone through the trouble of working out what they feel to be key elements of their version of Wicca or Witchcraft, then acknowledgement is due to that they have made the effort involved in such clarification. It does not make their way the only way, but just one of several options. There are resources, such as the excellent series on Witchvox, to point out what to look for in a good group and conversely, what to avoid as signs of a bad group or supposed 'teacher'.

I do not believe that having a structured system would give Witchcraft any increased standing. I do not believe that it would be possible to formulate one single 'Way of the Witch'. There is no 'General Synod' for Witchcraft. But, at the same time, I acknowledge that some structure is necessary, if only to ensure that Paganism and Witchcraft are seen to speak in a coherent manner. It is the way of the world that 'established' or 'mainstream' religions will look for structure as evidence of another religion's viability.

And back to my original point and that phone call: I will give respect where respect is due. That may be as much to a child, as to an adult. A title does not give an automatic right to respect. The true respect of an individual by one's peers has to be earned. Indeed, if an individual feels that they have to quote a title or string of titles in order to demonstrate their worthiness, then it may be because they do not believe themselves worthy. I would suggest that they deal with their own issues before  setting themselves up to deal with the issues of other people.

Cendriya
February 2005