Wicca and Neo-Paganism: A Primer for Counselors

A Primer on Celtic Spirituality With Recommendations for Counseling Practice

“…Many Pagans embrace various Celtic spiritual beliefs and practices. Whereas most practitioners of Paganism would be classified as non‐Christian, one major strand of Celtic spirituality embraces the tenets of traditional Christianity (i.e., Celtic Christianity; Moe et al, 2013) and thus would not be considered a Pagan spirituality. Given this diversity within these spiritualities and the overlapping terminology and practices, counselors should ask clients to self‐identify and provide sample expressions (e.g., music, art, folklore, symbolism, mythology, worship).…”

“…In 2008, nearly 682,000 were self‐proclaimed Wiccans and Pagans (U.S. Census, 2012); by 2014, this number had increased to about 1 million (0.3% of those in the United States who self‐identify as religious; Pew Research Center, 2014). Given the broad nature of the definition, the beliefs of U.S.‐based Pagans vary considerably (e.g., Ásatrú, Druidry, Heathenry, Wicca) but also possess commonalities (Bloch, 1998; Moe et al, 2013). For instance, Wiccans and certain other Pagan groups, like the ancient Celts, worship privately or in small groups and often place emphasis on goddess worship, feminist principles, the moon cycle, and ritual practices (Covenant of the Goddess, n.d.).…”

“…With very few exceptions (e.g., Moe et al, 2013), the counseling literature has insufficiently addressed this group and its concerns. This neglect is particularly worrisome, as evidence indicates that this minority group experiences mental health and emotional problems at rates similar to or higher than those experienced by practitioners of mainstream religions (Farias et al, 2013).…”

Pagans on campus: A cursory exploration

“…The popular conception of a witch—complete with a ragged broom, bubbling cauldron, pointed hat, and harsh cackle—is a concoction brewed largely from years of stigmatization and misunderstandings. Those individuals who actually practice or identify with witchcraft, Wicca, or the other permutations of modern Paganism—an umbrella term used for followers of Earth‐based, “nontraditional” spiritualties and beliefs—are historically and contemporaneously marginalized and have only recently become the subject of academic study in the general population (Moe et al., 2013; White, 2016; Yardley, 2008). Still, little work has been done to understand the identity development of Pagans, the psychology of the group, how they perceive, or how they are perceived.…”

“…Paganism then further rose to public awareness in the 1980s due to a storm of moral panic spurred by a handful of Evangelical leaders, which manifested with numerous unfounded allegations of satanic ritual abuse throughout the country—a consequence of which was the proliferation of negative stereotypes and misconceptions about Pagans that persist today (Adler, 2006; Aloi, 2007; Eichler, 2013; Johnston, 2007; Toal, 2016; Wigington, 2019). Paganism—particularly the sub‐categories of Witchcraft and Wicca—then exploded in popularity in the mid‐1990s and early 2000s—an effect that is often attributed to popular cultural touchstones like The Craft and Harry Potter (Aloi, 2007; Harrington, 2007; Hogan, 2018; Lewis, 2007; Moe et al., 2013). However, the rise of the internet as a social instrument and independent researching tool almost certainly contributed to more individuals discovering Paganism as well, according to a number of experts on the subject (Clifton, 2006; Harrington, 2007; Lewis, 2007; Martin, 2007).…”