McFarland Dianic
Encyclopedia
The McFarland Dianic tradition (previously known as Old Dianic) was founded by Morgan McFarland and Mark Roberts in the early 1970s. It is distinguished from the feminist
traditions of Dianic Wicca
begun by Zsuzsanna Budapest
, Starhawk
, and others.
The ideas that distinguish the McFarland Tradition as a “Dianic” tradition from other wiccan paths concern the focus upon the "Immortal Goddess in Her threefold aspects of Maiden, Mother and Crone".
"In the McFarland Dianic Tradition the Goddess was never born, and She never dies.
She always was, is, and always will be. She is the fertile Void at the Center from which the universe is born."
Another important concept is "Immanence". The Goddess is immanent in her creation. She is
not separate from her creation, she is her creation, she gave birth to herself. She is in everything, everywhere. "She is the Goddess of a Thousand Names".
The McFarland Dianic Tradition recognizes goddesses of different cultures and pantheons as different aspects of "The Immortal Goddess". In this sense they are more monotheistic than many other pagan or wiccan groups.
"Her Son and Consort is the Mortal principle that is born, dies and is reborn in an ever-repeating cycle of birth, death and rebirth. The God also is of the Goddess. You could say that He is Her male aspect."
do with one’s physical gender. We are referring to a type of energy. All people, men and
women, have both “male” and “female” energy within. If we did not, we would be so
unbalanced we would not be able to function on a day to day basis. Call it Yin and Yang, if you
like. It is only because the woman’s body is the living symbol of the Goddess who gives birth,
that the woman takes the role of High Priestess and represents the Goddess in a ritual circle.
The patriarchal obsession with who is on top, who decides for the others, has no place in our
tradition. In our McFarland Dianic Path, males are welcomed members, yet there is a need to
release the common “take charge” attitude that is often expected of men in our culture. In ritual
matters, the High Priestess, as a representative of the Goddess, rules supreme. The High
Priest, as the representative of Her Son and Consort, functions to assist, protect, and serve the
coven. Outside the ritual circle, all coveners are equal and most group decisions are made on
a consensual basis. "Consensual" means that all decisions that affect one person or more in
ritual matters must be agreed upon by all. This means any one person has the same
responsibility as any other. There is sometimes a sense of frustration if one cannot directly
influence the decisions of others by force of will. Women will sometimes sense this as well. In
action our persuasive powers come into play, and we must reveal our true selves if we will be
honest. How can the allowance of personal innovation and consensual decision making be
described or taught if we do not release our instinctual desire to control others, based upon the
belief that we are powerless? We must give up something in order to give space for something
new, opening our hands to let drop whatever binds us and accepting the unlimited energy
within us." All High Priestesses are autonomous."
.
The McFarland Dianic Tradition also celebrates the solstices and equinoxes and the Celtic Cross-quarter holidays, Samhain, Yule, Imbolc and Beltaine. Before initiation a seeker must study with a High Priestess for a year and a day. The study group is called a “Grove”, based on the sacred groves that were places of worship for the ancient people of northern Europe. After initiation the seeker is considered a priest or priestess. When a priestess is ready for more advanced training, she undergoes “Passage” for a year and a day participating in rituals which celebrate the solar mysteries. After completing “Passage” she is then considered a High Priestess and is authorized to teach and initiate others and start her own circle or coven. Forming a new coven is called “hiving”. After Hiving, each High Priestess is considered autonomous. Some men in the tradition have the honor of being named "High Priests." Although the provision for this is not widely agreed upon, we consider a priest a "High Priest" when he has participated in the hiving ritual.
An Elder in The McFarland Dianic Tradition is considered such by the consensus of our community. There is no ritual to specify the position. There is a Council of Elders that can be reached for questions and ethical discussion.
An (if) you harm none, do what you will. Some break this into two laws: Harm none and Do what you will.
The The McFarland Dianic Tradition observes the Threefold Law ("threefold is manifestation in body, mind and spirit"): "Everything that you do will return to you threefold." .
The The McFarland Dianic Tradition is a vibrant, living tradition that encourages creativity and at the same time provides a structure and a sound foundation for personal growth. Based on
profound truth that can only be communicated through symbol and poetry, we find new dimensions of meaning every year as the cycle is repeated.
Feminism
Feminism is a collection of movements aimed at defining, establishing, and defending equal political, economic, and social rights and equal opportunities for women. Its concepts overlap with those of women's rights...
traditions of Dianic Wicca
Dianic Wicca
Dianic Witchcraft and Dianic Feminist Witchcraft, is a tradition, or denomination, of the Neopagan religion of Wicca. It was founded by Zsuzsanna Budapest in the United States in the 1970s, and is notable for its focus on the worship of the Goddess, and on feminism...
begun by Zsuzsanna Budapest
Zsuzsanna Budapest
Zsuzsanna Emese Mokcsay is an American author of Hungarian origin who writes on feminist spirituality and Dianic Wicca under the pen name and religious name Zsuzsanna Budapest or Z. Budapest. She is the High Priestess and the founding mother of the Susan B. Anthony Coven #1, the first feminist,...
, Starhawk
Starhawk
Starhawk is an American writer and activist. She is well known as a theorist of Paganism, and is one of the foremost popular voices of ecofeminism. She is a columnist for Beliefnet.com and On Faith, the Newsweek/Washington Post online forum on religion...
, and others.
The ideas that distinguish the McFarland Tradition as a “Dianic” tradition from other wiccan paths concern the focus upon the "Immortal Goddess in Her threefold aspects of Maiden, Mother and Crone".
"In the McFarland Dianic Tradition the Goddess was never born, and She never dies.
She always was, is, and always will be. She is the fertile Void at the Center from which the universe is born."
Another important concept is "Immanence". The Goddess is immanent in her creation. She is
not separate from her creation, she is her creation, she gave birth to herself. She is in everything, everywhere. "She is the Goddess of a Thousand Names".
The McFarland Dianic Tradition recognizes goddesses of different cultures and pantheons as different aspects of "The Immortal Goddess". In this sense they are more monotheistic than many other pagan or wiccan groups.
"Her Son and Consort is the Mortal principle that is born, dies and is reborn in an ever-repeating cycle of birth, death and rebirth. The God also is of the Goddess. You could say that He is Her male aspect."
Female and Male Principles
"When we speak of “female principle” or energy and “male principle” or energy, it has nothing todo with one’s physical gender. We are referring to a type of energy. All people, men and
women, have both “male” and “female” energy within. If we did not, we would be so
unbalanced we would not be able to function on a day to day basis. Call it Yin and Yang, if you
like. It is only because the woman’s body is the living symbol of the Goddess who gives birth,
that the woman takes the role of High Priestess and represents the Goddess in a ritual circle.
The patriarchal obsession with who is on top, who decides for the others, has no place in our
tradition. In our McFarland Dianic Path, males are welcomed members, yet there is a need to
release the common “take charge” attitude that is often expected of men in our culture. In ritual
matters, the High Priestess, as a representative of the Goddess, rules supreme. The High
Priest, as the representative of Her Son and Consort, functions to assist, protect, and serve the
coven. Outside the ritual circle, all coveners are equal and most group decisions are made on
a consensual basis. "Consensual" means that all decisions that affect one person or more in
ritual matters must be agreed upon by all. This means any one person has the same
responsibility as any other. There is sometimes a sense of frustration if one cannot directly
influence the decisions of others by force of will. Women will sometimes sense this as well. In
action our persuasive powers come into play, and we must reveal our true selves if we will be
honest. How can the allowance of personal innovation and consensual decision making be
described or taught if we do not release our instinctual desire to control others, based upon the
belief that we are powerless? We must give up something in order to give space for something
new, opening our hands to let drop whatever binds us and accepting the unlimited energy
within us." All High Priestesses are autonomous."
The Background
The McFarland Dianic Tradition is inspired mainly by Celtic, especially Welsh, mythology, although they are eclectic enough to recognize the Goddess as manifested in all cultures worldwide. They celebrate thirteen moons throughout the year. Each moon has its own special ritual and “mystery” which can be revealed only to those who are initiates to our tradition. Each moon is associated with a tree from the celtic ogham tree alphabet as described in Robert Graves' classic book The White GoddessThe White Goddess
The White Goddess: a Historical Grammar of Poetic Myth is a book-length essay on the nature of poetic myth-making by author and poet Robert Graves. First published in 1948, based on earlier articles published in Wales magazine, corrected, revised and enlarged editions appeared in 1948, 1952 and 1961...
.
The McFarland Dianic Tradition also celebrates the solstices and equinoxes and the Celtic Cross-quarter holidays, Samhain, Yule, Imbolc and Beltaine. Before initiation a seeker must study with a High Priestess for a year and a day. The study group is called a “Grove”, based on the sacred groves that were places of worship for the ancient people of northern Europe. After initiation the seeker is considered a priest or priestess. When a priestess is ready for more advanced training, she undergoes “Passage” for a year and a day participating in rituals which celebrate the solar mysteries. After completing “Passage” she is then considered a High Priestess and is authorized to teach and initiate others and start her own circle or coven. Forming a new coven is called “hiving”. After Hiving, each High Priestess is considered autonomous. Some men in the tradition have the honor of being named "High Priests." Although the provision for this is not widely agreed upon, we consider a priest a "High Priest" when he has participated in the hiving ritual.
An Elder in The McFarland Dianic Tradition is considered such by the consensus of our community. There is no ritual to specify the position. There is a Council of Elders that can be reached for questions and ethical discussion.
Basic Laws
The McFarland Dianic Tradition believes in the wiccan "rede":An (if) you harm none, do what you will. Some break this into two laws: Harm none and Do what you will.
The The McFarland Dianic Tradition observes the Threefold Law ("threefold is manifestation in body, mind and spirit"): "Everything that you do will return to you threefold." .
The The McFarland Dianic Tradition is a vibrant, living tradition that encourages creativity and at the same time provides a structure and a sound foundation for personal growth. Based on
profound truth that can only be communicated through symbol and poetry, we find new dimensions of meaning every year as the cycle is repeated.