The Pagan Cycle of Rebirth in Modern Witchcraft: Wiccan Traditions and Practices

In pagan belief systems, the cycle of rebirth is an integral part of the spiritual journey. Pagans believe in the concept of reincarnation, where the soul is not confined to just one lifetime but continues to be reborn in different forms. This belief in the cycle of rebirth is deeply rooted in the natural rhythm of life and death that is observed in nature. The pagan cycle of rebirth is often associated with the seasons. Just as the Earth goes through cycles of birth, growth, death, and rebirth throughout the year, so too does the soul of an individual. Each season represents a different phase in the cycle of rebirth.

On Vancouver Island, pagans are lighting cauldron fires and dancing through giant evergreen hoops to symbolize being reborn.

In Metro Vancouver, pagans are bowing to stag antlers, revering pentangles and burning cinnamon incense to mark Yule, which celebrates the rebirth of the sun at winter solstice. However, at Samhain, when we take the time to remember the dead, we can take time to contemplate this endless cycle of life, death, and eventual rebirth.

Each season represents a different phase in the cycle of rebirth. Spring is seen as a time of birth and new beginnings. It is a season of growth and renewal, where the Earth awakens from its winter slumber.

In concealed rituals, pagans celebrate "rebirth" of sun

On Vancouver Island, pagans are lighting cauldron fires and dancing through giant evergreen hoops to symbolize being reborn.

In Metro Vancouver, pagans are bowing to stag antlers, revering pentangles and burning cinnamon incense to mark Yule, which celebrates the “rebirth of the sun” at winter solstice.

Most of these pagan rituals welcoming the arrival of the “Winter-born king” on Dec. 22 take place on different days in undisclosed locations, far from the public eye.

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Pagans, often known as Wiccans, do not believe the era of witch persecutions are entirely over.

So, fearing being misrepresented as Satanists, hedonists or just plain weird, most are careful to keep their pagan “magic” only to the initiated.

That includes in their celebration of Yule, one of eight key pagan festivals marking the changing seasons. Yule contains many symbols associated with Christmas, including evergreen foliage.

There are roughly 400,000 pagans in the U.S. and Canada, according to the American Religious Identification Survey. Their numbers have more than doubled in the past decade.

Even though pagans usually meet privately in unconnected covens or circles, B.C. and the rest of the Pacific Northwest is considered a cauldron of pagan, or Wiccan, expression. Like many residents of Cascadia, pagans revere the awe-inspiring wilderness.

Alison Skelton, who helped found the Thirteenth House Mystery School in 1993, will be leading at least 60 pagans through a Yule ceremony this week in Victoria at an undisclosed location.

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One of their rituals, which Skelton invented, involves jumping through a large wreath. The hoop is made of evergreen branches, she said, to symbolize the “wheel of the year,” and how “nature never dies.”

Skelton, 52, is daughter of the late University of Victoria poet Robin Skelton, who identified as a witch in his later years. From her father, Skelton, a psychic and painter, learned of the power of being transformed by the “spell-like qualities” of both art and Earth-based paganism.

Skelton maintains pagans were originators of common Christmas customs involving star-topped evergreen trees (with the lights signifying “spirit”) and seasonal gift-giving (“to redistribute wealth”).

“Pagan traditions are focused on the sacredness of nature. At Yule we want to encourage the light to return” from out of the creative darkness, says Skelton.

Skelton’s pagan circle, which includes children, will be collecting for the Mustard Seed Food Bank this Yule.

Like other pagans, she says they follow the ethic: “Do as you will, and do no harm.”

Despite many pagans’ inclination to privacy, one spiritual organization in B.C. that won’t be carrying out its Yule ceremonies in secrecy is the Vancouver Unitarian Church, at 49th and Oak.

The large congregation has, for years, offered a 10-week course called “Paganism 101,” designed by Vancouverite Louise Bunn, 55, a Unitarian who has her artist’s studio on Granville Island.

The diverse Unitarian Church has an ongoing “pagan” committee, along with “Buddhist” and “prayer” committees. Its sanctuary is decorated this month with pagan wreaths representing north, south, east and

In addition, Vancouver Unitarians will again this year hold a popular pagan-style ceremony, in which participants write down wishes for the new year on flash paper before tossing them into a cauldron of flames.

Bunn readily acknowledges that B.C. pagans are “like a herd of cats,” virtually impossible to organize.

There is no shortage, she says, of outspoken “flakes.” Many function in isolation, she says, after buying a book or two on witchcraft at a place like Banyen Books.

Indeed, it’s exceedingly hard to keep track of the extremely eclectic movement.

Pagans claim to follow many different traditions: including the Druids (Celtic spirituality); Dianics (goddess-centred faiths, usually forbidding males); Norse mythology (revering Thor, Odin); Hellenistic pagan-ism (gods of ancient Greece); Kemetic paganism (Egyptian) and Roman gods.

The largest pagan school is known as Wicca.

However, Bunn emphasizes that modern paganism has more to do with what she calls “19th-century British romanticism,” including the poetry of William Blake and John Keats, than any ancient rural religion.

As her authority, Bunn cites the noted 1999 book, Triumph of the Moon, written by University of Bristol scholar Ronald Hutton.

The book inflamed some feminists and others by arguing most modern neo-pagan, Wicca and goddess religions were basically invented within the past 200 years.

That said, Bunn remains an enthusiastic follower of contemporary paganism. She loves how Yule helps her experience a spiritual “liminal space,” a contemplative zone between this world and the transcendent.

In addition to the Unitarian pagan events, she’ll join her own Wiccan circle for a Yule ceremony in Vancouver this December.

Asked where the ritual will be held, she says with a smile: “I’m not going to tell.”

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“Pagan traditions are focused on the sacredness of nature. At Yule we want to encourage the light to return” from out of the creative darkness, says Skelton.

This is mirrored in the soul's journey, as it goes through a period of transition and prepares for a new beginning. Summer represents the peak of life and vitality. It is a time of abundance and growth, where the soul experiences the fullness of its existence. This is a time for personal growth and exploration, as the soul learns and develops through its experiences. Autumn is a season of reflection and harvest. It is a time when the Earth begins to slow down and prepare for the coming winter. Similarly, the soul reflects on its past experiences and prepares for the next phase of its journey. Winter is a time of rest and introspection. It is a season of death and rebirth, where the Earth enters a period of dormancy and hibernation. The soul also goes through a period of rest and rejuvenation, before beginning its next cycle of rebirth. The pagan cycle of rebirth emphasizes the interconnectedness of all things. Just as the Earth goes through cycles of birth and death, so too does the soul. The belief in reincarnation allows for personal growth and the opportunity for spiritual evolution across multiple lifetimes. By recognizing the cyclical nature of life and death, pagans strive to live in harmony with nature and the universe. They see death not as an end, but as a natural part of the ongoing cycle of rebirth. This understanding brings solace and a sense of purpose, as individuals strive to learn, grow, and evolve in each lifetime. Ultimately, the pagan cycle of rebirth offers a framework for understanding the journey of the soul and its connection to the natural world. It provides a sense of continuity and purpose, as individuals seek to find their place within the larger cosmic tapestry..

Reviews for "The Pagan Cycle of Rebirth and the Wheel of Karma: Exploring Eastern and Western Traditions"

1. John - 2/5 stars - I found "Pagan cycle of rebirth" to be quite confusing and hard to follow. The story jumped around between different time periods and characters without much explanation, making it difficult to connect with any of them. Additionally, the pacing was slow and the plot felt disjointed. Overall, I was left feeling unsatisfied and frustrated with this book.

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3. Mark - 2/5 stars - "Pagan cycle of rebirth" was a disappointing read for me. The author seemed more interested in showcasing their knowledge of mythology and symbolism than in creating a compelling and engaging story. The constant references to pagan rituals and themes became repetitive and, at times, forced. I also found the pacing to be very slow, and the ending did not provide the satisfaction I had hoped for. Overall, I would not recommend this book to others.

4. Sarah - 2/5 stars - I had high hopes for "Pagan cycle of rebirth" but ended up feeling let down. The story had potential, but it was overshadowed by unclear writing and a lack of character development. The plot meandered without a clear direction, making it hard to stay engaged. Additionally, the dialogue felt stilted and unnatural. While there were glimpses of interesting ideas, they were not executed effectively. Overall, I found this book to be a missed opportunity.

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