Ethics and Magic
Donald Michael Kraig writes a thorough analysis of the Wiccan rede, comparing it in his conclusion to the Tantric concept of karma. He points out that literally following the rede would be practically impossible, and he asks:
So what do you think? Is it time to abandon the Wiccan Rede and Three-Fold Law as unobtainable and unrealistic goals?
I don’t accept the Wiccan rede as the basis for my ethical system, and I agree with 90% of what DMK writs in this post. But . . .
I can quibble a bit with some of his reasoning (I love me my quibbles). There is the assumption here that the “right” reading of the rede is the literal. He doesn’t say that, and I doubt that he intends to assume it, but it’s a warrant of his argument that “literal” reading is correct reading. Of course, the fallacy of literal reading is the very problem of fundamentalism. In reality, there’s no such thing as literal reading: all texts require interpretation. Even recipes require some interpretation. So when a Christian or a Muslim or a Jew says “the scripture says this in plain language” I always have to tilt my head a bit.
I have heard readings of the rede that do not run into the problem of over-literalism, such as “an it harm none, do as you will” means “If you look at an action, and it harms no one, and you want to do it, go for it. If, however, it harms someone, you need to think about it quite a bit more.” This reading is not stretching the text or trying to “get around it”: after all, the rede doesn’t say “An it harms none, don’t do it.” One could argue, quite rightly, that reading it as if it does is actually misreading it: it’s not a prohibition or a commandment. It’s a rede.
As for me, I’m not Wiccan. And I think DMK is absolutely 100% right when he writes:
One of the challenges of these traditions is that in some instances they are not thoroughly considered. An individual tradition may leave out large swathes of concepts and limit themselves to small sections of reality. There is often the worship of deities, the practice of magick, divination, and healing, the celebration of festivals and holidays, but little else. As a result, for many people their spiritual tradition is merely a part-time practice rather than a way of living. (I wouldn’t limit this to Pagans, either.)
So how do we consider ethics? In my next three posts, I will discuss three ethical approaches and how they can be adopted — or not — by magical practitioners.