A Brief History of Paganism in America

A Brief History of Paganism in America

Author: CoyoteSkyWoman

Author’s note: This essay was originally a submission to my American History class at Southern New Hampshire University. I felt that I should share it with the Pagan Community at large since it was apparently well received by my professor, who had no previous background or knowledge in Paganism. It is written in APA style, so the notations in the reference section are correct. The reference to Witchvox will probably give you a chuckle. – Deb J.

There is a religion in America today that has been slowly growing since the late 1960’s and has been gaining in popularity and acceptance throughout the years. Neo-Paganism, which includes such diverse branches as Wicca, Druidism, Asatru (a worship of Norse deities) , and many other reconstructionist and revivalist groups often based on the deeply researched practices of the ancients. Far from being the Hollywood vision of witches and witchdoctors, the “worldview of witchcraft is, above all, one that values life” (Starhawk 1979, p 32) , and is tied closer to the natural world than many world religions, save for other nature-oriented sects such as Buddhism and Shinto.

The roots of the modern Pagan movement in America can be traced back to the early 1950’s in England where a man by the name of Gerald B. Gardner first made public his beliefs in an older Goddess based religion called Wica (also known as Wicca, the Craft of the Wise, or simply, the Craft) that had persisted from ancient times. Aidan Kelley, founder of the New Reformed Orthodox Order of the Golden Dawn states that “it really makes no difference whether or not Gardner was initiated into an older coven. He invented a new religion, a ‘living system’ and modern covens have adopted a lot of it because it fulfills a need” (Adler 1979, p 80) . Gardner himself claimed that a lot of what he taught came directly from an ancient coven, and that he was initiated by an old neighbor woman by the name of Dorothy Clutterbuck. The veracity of this claim has never been firmly established, and although birth and death records for “Old Dorothy” have been uncovered, how much involvement she had in Gardner’s vision still remains a topic of hot debate.

It is the view of many Neo-Pagans including Kelley that Gardner has never properly “been given credit for creative genius. He had a vision of a reformed Craft. He pulled together pieces from magic and folklore; he assimilated the ‘matriarchal theology set forth in (Robert) Graves, (Charles) Leland, and Apuleius. With these elements, he created a system that grew” (Adler 1979, p 83) .

Whatever the true background of the first English branch of Wicca, by the early 1970’s “all of the main English branches of Pagan Witchcraft had arrived in the United States: and “the books of (Margaret) Murray, Graves, and Gardner found a wide readership” (Hutton 1999, p 341) . There is some evidence that there were indigenous branches of American Paganism on record as early as 1938 when “the very first self-conscious modern Pagan religion, the Church of Aphrodite, ” was ”established in Long Island”, (Hutton 1999, p 340) , however, none of these had the staying power of the English branches. By 1975, Paganism was becoming firmly entrenched on our soil.

The next phase of the assimilation of English Pagan beliefs was a large turning point for the blossoming American Pagans. The radical feminist movement, which was developing during the mid seventies, came into contact with these very Goddess-oriented, female affirming worshipers, and there was a great merging of beliefs. By the mid 1970’s the “view of witchcraft expressed being ‘female, untamed, angry, joyous, and immortal’ “ and this “became embedded firmly in American Radical Feminism” (Hutton 1999, p 341) . The problem was that the feminist view overtook the religious aspects and by the late seventies, witchcraft had decayed into a feminist-rallying cry, centered around the so-called Burning Times when men dehumanized women and supposedly burned them at the stake because they interfered with the newly created practice of the doctor.

Midwives and herbalists were claimed to be some of the targets of this attack, so naturally, feminists flocked to this banner of outrage, seeing it as proof of continued patriarchal persecution.

Not all of the Pagan feminists lost sight of the religious aspects, however. In 1971, a young woman by the name of Zsuzanna Budapest formed the Susan B Anthony coven in Hollywood, CA, and went on to become one of the most respected feminist Pagan writers of the period. While she was staunchly feminist, she also was very much a follower of Wiccan beliefs, and was one of the most influential writers those who were to follow in her footsteps. In 1980, she wrote The Holy Book of Women’s Mysteries which went on to become an instant classic, and is one of the standards by which modern Pagans judge all other books in the genre.

Another feminist writer gained fame when she published her first book, The Spiral Dance, on Hallowe’en in 1979. The woman’s penname was Starhawk, and her book gained much praise, not so much for its religious material that was extensive, but also for its poetic prose. Starhawk was a Witch who had been “trained by Gardnerians, and then initiated into one of the homegrown American strains of Pagan Witchcraft which had also absorbed some material from Wicca, the Faery (or Feri) , taught by Victor Anderson” (Hutton 1999, p 345).

Starhawk described her vision of the Craft as “a joyous, life-affirming, tolerant path; a religion of poetry not theology, which yet demanded responsibility” (Hutton 1999, p 346). Starhawk is one of the most often quoted Pagan writers, and The Spiral Dance is considered to be one of the top five selling pagan books of all time. Starhawk’s vision of Wicca floats through the words on every page, and the words are lyric and insightful. The Spiral Dance does not so much instruct readers on how to follow Paganism, but more leads by telling stories and giving examples of what the Pagan life is like through the eyes of a Pagan. Starhawk’s following books, Dreaming the Dark and Truth or Dare delve more deeply into the history of religious movements and examine the dualism present in most religions. Although somewhat darker than The Spiral Dance in tenor, the books never the less contain important ideas that have helped to develop Paganism into the new millennium.

The 1980’s were a time of great change for the Pagan movement in terms of the spread of information and the pursuit of general acceptance. The word was out, either on the newly created Internet or in the increasing number of books available. By the end of the 1980’s there were thousands of established Pagan groups across the country, and festivals were being celebrated on the eight major holidays in the open. While there was still a lot of prejudice, especially in the Midwestern Bible-belt, in the North-East and West coast, there were more and more publicly announced rituals and events that were open to the public. New England’s own Earthspirit community was among the first to hold an annual Beltaine or Mayday event at Sheepfold Meadow in Medford, MA. Complete with Maypole, donated foods by participants, and drumming and dancing, these yearly events were no longer hidden and performed in seclusion, but were held out in the open for all to see.

Other events followed, becoming more widespread and more diverse. By the early nineties, what had once been a small celebration between invited guests in Salem, MA on Hallowe’en or Samhain had become a giant affair involving most of the local merchants and Pagan groups. Huge psychic fairs were held at the Olde Town Hall, and lines went out the door for attendees of such events.

Elsewhere in the country, other similar events were being held, and a website devoted to the progress of the Pagan community as a whole in the U.S. was formed. The Witches Voice or Witchvox as it was commonly known, was a place to meet local pagans, promote events, post informational articles, and advertise skills such as clergy and tarot readers. Most groups interested in promoting their events would post their information online for everyone to see, and from there, hold their events. As of the time of this writing, the Witches Voice community listings are still the most popular way of getting information on upcoming Pagan events.

The amount of Pagan oriented books skyrocketed in the 1990’s. With the publication of books by SilverRavenWolf, Amber K, Edain MacCoy and countless others, the amount of information available at any local bookstore or online bookseller was staggering. Whether it was information on various Pagan holidays like Llewellyn’s Wheel of the Year by the Campanelli’s or on legal issues, like Dana Eiler’s Pagans and the Law, there was a reference out there for anything you could want.

That did not mean that the information was always solid, and there was a lot of repetitiveness, especially since the publishers at Llewellyn knew a good thing when they saw it, but by the mid-nineties, there was no longer a question of whether the Pagan movement would be dying out any time soon. Neo-Paganism was here to stay.
A testament to how deeply entrenched the alternative culture had penetrated the minds of America came from an unlikely source. On November 27, 1995, “an episode of the cult science fiction show, The X-files neatly had its ideological cake and ate it too…” While dealing with a cult-oriented murder case, “the heroine (Agent Scully) burst out that ‘Wiccans love all living things’ – and that settled the matter. Suddenly, the story was in the 1990’s” (Hutton 1999, p 386).

The X-files was not the first television show to portray pro-pagan sentiment. The most stunning “display of motifs taken ultimately from Wicca in the 1980’s and 1990’s” was the hit show broadcast first in the UK and then over here in America. Hosted by Showtime, the show “Robin of Sherwood” produced by HTV was a hit both in America and across the pond. With its stunning scenery and costuming, Robin of Sherwood starred both Michael Praed and, later, Jason Connery, as the title character. The show “portrayed Robin Hood as a pagan guided by the antlered god of the greenwood – here called Herne” (Hutton 1999, p 388) . This show would influence an entire generation of Neo-Pagans, and flavor their view of magic and mystery for years to come.

Now, in the new century, Paganism is alive and well. Annual Pagan Pride events that take place across the country serve as educational tools for both Pagans and non-Pagans alike. Books and movies continue to act as influential means of education, and Paganism continues to grow. As a positive, life-affirming religion, it has its heart in the right place, and as long as it remains so, with its goals intact, it will continue to prosper and spread its message of peace for many years to come.

________________________________

References

Adler, M. (1979) . Drawing down the moon. Boston: Beacon Press.
Hutton, R. (1999) . The triumph of the moon: a history of modern pagan witchcraft. New York: Oxford University Press Inc.
Simos, M. (Starhawk) , (1979) . The spiral dance; a rebirth of the ancient religion of the great goddess. New York: Harper and Row Publishers.

Continuing the Tradition

Continuing the Tradition

Author: Talma Stormphoenix

There’s a great deal of anticipation in the air of my home right now. My daughter, my eldest child, is about to become a mother. Her pregnancy has taken me back to when I was pregnant with her. I was so excited to see my baby I just thought about how the little person was that I was carrying.

Was my child a boy or a girl? Would my child have ten finger and toes? Would my child be healthy? Did I eat right; walk enough? What would my child look like?

All of my questions were answered the night she was born. She was born healthy and strong and beautiful.

Now seeing as I was still Catholic at the time it was expected that I get her baptized and I did even though it wasn’t something that I really wanted to do. I had become more dissatisfied with my faith then but still didn’t have any alternatives in mind.

I had no idea that Wicca or any other Pagan faith existed. The Internet was still years away and I had no idea of where to go or to look for other information. No idea that I could even search for what my heart yearned for.

Before I found Wicca I had three more children but I did feel strongly enough to not get them baptized in a faith that I didn’t agree with.

Now about seven years ago I told my daughter about being Wiccan and she confided that she had also found Wicca. Talk about a pleasant surprise! Ever since then we’ve been studying together.

Now that I’m going to be a grandmother we’re going to teach her child, her daughter, our faith. And that is what brings me to the debate that has surrounded other Pagan parents and grandparents.

Do you teach this new child about your Pagan faith to the exclusion of others or be more open-minded and teach about all others?

My daughter wants me to perform my granddaughter’s Wiccaning and I will. I see no problem with teaching her Wicca first and then when questions arise teaching about other faiths that are more dominant in our society. In this way this little girl will be able to function without feeling that we’re hiding anything and she’ll understand that while not in the mainstream there’s nothing wrong with our faith.

My daughter was ten when she found Wicca and came to it on her own and the truth is why shouldn’t we teach her daughter the same things that we learned by trial and error? I can’t imagine teaching her what I was of other faiths. The only thing I was told about other faiths was that they were wrong and those folks were going to ‘hell’ but I did differently with my daughter to the consternation of my family and those lessons about other faiths have allowed her to be friends with people her age and teach about her faith and allay their fears.

One of her friends is a girl whose mother is a reverend. Her friend was nervous for a while but now, three years later, it’s nothing to her and even admitted that for a while it scared her until she got to know my daughter better.

I’ve been the maiden and the mother, now I begin my journey as the crone. Like any other grandparent I get to pass on stories to another generation about my daughter, my parents, grandparents, aunts and uncles and the rest of the family, including myself.

I get to teach lessons like I did with my children about why ants collect food and how you know it’s about to rain when you see them all over the sidewalk and how to smell it for yourself when it’s close. I get to teach her all the things that I know and about the lessons I’ve learned about my life.

I know she’ll still make mistakes but I get to pass all this knowledge on. I look forward to this beautiful challenge.

My daughter baby-sits a friend’s baby and has been watching me like a hawk. Her friend’s baby didn’t crawl because the previous baby sitter left her on her back the whole time she had her. We were trying to get her to work her legs so I put the baby on my bed and lay down too.

I let her watch me get up and crawl across the bed and then she began moving her legs trying to get her knees up under herself. My daughter had a look of shock and pleasure on her face. She couldn’t believe it. She and her friend had tried to get her to crawl but never thought about getting on the floor with her! It’s another one of those things that I still have to teach my own daughter. I look forward to that too.

Now this other child is making her way across the floor on all fours.

It’s not even all the magickal stuff that I look forward to passing on to my granddaughter. Yes we’ll have ritual and celebrate the seasons and each full moon but there’s also crossing the street and tying her shoes. Showing her how to use the DVD player right instead of like her mother with the VCR sticking pennies in it and frying it out. Singing sing-a-long songs with her and teaching her games like Red Rover, Red Rover and Fox in the morning.

Granted that’s all years away but I want to do it. Help her learn to write her name, learn her English and math and even some geography and history before she even starts school. My daughter speaks Spanish and I did also. My two youngest sons are learning to speak French so she’ll have two languages under her belt before she goes to school.

My oldest son is a car fanatic! This little girl will be able like Marissa Tomei’s character in My Cousin Vinny!

This child is the furthest thing away from being a chore for all of us and we are looking forward to being able to teach her, with her parents, all that we can. I love learning things, as do my daughter and my new son so this first grandchild of mine is probably going to suck up everything!

I thought about ways of passing on our beliefs and traditions, as we obvious will be doing. We have an open view of how things are and want to pass that on. There is what we believe in as right and wrong which is simply “Would you want it done to you?“ Which is another way of saying harm none. We’ve been blessed with the opportunity to pass on what we know and I look forward to this next generation as the blessing that it is.

Ashleen O’Gaea wrote Raising Witches and uses a term to describe what we should be doing as parents that I’ve tried to do. It’s called regency parenting. Working to raise your child to be a responsible adult and able to function in the world independent of the parents. Able to live their lives when they turn eighteen and leave your home if they choose and being able to let them go live.

Thankfully my daughter has learned well from me because she is my granddaughter’s first teacher. Right now while she is still in the womb my daughter eats pretty healthy so her daughter has learned to look forward to the taste of fruits and vegetables instead of candy and junk food. Although there is still that craving for gyros and hoagies. At least there’s a lot of lettuce!

Raising children is only so hard as you make it and that includes the discipline. My daughter was a fairly spoiled child but has become a very responsible adult so I can’t complain about how she came out so that’s another thing that is, hopefully, going to be passed on.

Yes, things can be totally different than what you plan on them to be but as it stands we’ve got our foundation firmly in place and are more than willing to work to do our best for this little girl coming in the world in the next couple weeks.

A new chapter has opened up in all of our lives and it’s up to us to make the best of it and give her the best that we can while teaching her the best that we can about everything that we can. That includes being Wiccan and practicing Witchcraft and being under the big, beautiful umbrella of Paganism.

Let the adventure begin!!

Pagan Doers – How To Get Things Done

Pagan Doers – How To Get Things Done

Author: Sia@FullCircle
There has been a lot of talk in our community lately about what our Pagan Leaders do for us (and in some cases, to us). But I’m not going to speak on that subject, because the folks here at Full Circle are not Leaders, we’re Doers.
Doers make things happen and their actions light the way for those that wish to follow their example. Full Circle lights the way by organizing events for the Earth Wise Community as a whole. Those who want to join us, show up and get to work. Our volunteers have a say in what we do and how we do it. Those who simply want to attend our events, do that. The latter vote with their feet and with their pocketbooks and we think that’s fair.
What we do here at Full Circle is done at a grass roots level. We work in and for the community. You have a chance to meet and talk to any of us whenever you attend or work on one of our events. You also have the power to help our organization grow and to make a difference in your community.
Full Circle was started by two women with a vision of a Pagan Event Group that was non-denominational and community based. We were committed to networking and to charity work and we wanted this organization to reflect that. We also wanted to create a group that was family friendly but offered adult only events, as well. Finally, we wanted to do Inter-faith work because we wanted to meet people of like mind who cared for Mama Gaia and respected Earth Wise Spirituality. And so we began the work of creating Full Circle. We were later joined by some marvelous men who helped us make this vision into a reality.
I occasionally hear stories that paint Full Circle as some huge organization with deep pockets and a vast network of volunteers. The stories are born, in part, because we do complex events, like M.U.S.E Camp and The Witches Ball, rather well. Would that these stories were true. The money that funds Full Circle comes from several of our Council members. We are not rich and we have families to support, so this was cause for some nail biting on our part. Happily, we have managed to end every year in the black. As for our volunteers, they are few in number, but highly organized, extremely competent, and very dedicated.
The Council members and our Web Builder put in a lot of volunteer time for Full Circle. This is added to the time we spend at our jobs and with our families. Over time, we’ve found others who share the vision and, equally important, they are people who share our work ethic. While we would never ask our volunteers to work the insane kinds of hours we put in (we’re twisted, we freely admit it) we do ask them to follow through on the things they commit to do. We have been wonderfully surprised at the results. We always knew in our hearts that responsible Pagans were out there and they’ve proved that to us. We also knew that the other kind were out there, and sure enough, they’ve taken on projects only to “flake” and let us down. Thankfully, that has happened only a few times and we’ve always been able to regroup, so it has never hurt the quality of our events.
Yet, even responsible and dedicated people can get hit by what our Chief of Operations calls “The Cosmic Twinkie Truck”. For this reason, we try to train two people for any one position, just in case. It is not unlike the apprentice programs you’ll find in the various guilds or in the martial arts. By training up those who will replace us, we insure that our people won’t burn out and that our work will go on after we’re gone. Otherwise, we ‘ll have nurtured nothing more than a Cult of Personality and that’s not what we’re about.
But how do you find people with whom you can share both authority and responsibility? We do that by working with our volunteers over a period of time. We get to know their skills and their areas of interest. When they have shown us that they are committed and capable, then we ask if they’d like to do more. If they say “yes”, they are given more responsibility. We try to give them work to do that excites them because people with a passion can move mountains. At the same time, we make sure that the folks who do the dull jobs get first pick when something fun comes around. In this way, we find the Doers: the people who have the time, commitment, skills, and resources to make things happen. For example, acting Chairs from two of last year’s events were asked to join the Council this year. Some of last years’ volunteers were asked to act as Chairs of Committees. Some members have now become very active volunteers on certain committees. Members of other Pagan groups have since signed up to work on special projects with us for next year. We believe that by doing this work in an organized fashion we are building something of value for all Pagans.
We’re blessed here and we know it. Very often, the people we’ve needed have miraculously appeared and they’ve done a stellar job. As for the few people who’ve let us down … well, what can you do? Flaky people are everywhere, not just in the Pagan community. Alas, they are often the most charming and enthusiastic people we encounter. The so-called “Flake Factor” is the reason why most non-profit groups don’t hand important responsibilities over to untried volunteers. You see, we’ve all been disappointed too many times to take anyone on at face value. Don’t let that worry you though, you will find a welcome here. We don’t pre-judge anyone but we do pay close attention. What you say is not as important as what you do and how well you play with others. If you let us down, we’ll release you with blessings, wave goodbye and wish you well. Then we’ll get on with the work we have on hand.
Some people come to us and want to give us their power. To this we say “Thanks, but no thanks”. None of us want to be Gurus. We believe that being Pagan means accepting responsibility for yourself, your actions and for the quality of your life. We believe that it means claiming your own power and not giving it over to someone else. Ideally, it also means that you use your power to better the world you live in. That’s what Pagan Doers do.
Occasionally, we’ll have someone approach us who wants to pad their “Pagan Resume” and they think that our group might be a good way to do that. These people often want to start at the top and they are disappointed to find that we don’t care very much for titles around here. You may be Lord Duck-a-Muck or a 5th Generation Atlantian or even an Elf-friend. That’s fine; this is California after all, but when you’re here among us, you’re just one of the gang.
For this and other reasons, I ask our people to read books on subjects such as:

Active Listening,
Positive Confrontation
Codependency & Dysfunctional Family Systems
Group Dynamics
Stress & Anger Management &
Effective Management Techniques

We then sit with our volunteers and work out ways of dealing with certain situations. “Praise people very publicly, ” we say, “and correct mistakes privately”. “Don’t spread gossip”. “Listen more then you talk”. “Remember” , we say, “to place principals before personalities.” And most importantly, “Fight fair when you disagree and treat each other with respect.”
Not everyone has these tools placed in their toolbox during childhood. Some of us have to add them in as adults. I know many Pagans who can claim to have 50 books on ritual techniques in their library but they don’t own a single book on conflict resolution. I believe that this is one reason why so many Pagan groups don’t last.
We’re an eclectic bunch, we Pagans, so that means we need to listen to as many different voices as possible if we want to serve our community. We have people in positions of responsibility that are Gay, Lesbian, Straight, or Bi-sexual. Some of our folks are in monogamous relationships, some live the single life, and some are in polyamorous households. Some have children and some do not. Overall, we encompass a wide range of Paths and Traditions. Our backgrounds, ages and life experience vary widely. We also do inter-faith work, as I’ve said, and I’m proud to say that we have Jewish folks, Buddhists, New Age Thinkers, Christians, and Secular Humanists working right alongside of us. Some of these people attend our events, some are involved in groups we sponsor, some serve in Operations, and some work on various committees. All are valued for their greatness of heart and for their many skills.
When we do use a title such as “Leader” we have a wyrd way of defining it. A “Leader” at Full Circle is the one you see doing the donkey work. This comes as a shock to some people. We’ve had folks approach us who want to have all the “fun” of leading, that is, they want to pick and choose all the interesting tasks for themselves and they want to have other people do the dull and boring jobs. Other types think that leading means telling other people what to do and doing nothing at all themselves. Here at Full Circle we think differently. We think that being in charge of something means that you do the most work of anyone in your group. It means you’re the first one to arrive and the last one to leave. You do whatever needs doing. If that means you clean the toilets before an event, then so be it. Don’t laugh, I’ ve done that. The closest I’ve ever gotten to holding a Staff of Office is that toilet brush. So it goes.
Often people come to us and say “You should do THIS!” (“And with what army?” I think to myself). What I reply to them, though, is this: “That’s a great idea! Now, how are you going to make that happen?” I even have a form for them to fill out. (1) . It asks for details, schedules, budgets, fund raising ideas, and a list of likely volunteers for said project. Ninety-nine people out of a hundred shake their heads and walk away. But sometimes that one special person approaches us and says “I’d like to see this happen and here’s what I can do to help”. That person usually ends up on a Committee. And then, Goddess help them, because they are now a Pagan Doer. As such, their goal will be, as our motto states, to “Honor the past, celebrate the present and create the future”.
Wishing you strength, laughter and good company,
Sia
(1) Oh, yes I do! How do you think I’ve survived this long?
Bio: Sia recently completed a two year term on the Board of Directors of the Wildlife Rescue Effort. Overall, she has worked with a total of 5 different non-profit groups on a variety of social & educational issues. She has over 15 years of experience working behind the scenes at a variety of conventions and gatherings; mostly in the Neo-Pagan, Science Fiction and Feminist communities. Her academic background is in English Literature, with an emphasis on Women’s Studies and Art History.
She practices in a Green Tradition and is active in several Ritual Circles in Silicon Valley and in Santa Cruz. For the last 6 years she has presented lectures and led workshops on such topics as wildlife preservation, conflict resolution and Neo-Paganism.
Sia is the Owner of Snapdragon Gifts (www.snapdragongifts.com). She lives with her husband and 4 cats in Santa Clara, California. In her spare time, she gardens and works as a volunteer Rehabilitator for various wildlife and cat rescue groups. She is currently writing a book on the use of humor in Ritual.
Photo credit: The amazing image above comes from the Fairy Oracle by Brian Froud mnd is used by permission. Other images by Brian can be viewed at www.worldoffroud.com

Author’s Note: If you have enjoyed reading this piece, I would ask the you help support the Witches Voice in their efforts to celebrate and support the Pagan community by becoming a Witchvox Sponsor. They rely on our support to keep this non-profit website up and running, so please, do your part to help our community and send them a donation. With thanks, Sia

Let’s Talk Witch – Personalized Magick and Ritualistic Witches

One commonality that Witches and Wiccans share is that both approach magick in personal ways–ways that can be incredibly complex and very simple. Kitchen Wiccans and Hedge Witches, for example, rely heavily on pragmatic, uncomplicated magick, much of which originates in folklore and superstition. Hedge Witches traditionally do not belong to a coven. Solitary practitioners depend on self-study, insight, creativity and intuition as their main guideposts. Hedge Witches may be self-dedicated, but they are rarely publicly initiated. Similar to village shamans and cunning folks, they provide spells and potions for daily needs.

Some Witches practice magick with more ritualistic overtones, drawing inspiration from the Kabbalah (Jewish mysticism and magick) and other mystical and spiritual movements. Ritualistic Witches, for instance, approach every aspect of a spell as if it were part of a huge puzzle: Each piece needs to be in the right place for everything to work as it should. For example, the astrological phase of the moon should be suited to the task, and every part of the working should be carefully constructed to build energy toward a desired goal. Workings such as these have been used for a long time and are honored as part of the tradition from which the Witch originates. That is not to say that a ritualistic school has no room for variety or improvisation. It’s just that the improvisation usually happens with a set framework.

Solitary or Coven?

Solitary or Coven?

Author: Silverwolf

Solitary or Coven?

One of the key choices facing pagans is the decision to be a solitary or to join a coven. Obviously a third option is to do both: you can have a practice on your own and still work with most Covens, but for many the practical answer is one of the other.

As Pagans, we generally enjoy a great deal of freedom in the development of our own particular path, and one of the decisions we all face is whether we want to or even feel we need to work with others in our path.

A solitary path brings complete personal freedom and the ability to truly work on a path that fits with your own beliefs. On the other hand, a coven can bring collective knowledge and experience that you may never obtain on your own, as well as the energy that a group can tap into.

The nice thing about Paganism, however, is that most will agree that there is no right or wrong answer for us. If a Coven works for you, so be it. If the path of a solitary works for you, so be it. Of course, you cannot call yourself a member of an initiatory tradition if you are a solitary, but that’s o.k.

Part 1: “Alone but not lonely” – by Silverwolf

Why do people stay solitary Pagan practitioners? Of course it you wish to join one of the initiatory traditions then you have to join a coven. There are other traditions that do not require direct initiation, and you can be a solitary and still practice that path. Of course, most solitaries simply create their own path, which is why they decided to remain solitaries in the first place.

As a matter of terminology, some people refer to solitary practitioners as “solitaries” and some as “solitaires”. I use the former here, but there is nothing wrong with either.

The vast majority of Pagans do start out as a solitary of course. At what point to do you realize you are Pagan? This usually comes on slowly and often as an act of discovery.

You may have had some leanings towards Paganism, but you were not familiar with what exactly it was. Then you read a book, or talked to someone, or ran across a web site that described being Pagan and you realized that that was what you had been feeling already, but didn’t have a name for it. A coven member introduced some people directly to Paganism, but even there these people usually were Pagans in their beliefs already, they just didn’t realize it.

What level of commitment?

The decision to not join a coven usually comes from simply not having the opportunity to join a like-minded coven. Just because you want to join one doesn’t mean there is one nearby with similar beliefs or that they are interested in new members. In fact, it is really incorrect to say that some people decide *not* to join a coven – most simply never decide *to* join one.

Some people practicing solitary would prefer to join covens but simply have no opportunity. Some are simply not involved enough in their practice to want the regularity of coven life. Just like a Christian who only goes to church on Christmas, or even not at all, but still considers him/herself a Christian.

Many people hold Pagan beliefs, but not everyone feels the need to actually “practice” anything and of course there is nothing wrong with that. As part of deciding on a Pagan path that is right for us, the level of activity and involvement that we pick is also a personal decision we need to make. A coven may simply require more activity and involvement than some Pagans are willing to invest.

A variety of traditions to draw on

Being a solitary has both pros and cons. The benefit of being able to construct a tailored path that fits you also means that you do, in fact, have to create this path yourself. You will undoubtedly take inspiration from other works, but you will create the path yourself. Now that is not to say that you can’t get help. Instead of learning about one tradition, you will probably need to research and learn about many traditions in order to find the parts that you wish to incorporate. Of course, you can also simply create your practice by following your own instincts without basing your practice on any previous works. Personally, I enjoy learning about different religions and beliefs, so I view this as part of the growing process as opposed to a chore. But it is work, no mistake.

Community for Solitaries

Being a solitary does not mean that you are without others to help you. You can discuss history, philosophy, ritual, and other aspects with other pagans – solitaries and coven members alike. Their views may match your on some issues, and diverge on others. You ultimately need to pick the pieces you will incorporate into your own beliefs, but you can still discuss ideas and solicit comments and opinions. This is part of the key attraction of a solitary path for me – the ability to take the best of all worlds to construct a path that fits me perfectly, and one that can grow and evolve as I grow and evolve.

A solitary is, by definition, alone and this potentially means on missing out on the benefits of community. However, there are several options to get the benefits of community that come automatically with a coven. There are on-line communities where you can meet on neutral ground, the Unitarian Universalist church is quite Pagan-friendly and I am actively involved in the one near me. Of course, a UU church welcomes Pagans, and many of the practices are purely Pagan, but it stops short of the more religious aspects of Paganism. Still, it provides a great place to explore beliefs and to put social and ecological beliefs into action.

The Solitary Path

Would I ever join a coven? Perhaps – I have nothing against covens and I believe that covens are absolutely the right path for some. If I ever found one that I felt matched my own path closely enough, and that seemed supportive and still flexible, I would certainly consider it. I enjoy attending public rituals on occasion and wouldn’t mind having a group to participate with regularly in rituals more closely aligned with my own path.

Having others to help craft new directions and explore new aspects of my faith could be fun. Joining a coven is also not permanent, and if my coven and I moved in different directions later I could simply leave the coven. With the tight community that a Coven forms, however, this would not be a step taken lightly. But I feel no need to join a coven today, or even to try to seek one out. For now, I continue to explore my faith and my direct relationship with the deity.

Part 2: “Hold Me As I Spiral And Spin” – by Chicoryflower

There are so many solitary versus coven arguments available, so pointing out something novel is challenging. However, it’s the language we’re looking for. An opinion that seems hip in a way that we value.

So with that in mind, I’ll explain that I wasn’t looking to join a coven when I stumbled upon one that I adore.

I had two brushes with covens that left me feeling that coven life was not for me. I wanted to hone and caress my own sense of divinity, explore my own boundless spirituality and not be hemmed in by the conceptual spirituality of others at different stages in life, from different backgrounds, with different (not lesser or greater) emotional and intellectual needs.

I don’t want to sound like I felt it would be an inferior experience, far from it. But I worried that others might feel the need to explore avenues, which I was less interested in, and I might be attracted to areas that they didn’t wish to learn about.

When you “sign-up”, it may seem that the 101 classes are beneath you. You might feel like you’ve been forced off the 10-speed and back on to the tricycle, but this is another benefit of being in a coven. There are precious gems of information about the coven within those classes. Take your time, go to as many as have been assigned, or more, you won’t be sorry. By the end of a year, you’ll realize it was beneficial and a great value of time, effort and expense. You can ask questions, and they will be answered. You can’t get that out of a book!

Covens can meet a lot of needs, and the first one is that perfect love and perfect trust doesn’t exist within the larger community of witches, it can only exist in covens where that is part of the vows you take. Otherwise, it’s just down to you and your divinity to have 100% certainty that all is done with the best you have to offer.

When we meet in perfect love and perfect trust, this has a lot to do with recognizing the intrinsic divine in others. It’s an exercise that makes us better people, better witches, and better friends, everywhere else in our lives. When we love and trust in this way to recognize the divine within others, and we also stretch our own understanding of divinity.

While we don’t necessarily agree with others, often some thought or idea is planted in the back of our mind that later might bloom and we find that it has made our consciousness expand effortlessly.

Community is something that “churches got and pagans ain’t”, in many quarters. When pagans go out looking for a safe, secure, intelligent way to grow as Wiccans, there aren’t a lot of options. As Silverwolf pointed out, there are a limited number of fully hived High Priestesses willing to take on new dedicants. So it follows that of that small number, it’s just not likely that the perfect coven is necessarily going to be one of them.

To me, this seems the greatest reason for witches to drive that extra mile to be a part of a tradition with degrees. There might be a day when the world has plenty of good covens with excellent High Priestesses, but until then you will need to be willing to make a little extra effort.

However, a group doesn’t need a degreed High Priestess from an established tradition to create a culture of love, trust, and sharing among other witches. It is possible to take vows, create new traditions, share knowledge and become tomorrow’s elders in a new tradition.

Coveners can hold each other somewhat accountable to learn the ways completely, and in a way that is generally agreed upon by others. Almost every tradition recognizes that you may have a personal pagan path that doesn’t match everything perfectly, and when we hive, this becomes a part of the heritage of the tradition. This is the same way that your High Priestess’ personality, knowledge, and idiosyncrasies helped form and guide your learning experience.

Being a part of these rites of passage enriches the experience of a witch. We know what we’ve mastered, but it certainly helps to have a group of elders second the notion and reassure us. Having the benefit of being seen by others and having the reality reflected back to us helps us grow, embrace ourselves, confront our shadows, and ultimately be enriched.

To be perfectly honest, I’m a very new dedicant, but these were the points and counterpoints that helped to form my decision to join a coven. I met the High Priestess several months ago, and it took a few stops and starts to be sure that this was the path I wanted to take. At each return, when I pulled back to be sure this was what I wanted to do (and for other more personal reasons), I was greeted with warmth and welcoming. It was easy to follow my instincts as they all uniformly voiced approval.

Conclusion

Solitary or coven, solitary plus coven, solitary and later coven, coven and later solitary…how you pursue your spiritual path as a Pagan is a decision that you and you alone can make. There is no right or wrong, no good or bad, only what is right and good for you specifically.

One of the truly special things about being Pagan is that we do have this freedom to choose. This is s fundamental given and part of what distinguishes us from most other religions: we do not believe that someone else is wrong because they follow a different path.

We have not received any commandment from our Gods to convert others, and eternal pits of fire do not await those who decide on a different way. So make your choice based on where your heart leads you.

Look inside yourself to make these choices, and make sure that you are making them for all the right reasons. Others can help provide advice or insight, but only you can make the final decision. And if you change your mind later, that’s o.k.

— by Silverwolf and Chicoryflower

The Witches Magick for January 2nd – Second Sight Spell

Second Sight Spell

Goal: To increase psychic abilities.

Items Needed:

Purple candle

Piece of amethyst.

Be careful what you ask for-psychic abilities can be a mixed blessing. If you want to work on expanding yours, go slowly and don’t forget to use protective shields. A good familiar can help ground you while you do psychic work if you ask nicely. This spell was originally published in, “Circle, Coven & Grove: A Year of Magickal Practice,” as “Spell to Open the Inner Eye.”

Perform this spell under the full moon–outside, if possible. Light the candle and hold the amethyst up to your third eye (between your eyebrows and up a bit).

“Moon, moon, burning bright

Help me hone my inner sight

Make my vision clear and true

Show me what I need to do

Whether cards or stones of old

Show me what I need to know

Guide my heart and guide my hand

Help me see and understand.

So Mote It Be.

Try to stay open to any messages you might get through your second sight. Be particularly alert to dreams and portents.

Pride and Paganism in the 21st Century

Pride and Paganism in the 21st Century

Author: Melanie Marquis

As one of the fastest growing and multi-faceted religions in America, Paganism has lately enjoyed more understanding and awareness from the mainstream community. Today, more Pagans than ever before choose to openly express their beliefs and practices. But what led to these changes?

I talked to many of today’s most notable Witches and Pagans, those who have been legends for decades, and those on the cutting edge of the modern Craft, to find out where the magical community stands today in terms of openness, expression, and public understanding, and to shed some light on how we got here.

“Hiding one’s magickal inclinations can be detrimental, ” says Raven Digitalis, Neopagan Priest, Gothic DJ, and author of Goth Craft (Llewellyn 2007) and Shadow Magick Compendium (Llewellyn Sept. 2008).

“It can be mysterious to a point, and perhaps manageable if someone only dabbles in charmery or kitchen witchery, but for someone who lives the magickal lifestyle, hiding and denying this part of one’s constitution can reinforce ideas of shame and insecurity, which builds up and can become suffocating over time. I have never hidden my beliefs, practices, or lifestyles; I simply see no need to do so unless the self-protective necessity is absolutely dire, which is the case for a handful of individuals.”

Considering that handful used to be a gigantic armload or two, we’ve come a long way.

Gwinevere Rain, college student and author of Llewellyn titles Spellcraft for Teens, Moonbeams and Shooting Stars, and Confessions of a Teenage Witch, is the founder and Editor of Copper Moon, http://www.copper-moon.com, an ezine for Wiccan and Pagan young adults. “I think that my generation and those younger than myself are more open about being Wiccan, ” she says. “I hope that ‘staying in the broom closet’ is a fading custom, but I guess, only time will tell.”

Early Pagan leaders like Circle Sanctuary’s Reverend Selena Fox, who organized one of the U.S.’s first officially recognized Wiccan churches, and spearheaded the ultimately successful effort to get the U.S. military to recognize the Pentacle as a religious symbol that can be used on military graves, have been catalysts in the evolution of modern Paganism, speaking out about their beliefs in a time when doing so entailed a lot more risk and a greater amount of boldness and bravery than it generally does today. They’ve witnessed firsthand how Paganism has transformed over the years, and they offer insight into the forces behind that change.

“Since its revival in the mid-20th century, ” says the Reverend Selena Fox, “Paganism has grown in size, scope, diversity, maturity, and visibility. The quest for equal rights for Pagans in the USA and in some other countries has had many successes through the years due to the combined efforts of those of many traditions.”

Carl “Llewellyn” Weschcke, current Chairman of Llewellyn Worldwide, the U.S.’s largest and oldest New Age/Occult/Magick publishing house, has been a major force in educating our communities about Paganism for decades, through the countless books published by his company, and also through his own willingness to be a Pagan in the public eye in the 1960’s and 1970’s, his magical and metaphysical practices and beliefs being the focus of media attention for many years. Commenting on the changes he’s seen regarding the Pagan community, Carl points out that even the word “Pagan” has much different connotations today than it did in the past:

“People may challenge our beliefs, ” he says, “but there is far more respect today for ‘alternative spirituality’ than 50 years ago, and when we use the word ‘Pagan’ today, most people know what we’re talking about. The basic change is that “Pagan” no longer means just ‘non-Christian, ’ or worse, ‘anti-Christian, ’ but is more often recognized as “alternative spirituality.” Paganism shares very little with Indian or Japanese Buddhism, for example, as non-Christian religions. On the other hand, Japanese Shinto does compare comfortably with European and American Paganism.

As a further point, ” he says, “modern Paganism is much more than Celtic spirituality and more and more is inclusive of Nordic, Germanic, Spanish, Italian, Greek, and on to Egyptian and African Spiritism, to Mayan and Afro-Caribbean, and native American traditions. “Paganism” has become a word for Earth-based spirituality – with nurturance of Nature and non-human life, visible and invisible, as key principles. Not all non-Christian religions share that with Paganism.”

“There are obviously several factors at work, ” says Ray Buckland, who is known as The Father of American Wicca due to his enormous role in introducing Witchcraft to the U.S. “Number one is probably the education that people of today have, both in general and specifically regarding paganism. They are more inclined to think for themselves and to take an interest in and express that interest regardless of what others may think or say. With the knowledge of what paganism – and especially Neo-Paganism – is, there is not the fear of being branded as a tool of Satan! There seems to be more of a thirst for knowledge these days, than in earlier generations. All of this, in turn, has led to the openness of mass media to previously occult subjects that, in turn, have led to more seeking and enquiring about what is presented.

“In the past there has always been a general fear about this whole field; that fear due to ignorance as to what was involved. It is by examining and learning all about a subject that such fear is erased. With today’s Internet access, among other things, there is the ability for anyone to research anything. In the “early days” of Neo-Paganism, Wicca, and the like, a few “pioneers” set out to straighten misconceptions and to show what was really believed and practiced. I think that started the ball rolling and today, with computer access so readily available, the ball (of enlightenment) is now traveling at very high speed!”

Brian Ewing, Membership Coordinator of the Pagan Pride Project that organizes large public gatherings, reports that their events are growing in popularity, with tens of thousands participating in activities each year around the world. Like Ray Buckland, he also credits the Internet with helping to facilitate some of that growth. The Pagan Pride Project’s website at http://www.paganpride.org serves as a source of information and a means of communication for people interested in the project.

“The Internet and email lists greatly facilitated the growth of the Project, ” he says. “Being able to connect quickly, despite living in different cities, and finding out about each other’s plans and existing events, helped us band together.

“The Internet also helps us advertise our events more widely, and for less money, than was possible in the past. In this way, we attract more people to our events. I also believe that Pagan events, including our own, are growing rapidly because our religion is now growing rapidly. We reached some kind of critical point, when there was enough practicing Pagans that they wanted to hold larger events where they could practice and worship together.

“Lastly, Pagan Pride events, and probably other events, were partly galvanized by the election of George W. Bush, and the fear that a neo-conservative administration would adversely affect our movement. I remember in 1999 George W. Bush and Congressman Bob Barr were both making some pretty negative comments about Paganism. People responded to that by writing to newspaper opinion sections and starting events such as Pagan Pride Days.”

Thriving and ready to take action, it seems that today’s Pagan community has undergone a lot of positive changes in recent years. Of course, not all the changes are seen as positive.

Flash Silvermoon, creator of The Wise Woman’s Tarot, a matriarchal Tarot deck, describes some of the negative changes she’s seen in the Pagan movement.

“One of the main differences that I see in the changes within and without this movement if you will is the fact that most of the movers and shakers in the early 70’s were powerful women, and most specifically, the Dianic branch of Wicca.

“This rising tide of Women’s Spirituality blended a Goddess centered Spirituality with Feminism, which is really humanism when you get down to it. The Womanspirit Movement swept through the country like wildfire, creating a more fluid and anarchistic style of Goddess Worship than some of the more traditional Wiccans.

“One of the problems that I have seen with the new mixed Pagan groups is that most are not at all really reverent of the Goddess or women. The talk is there but the walk is not, and most of the Pagan fests that I have attended bear the same old world sexist practices of male domination and sexual objectification of women. I realize that this can’t be totally true of all the new pagan groups but it sure seems to predominate. Even the women in some of these groups can tend to be very hierarchical.”

However, the Pagan faiths still generally enjoy a reputation of equality and respect for both sexes. Copper Moon’s Gwinevere Rain explains, “I was first attracted to Wicca because it was very empowering. It showed women being equal to men; additionally, the idea of magick was so appealing to me. The religion represented everything I wanted: to be equal, empowered, and spiritually comforted.”

So where do Wicca and the other branches of Paganism stand today? Have we really moved past a need for secrecy and concealment?

“I have had mail from guys in prisons who are openly allowed to practice their craft, ” says Ly de Angeles, outspoken environmentalist, screenwriter, and Australian author of Tarot Theory and Practice (Llewellyn 2007) and the collaborative work, Pagan Visions of a Sustainable Future (Llewellyn 2008). “I have also had a long connection with another guy who is in the US army, and I am very aware that Wicca (not Witchcraft) is a recognized religion and yet … the open expression of Paganism is still seen as fluff and twaddle by most; a bunch of very evil people by others.”

Gwinevere Rain agrees that negative and false stereotypes still exist. “I hope that the stereotypes about Wiccans and Witches are changing, ” she says. “It used to be that people’s vision of a witch was a green old hag; now that that has subsided, other images are at the forefront of people’s minds. It seems that one of the persistent false stereotypes is of real witches seeking to hurt people by casting hexes and curses.”

Because of such myths, some Pagans are deterred from expressing their beliefs openly. Christopher Penczak, teacher of magick and author of the popular Temple of Witchcraft series published by Llewellyn Worldwide, explains, “I think we are blessed to live in a time and place where more Pagans feel comfortable being out of the broom closet. While it’s important to be grateful for great strides we have taken in the recent decades, it’s also important to remember that not all Pagans and Witches have the same freedom, both across the world, and even in more conservative areas of the United States. Thankfully, most of us can live openly if we desire, and I think most pagans who can do so safely, do live an open life.”

When I asked Carl “Llewellyn” Weschcke if he feels that Pagans today are more open about expressing our beliefs, he also pointed out that where we are has a lot to do with it. “The best I can do for a short answer is to presume that today most of us are relatively comfortable in speaking about being Pagan in most selective social environments, ” he explains. “In other words, we can’t be particularly comfortable as Pagans at a Baptist convention, but we are comfortable doing so in our family and familiar social environment.”

The Pagan Pride Project’s Brian Ewing states, “The rapid growth of Pagan events, including Pagan Pride Days and many others, has allowed people to reveal their practices in public. But there are still many Pagans who practice in private, because there are occasional, but very real, instances of discrimination in the workplace or among neighbors.”

Brian reports that their events have been fairly well received by the public. He recounts only one protestor that he’s personally seen, at an event in Los Angeles. The protestor simply held a sign that read “Jesus Saves” on one side, and something about “You’re going to Hell” on the other side.

Raven Digitalis, who likes to host community worship circles in his hometown of Missoula, Missouri, reports that his gatherings have not attracted serious protest. “We are getting quite an outer circle going on! We have even performed some circles in the yard, ” he says.

“Living on a busy street, many cars have witnessed this; the reactions have been varied. Most people in this case simply drive by and look strangely, while others stop their cars to watch. It hasn’t escalated beyond that, luckily, though nearly all of our circles are now held in private places because the ‘public’ energetic exchange should only be reserved for certain times, places, and intentions.”

Tierro, lead guitarist and producer of the international Pagan tribal psychedelic rock band Kan’Nal, recalls an incident where his band encountered “polite” discrimination:

“Kan’Nal was booked to play a high end ‘Captain Planet’ fund raiser in Atlanta last year. The booking agent delicately requested that we not do anything ‘Pagan Like’ on stage in fear of offending the guests. We all laughed as if of course we would behave, but never said we would not… As far as I am concerned, the act of being born is a pagan act; it proves our equality and connection to the animals, plants, and the mysteries of the universe. To breathe is a pagan act, for we breathe together with the trees, fish, birds and bees. To experience joy, love, sorrow and loss is a pagan act, for all these emotions are reflected in the animal and plant kingdoms. So to show up and rock out a Kan’Nal set … well that alone is definitely a pagan act.”

So what is it about our religion that stirs our passions to the point that we want to speak out about it, wave our wands in the face of dissent and proclaim our magical faith to a world that, despite an increase in public awareness of what Paganism truly is, still couldn’t hardly care less? Says Christopher Penczak, “The more witches we have out and open, the more it becomes ‘normal’.”

Raven Digitalis expresses a similar sentiment. “It shatters commonly-held notions for a person to see a ‘Witch’ looking and behaving like a (relatively) ordinary person, ” says Raven. “When people learn about the validity of the modern Craft, it brings a modern and more realistic context to an antiquated stereotype. People see us operating and functioning and being progressive in our own lives, and not choosing to hide ourselves (and not having many adverse responses as a result), which can encourage others to do the same.”

Gwinevere Rain first started writing about Paganism when she was 14 years old, publishing articles in Cauldrons and Broomsticks. “I wanted to show others that young Wiccans can be as serious about religion as adults, ” says Gwinevere. “At the time there were many stereotypes about young practitioners just practicing Wicca to be ‘cool.’ I wanted to help counteract this misconception. For me, it’s worth being open or ‘out of the broom closet’ because Wicca is a part of who I am. I don’t want to hide a significant part of myself.”

Of course, not everyone wants to be open about his or her Pagan faith. Says Gwinevere, “It is important to do what is best for yourself and not succumb to any pressure within the magical community. Just remember that everyone moves at their own pace and you may not be ready to become an outspoken figure of this beautiful religion.”

Christopher Penczak stresses that the individual’s chosen path should be respected: “We should respect our sisters and brothers who wish to be secretive, as the spiritual path is a personal, and sometimes secretive, path. We cannot decide to out someone who wishes to remain private.”

Raven Digitalis emphasizes that the ways we express our beliefs to others should be appropriate for the person we are talking to. Says Raven, “There is always a balance. I believe that people should be communicated and interacted with based on their own levels of understanding. Whereas it might be appropriate to call oneself a ‘Witch’ to someone familiar with magick, it might be better to call oneself a ‘Wiccan’ or ‘Pagan’ or even ‘Earth-honoring Healer’ to someone else, who instead understands the definition of that vocabulary.”

So, what does the future hold for Paganism? How can we publicly express our beliefs in a way that ensures the well-being and growth of our community? “One of the best ways of showing Wiccan/Witch pride is to be a good person, ” says Gwinevere Rain. “Society will catch up with us if we make a collective effort to be kind, healthy, and smart people.”

Ly de Angeles also says that responsible actions are key. Ly explains, “The open expression of Paganism and magical beliefs, in my opinion, needs to be backed with very real and credible behavior, as I have seen way too much hubris and listened to way too much jargon and sheer wankery. I apologize to those who are not that way (and you are many) but the rest really need to look to what you wish to achieve for the greater community of Paganism in the future. Education and knowledge in diverse areas is the key. Acting on that is a way through. I suggest we enter the sciences, politics, the education system, as well as the Green movement.” She also shares a warning: “I am disturbed by the rising tide of radical right-wing fundamentalism, in the USA in particular, and suggest it may be very necessary for openly expressed Pagans to watch their constitutional backs in the future. This is not paranoia but prophecy, darling.”

The Wise Woman’s Tarot creator Flash Silvermoon comments that respect for women is integral. “To my thinking, ” she says, ”one earns their position through study, dedication and commitment, and if one truly loves and worships the Goddess, then women must be more empowered and respected as Her surrogate.”

Raven Digitalis is hopeful about the future of modern Paganism. Says Raven, “I think Neopaganism is becoming more and more personal and personalized every day. As more and more people are drawn to the ways of magick, self-empowerment, and mysticism, personalizing one’s own beliefs and practices will serve to allow the Pagan movement to grow and establish itself with much fuel and dedication behind it.”

The Reverend Selena Fox of Circle Sanctuary puts it in a way that resonates throughout the heart of Paganism: “It is important that Pagans of many paths and places continue to find ways to work together in our quest for freedom and in bringing more health and balance to the greater Circle of Nature of which we are all part.”

Perceptions of Pagans: What Are People Afraid Of?

Perceptions of Pagans: What Are People Afraid Of?

Author: Ares Hearthfire

It is amazing to me that 30-plus years after the late Dr. Leo Martello won his right to hold a ritual in Central Park we still have to come back to discussing how we are perceived. The public at large is not afraid of our religion. No, most of them tend to let us be and mind their own business. I say that with certainty since that is human nature. However, there are still those that fear…or do they?

It seems that every few weeks there are more stories mentioning Witches, Wiccans or Pagans in general. While most of the articles are now positive and informative, there are still those that report that so and so of blah blah blah church held a meeting that people are going to the devil. In listening to them talk we find that they really do not fear us. They fear the loss of their own voice.

One reason why many see the Christian extremists in this country demanding that laws be made to support the Judeo-Christian belief system is that they can feel the changes coming. Just like us, they open the same papers and do the same Internet searches and find so many articles and sites discussing Pagans. We are all humans after all; it is not like we have different sources of news and information!

They, like us, can plainly see that there has been a rise in articles and hence, a rise in the amount of Pagans there must be. While many complain that these people see the devil in all things not Christian, I feel that is very much another reason that they perceive us differently. They do not care about reading what Pagans believe. What we believe does not matter. It is not our beliefs that bother these extremists. It is the fact that we exist and breathe. There really is no logic in this.

The goal of these groups and people is not to slander our paths. That actually is just a means to an end. They simply want to make sure that people keep following their ideas. They have been brought up in regions where there has been nothing more than pure homogeneity. Almost everyone in their communities was the same in terms of race and religion. In reality, they simply fear change. For some reason they are just resisting the tides of change that are happening in the communities. It is the change that they truly fear, not us.

In general, most people are very accepting of our beliefs. There have been Pagans serving with and even as heads of interfaith organizations for over ten years. The organizations that they have sat with and chaired accepted their membership. From this it can be implied that clergy of many other religions have absolutely no problem with the Pagan path. Indeed, many are intrigued and want to learn more about it themselves. This type of inclusion would have been impossible to dream of several decades ago. This shows a great deal of progress. After all, if you can gain acceptance of some shepherds you also gain the acceptance of their flocks.

During Samhain season, it seems that almost every newspaper in America interviews a Witch. Most of these reports are positive. While some still include words like “warlock” and may describe some practices as “hokey,” we cannot let that blind us as to what is truly being said. Since many of the journalists do not read books on Witches or Wicca they would not know what “warlock” means to us. Since they do not tell us every word they are using, we cannot correct them ahead of time.

Behind the semantics, they still report normal people doing things a little differently. They may seem hokey to those that do not practice our faiths, but they do see that we are not harming anything and have fun doing what we do. That is the point! The general public is not stupid. They do not care what we do, as long as they see we are open to people watching and reporting they will begin to trust us.

In some parts of the country being a Wiccan is not even a big deal. Here in New York the Covenant of the Goddess used to have a local council, however the “Gotham” council was disbanded. Simply put, the community here is accepting of us already so the need is not there. Pagan shops operate without opposition, festivals happen in major parks with no protestors showing up at all. While this may not be the case in some areas, things do take time!

Remember, a long time ago it was the cities that converted to a new faith and the country dwellers were slow to follow. Now times are changing, history is repeating. The cities are becoming more accepting of their Pagan residents and the rural folk are coming around, but slower. We can see plainly through the media and the interviews in these more rural locations that the general consensus is favoring acceptance. The majority will only grow larger over time.

All we need is to do what we are currently doing and a lot more of it. We need to take ourselves seriously. We should indicate our religion when the census is taken. We should take part in political campaigns and send letters to the elected officials. Whenever we see an article that is not positive, we should send letters to the paper…even if it is not a local one! More than everything else we should make Pagan Pride Day every day of the year. Always be proud of who you are as a person and as a Pagan. For every voice that is willing to speak there is always a larger audience of people that are willing to hear.

In conclusion, the people that fear us do not fear us for what we believe or how we practice. This information is readily available to anyone that wants to read it. The general populace is becoming more and more accepting of our beliefs. Interfaith groups are accepting Pagans as members and leaders. We as Pagans always talk about the past; we remember the burning times and the witch-hunts. We should also remember that those in the country come around slower to new ideas, but after a time they will begin to accept them.

Rethinking Community for Solitaries

Rethinking Community for Solitaries

Author: Incense Dragon

For two decades or more, I have been involved in some way with Community building among Pagans. During that time I have attended countless group meetings, attended every kind of fundraiser imaginable, seen groups build up and rip themselves apart, and watched a lot of very well-meaning people expend tremendous amounts of energy, time, and money only to see their efforts bring little or no fruit as a result. Sometimes these efforts are very successful (look at Heartland Pagan Festival or PantheaCon as examples) but sometimes they find only short-lived benefit (if any) .

After sitting out of these kinds of activities for nearly 5 years, I was drawn into this same old model once again when a local leader asked me to run for an open position on the board of directors of her organization. I very quickly found myself back with the same old problems, same old types of conflict, and had to ask myself “how did I end up here yet again?” The answer is simple: Community building is very important to me. It was important to my Pagan mentor decades ago and it has always been important to me. That hasn’t changed a bit. I am still very concerned with building bridges between all Pagans and Pagan groups.

The problem is not necessarily with the well-meaning people who start these groups. When they survive their early efforts, they can develop into long-running events or groups. These types of groups and events are critical to networking, communication, creating a broader community, and giving us ways to come together and celebrate. We need to embrace those successes, but recent events have caused me ask what other approaches there might be. Are there alternatives that would make our efforts at community building more successful?

So I began to meditate on this topic. I asked my patron god and goddess for direction, opened myself to all friendly powers, and began a process of self-examination. In the end, I was surprised by what was revealed to me. Like the majority of American Pagans, I am a Solitary. In my heart, I have always been Solitary, despite my time in a coven. I am Solitary by Choice. I love meeting with other Pagans of all walks of life and going to festivals and conventions with throngs of my fellow Pagans, Solitary and Traditional Pagan alike. But I am a Solitary and decided to walk that path long ago. So why am I trying to act like I am not Solitary?

Large organizations are essential to the building and networking of the Pagan Community. However, I believe we have really missed the boat by using this as our primary (and often exclusive) method of organizing. Large groups are a typical, conventional approach to organization. Pagans are not typical people, however, and conventional approaches may not always be the best way for us. I’m a devote Solitary but that does not mean that I cannot work in a group nor that Solitaries are unable to organize events. Those of us who are Solitary by Choice are still able to work with others to achieve common goals, but we have to recognize that we are a different breed than Traditional Pagans.

I am somewhat sympathetic to those used to the, comparatively, orderly nature of Covens who are thrust into dealing with Solitaries. Solitaries are a group in name only – the reality is that each one of us is different and it is only our basic beliefs that tie us together. Traditional Pagans are, of course, also individuals and I don’t mean to paint them as if they are just in lock-step with their HP or HPS. They view the Pagan world through the eyes of a Coven, and that is quite a different perspective than held by many Solitaries. Our inability to recognize this basic difference has led to countless conflicts, misunderstandings, and worse.

So what do we do?

We can’t possibly ask our Coven Brothers and Sisters to do all of the work. This is something that often happens. Solitaries go to festivals and conventions organized by others, but less often do the work that goes on behind the scenes. It’s completely unfair to enjoy the fruits of the work of others without giving back. We cover some of that by volunteering during the event (picking up trash, hauling wood, etc.) but many Solitaries do not know how, or do not feel welcome, to be part of the organizational side of things. For many, however, it is the feeling of being an “outsider” or feeling excluded (because we are not part of the group behind the organizing of an event) that can lead to feelings of disenfranchisement.

This is the line of thinking that took me into my two month-long meditation about my future with the Pagan Community. My personal conclusion is that I have taken the wrong approach to growing the Pagan Community for all of these decades. Some Solitaries may not be “into” large groups by their nature. This type and form of organization is not native to many of us, and for some it is downright offensive. I just went through a conflict with a local Pagan leader for whom I had the deepest respect and trust. When I failed to act within the organization as a “Covener” would be expected to act, conflict exploded. In the end it turned out to be that this leader did not understand how our email list worked and she believed that I was sending internal organizational information to the general public. It was a simple misunderstanding on her part that led to a painful several months for us both and obliterated my trust in and respect for her.

This led to a horrible conflict between us. She relied on how she was used to people communicating within the bounds of a Coven. I am an “independent operator” with very strong ethical rules and put a lot of emphasis on written communication (I live 60 miles away from the city where meetings are held) . When the Traditional approach and the Solitary approach clashed, the results were horrific. I was insulted and demeaned both publically and privately because someone did not understand how something functioned. This doesn’t mean that the leader is a terrible person. She’s simply not equipped to deal with those of a very different history and perspective. I am not like those she is used to working with. Once our perspectives came into conflict, she interpreted that as a conflict between the two of us personally. Things rapidly spiraled out of control to the point that I was ready to resign from her organization in spite of being a member of the board of directors.

The conflict with that leader will be my last of this nature. I am moving out of these types of organizations and instead I am transforming my efforts to connect and build the Pagan Community into an approach that I should have been using for 20 years. Why have I spent all of this time attempting to fit into an organizational model that I have actively avoided in every other context? I am not saying that I am going to resign from the Pagan organizations to which I belong. Even the organization where I was so heavily impacted by someone else’s ignorance is a place where I intend to keep a membership and continue to participate. I have, however, resigned from that group’s board of directors. The organizational expectations that exist there are designed for those who are prefer the Coven approach. I am not such a person. I am an independent operator and trying to be something I’m not has resulted in recurrent failure.

Instead, I want to use my Solitary approach as an advantage rather than a shortfall to overcome. I am self-reliant and dependable. In fact, it’s difficult for me to rely on anyone else outside my immediate family anyway, so why not rely on the one person upon whom I can always depend? Over the years, I have built very close relationships with a few select Pagans I have grown to trust. Between those people and myself, there is little that we cannot do within our own scale. We will never be a large enough group to accomplish some of the things that large organizations do, but we can certainly do a great deal.

Looking at the overall Pagan Community in America, it seems to me that we mostly exist as individuals or small groups scattered around the country. Think of it as the way that America looked in the 19th Century, especially along the various frontiers. Villages and tiny towns were the way that the individuals or small families who lived in the wild lands would trade and communicate. These are like small Covens or other small, local Pagan groups. There were a few large cities near the frontiers where far more goods and services were available. Using that model, the frontier is where the Solitaries dwell and the cities are the home of large Covens or other large, formal organizations. We are all part of the same society, same nation, and same general geographic area. Yet we are clearly distinct. Each has benefits and drawbacks. Nevertheless, for the nation as a whole to operate, each of these parts must work together.

It’s not a perfect analogy, but it gets to the heart of how we can work together. Cities depend on food and other materials that come from the frontiers/wild places. Raw materials are processed into goods and are available to frontiers people. Each provides something that the other needs and together we operate as a complete economy.

So where does that leave me and thousands of others in a similar situation? How can a Solitary even help to build community? What can a Solitary do that is different than the “standard model” that we have used for community for so long?

One nice thing about being a Solitary is that I have neither reason nor desire to tell anyone else what to do. Don’t look for me to tell you what anyone else should do. I can tell you what I’m going to do. First, I have resigned from all leadership positions in these types of Traditional Pagan organizations. I still think those organizations are important and useful and I will remain a “rank-and-file” member of such organizations, but I will no longer take any type of formal or leadership role within those organizations. Instead, I’m going to focus on projects that help to build community interconnectivity whether between groups or individuals. Some are old projects that I’ve had in mind for a long time, but for which I could never get support from the various organizations with which I worked. Only recently, I realized that I can do a lot of this work alone and that would give me the freedom to try whatever approaches I wish. No meetings, conferences, committees, diminution of the original concept, and no need to find “compromise solutions”. If a project fails, there are no political ramifications and nobody will accuse me of wrongdoing or making a bad decision. If I make a bad decision, I will deal with the consequences myself.

There are drawbacks to this approach. If things go wrong there is nobody else to blame. When you work alone, you have to accept all successes and failures as your own. As a Solitary you can only hope to work with others on occasion. I am not “married” to the idea that I always have to work alone, but I do know that if I plan to work alone I will never be disappointed when someone else fails to show up. Working alone, or with just one or two other people, means you have fewer “person hours” per week to work on a project, you have a lesser ability to raise funds, have to carry all of the needed equipment, set it up, and tear it down with little outside help. It is harder to bounce ideas off someone else when they are not involved in the development of the project. I am also limited by my own knowledge and experience. In a large group you often have a variety of knowledge and skills upon which you can draw.

Working alone also means that the scope or scale of your projects have to be appropriate. Although it is theoretically possible that I could plan a large event and pay for it by myself, realistically I am limited as to the size of projects that I can take on alone. A primary project I am doing currently is a Public Access television show for Pagans ( http://www.incenseboopks.com/moment.htm or http://www.youtube.com/user/PentOclockNews) . I am doing the whole process by myself (aside from the people in the videos) – I record the video and operate the camera, I do the editing, titles, voiceovers, set up the interviews, buy equipment, etc., by myself. It would be nice to have someone else along who can run a camera or just carry equipment (although it has yet to happen) , but this is a Solitary project. And it is a project that can definitely make a difference and help our community statewide. Eventually, perhaps, it will be helpful nationwide.

I am able to (and often do) travel around the state to visit my fellow Pagans and attend their events or meetings. When I do this as an active leader for some organization, like it or not, my visits to those other communities are seen as “official” by many people. As a standing officer, even if I know it’s not true, I have to accept that a lot of people would still see it this way. If the group I want to visit is in some kind of dispute or disagreement with the organization to which I belong, people can easily misinterpret such a visit. Yet if I am not affiliated with the leadership of any particular group, then those problems vanish.

I want to give one more example of what a single person can do to help build a stronger Pagan community. Casting my mind back to the autumn of 2007, I can think of something fun I did (as a Solitary) , that provided an immediate positive impact on my community. I have a friend who holds an annual “non-Event” that is a camping gathering of Pagans in central Oklahoma. This is an open event where Pagans gather at a state park for a weekend of camping, drumming, and fun without any agendas, formal rituals, or planned workshops. Beej’s Non-Event is another great example of a Solitary effort – Beej had the idea, told people, and they came. Naturally, everyone brings their own camping gear and feeds himself or herself. I asked myself what I could do, on my own, to make this event more enjoyable for everyone? There is no staff or schedule, so it truly was a Solitary situation.

My solution was to create the “Greenman Kitchen”. On Saturday morning of the non-event, I set up my canopy, fired up 3 camping stoves, and cooked breakfast for everyone who cared to get up (I fed roughly 35 people that morning) . I did the work and provided everything – it was simply my way to say “thank you” to my community for everything they did for me throughout the year. It required not a single meeting or committee or vote. I didn’t need anyone’s approval nor did I have to compromise on the menu or methods. I did something nice and fun for everyone, and it was a blast. Yes, it was hours of hard work but it was all on my own terms. Best of all, it was a huge Solitary success. I hope to one day bring the Greenman Kitchen back to life in the Oregon Pagan Community. These are not the only such Solitary activities I’ve done for the community, but a nice example of the power of A Circle of One.

Our community benefits from all kinds of people. Our diversity is possibly our greatest strength yet we so often take steps to squash that diversity rather than benefit from it. Those who work well in groups are crucial to the future of the Pagan community in America. One or two individuals simply can’t create the large, organized events that we occasionally get to enjoy. We NEED those who can work with and effectively lead groups of Pagans. They are a huge part of how we can draw closer and bring our energies together. I just hope that if you’ve read all the way to the end of this article that you can now see that YOU as an individual can do a great deal to build and improve our community. Solitaries, Traditional Pagans, and those in-between or beyond those limits can all contribute to making ours a stronger, better-connected community.

Solitary individuals have far more ability to positively impact the Greater Pagan Community than most of us have thought in the past. We Solitaries owe a big debt to those organizations that have worked so hard to create events over the decades. Now we Solitaries need to step up and do our part to help this community connect and grow. The great news is that we can do this while remaining true to our Solitaries paths. We need not try to work within organizations that run counter to how we function in order to be part of the community and to positively contribute to its growth.

Religious Tolerance in Wicca

Religious Tolerance in Wicca

Author: Aphrodisios

For the most part and in my experience, Wiccans seem to be religiously tolerant. Wicca is one of those things that will call to you if it is your path. I have been to open circles though and after the ritual, one often will hear one or two witches ‘Christian bashing’. In some ways, I can understand the sentiment because there are fanatics of other religions who likewise judge us. On the other hand, this only causes more intolerance and misunderstanding of our religion.

If we want to be recognized as a positive religion, I believe we must show what Wicca is about through our actions and words.* Not something I normally throw out there but, as an example, I know a doctor who is a Christian clergyman. By being respectful, and over time explaining our belief, he thinks it is positive for some people. When we disrespect other religions, it only makes others frown upon our beliefs.

There are so many things you can do to show the positive sides of Wicca. Do something for the community or to help others…something as simple as sending a happy holiday card around times the times we have holidays. Basic positive actions and friendliness can go a long way, even helping people via some simple magicks if you know they won’t be offended. I have programmed appropriate gemstones before to help people I know who are afraid of witchcraft and after respectfully explaining their history and meaning, the people were in fact happy to receive those gifts.

If someone becomes open to it and understands, then invite him/her to observe a ritual, solitary or not. They don’t need to be in the circle but if they have an understanding, curiosity, and respect, there should be no concerns about letting people see what Wicca is about. I do not think in any way we should push our religion, but if we want others to be more accepting, we should explain and show them what we are about.

Once I went to an eclectic open training circle; I noticed that when the ‘religion bashing’ started the high priestess got quiet and then simply walked away. I don’t think most people noticed it, but in my opinion, she took the higher road, so to speak.

Many Abrahamic religions associate Wicca with evil and dark magicks because they do not understand us. If they were to see us out in nature casting our circles, calling upon the elements and Gods or Goddesses it would scare them. Many people fear what they do not understand. This goes both ways, because I’m sure many Wiccans have encountered Christians they do not understand.

I know many that say they just blow off or ignore the people that come to their door to talk religion. Whenever a Mormon, Christian, etc. has come to my door, I invite them in and am polite. They tell me about what their religion has done for them and tell me about their beliefs. I always explain I follow a pagan path and talk shortly about religion with them. I imagine in some cases you may find a fanatic, but being respectful I have not once been insulted by a person I invited into my home to talk about his/her religion.

There are so many misunderstandings and symbols that scare people and I think we need to be aware of that. Someone who has not been exposed to Wicca and notices a pentagram on you may think you’re worshipping Satan. This can be somewhat blamed on movies and that is how it is introduced to most people in today’s society… as an evil symbol. Most people don’t know the inverted pentagram was adopted as satanic symbol. Now, I may be wrong but if I remember correctly, I believe the inverted pentagram is sometimes used in Wicca as well depending on tradition or coven at a certain degree, the reason being for the individual to understand and accept the darker aspect of self but not let it take control. That may even cause more confusion for someone only vaguely familiar with Wicca. (Please feel free correct me if I’m wrong about why the inverted pentagram is sometimes used, as I’m not well educated on when or how it is used in Wicca) .

Disrespect will get us nowhere, when someone says, “God bless you”, “you will be in my prayers” or maybe even offers you a paper to attend their church, there is no reason to be rude. Also, tactfulness is something I believe we should always keep in mind as witches or pagans. When dealing with people who don’t understand us and want to tell us about their religion, we should think of a way to politely tell them that we are not interested.

You will run into your religious nuts but just keep a low tone and be a better person. Making off color comments or insulting them only makes their negative attitude towards other religions stronger. For that matter, when it comes to the fanatics, I sometimes find it useful to use their own book against them (politely, of course!) One of my favorite quotes, if being judged is: “For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you”. (Matthew 7:2; New International Version 1984, ©1984)

I know some Wiccans or pagans say they never touched a Bible, but sometimes reminding a person of his/her own religious text can be your best weapon. Using that as tool, tactfully, can put them at a loss for words.

Respect is earned, and if we want to receive it we must do so through positive actions. While I do think many of us try to respect other religions, we need to keep in mind religious tolerance means respecting all religions.

Namaste,
Aphrodisios

___________________________________

Footnotes:
* I would like to say I did start this as a topic on another site just a few moments ago but it was ¼ the length of this article. I wanted to expand on it though but just felt it appropriate to say this was partially posted elsewhere. For reference I posted the short version on
http://online.fireflyacademy.org/

Your Rune For December 31 is Laguz

Your Rune For Today

Laguz

Laguz is the feminine Rune. It denotes a deep sexuality and fertility. Laguz also represents that which is ever changing and renewal. You may be in a tremendous spiritual growth period.

Let’s Talk Witch – Pagans & New Year’s Resolutions

Though the whole idea of doing resolutions for New Year is not a Pagan tradition at all, that doesn’t mean we don’t all try to manage few each year. So why not try some Pagan New Year’s resolutions this time?

Attend a Festival

This is a particularly important resolution if you are typically a solitary type of Pagan who doesn’t get to be social in their path very often. Do a little research and find a good Pagan festival that is taking place close enough to where you live and make plans to go. It could be a 1-day gathering or a week-long extravaganza. If you have never gone to a Pagan festival, you might want to try a shorter one to get your feet wet. Gatherings that take a few days usually mean you’ll be doing some camping. These are great for meeting new people and doing some networking in the larger community.

Make a New Altar Tool

Unless you already have an altar full of wonderful home-made goodies, you should try to make at least one new tool for yourself this year. That doesn’t mean you have to master blacksmithing so you can create a metal-worked athame or buy a kiln to craft a ceramic goblet. Use what crafty skills you have and use some basic supplies to create something new. Wands are actually quite easy, and candle-making supplies are common enough in craft stores. Decorate a notebook for a new Book of Shadows or go an extra mile to design a personalized Tarot deck. Work with what you have and make creative magick.

Explore a New Path

Now this doesn’t mean that there is anything wrong with your current path or that you have to change your beliefs in any way. But it never hurts to branch out or to see things in a new way occasionally. Do a little study into a path that is different from yours and see what’s different. Read some books or websites, or even try to take part in a meeting, circle or other gathering if you can find a local group. Of course, make arrangements before you just show up so they know why you’re there. You certainly don’t have to change anything about your own practice but this branching out can help breathe some fresh air into your own beliefs.

Make some Deity Time

This may not apply to everyone, depending on your current practice and understanding of the Divine. But many people are so busy these days that quiet time with a God or Goddess can easily be overlooked. It doesn’t have to be daily (though that would be nice), but you should be able to find some time each week for some kind of spiritual pursuits. Meditation or ritual should do just fine.

Non-Pagan Ideas

Well, these are kind of Pagan and I thought they would round out my list nicely. You can make a tribute to Mother Earth by spending some time outdoors helping to pick up litter or trash, or you could find a cause that fits your Pagan ideals and do some other types of volunteering (maybe an animal shelter). It doesn’t have to be a local cause either. Get involved with some online activism to help promote ideas you are passionate about.

There are some ideas to get you started. You don’t have to do all of them, but maybe one or two will peak your interest for the upcoming year.

Ezine Articles

Author: By Terri Paajanen, About.com

What Does It Mean To Be A Pagan In Today’s World?

What Does It Mean To Be A Pagan In Today’s World?

Author: Brid’s Closet

What does it mean to be a Pagan in today’s world?

I was sitting by my desk, thinking about topics for classes at my store. Many topics come to mind, but nothing seemed to “jump” out at me. I brought up this subject to a good friend of mine (who is not pagan), and she brought up this topic.

What does it mean to be Pagan? A “card carrying” PAGAN?

Many people are still very quiet about their choices in life, even to how they practice their religion or their form of spirituality. Many friends of mine are still in the “closet” about being a Pagan or being Wiccan. That is their choice, but not mine. I have the wonderful opportunity to be open about whatever it is that I do because I own my own business.

My sons also have choice as far as to what they believe. My oldest was degreed by me, because that was his choice, and I am proud of him because of that. My middle son considers himself to be agnostic (like his dad), but still is always looking. My youngest is still not sure as of yet. He takes in a lot, asks a lot of questions and is processing what he receives. They are fine young men, all of whom I am fiercely protective and proud of.

Some keywords that come into my mind are “love, strength, happiness, comfort, inner confidence empowerment, and honor”. Being a Pagan has helped to see that I have the ability to make a change in my own life, whether it is on a magical level or a mundane one.

A lot of people come into my store asking very similar questions, but what I do most of the time is to explain what I am not:

I am not a Satanist (the term “Satan” doesn’t exist in the pagan world.)
I don’t work or believe in the devil.

I don’t walk around in black clothes all the time (though it is fun sometimes!)

I don’t sacrifice animals…or use them in any rituals (my dog does like to run in and out of circle sometimes!)

I don’t bash other Pagan traditions.

I am not evil, nor is my spirituality evil.

I don’t run round naked, except in the privacy of my own room (maybe!)

I don’t have sex with others in ritual.

I don’t insult or blast other religions. People have done that for far too long in history to Pagans. I won’t do that to others!

Nope…don’t do the orgy thingy either!

What I do….hmmm…

I do honor Mother Earth. I see the earth as a living and breathing organism.

I do believe that all animals have a soul, and should be treated and loved as we expect to be loved ourselves.

I do try to live as “chemical free” as possible. This means that no chemicals or bug killers are applied to my lawn. 2 of my animals eat the grass on my lawn if the weather permits. No bleached flour, raw sugar, recycled paper. A friend of mine raises organically raised chickens, so I have organic eggs!

I keep as many trees as possible on the land that I am blessed to live on. Trees block the sun and keep your home cooler!

I do honor other people’s religions and their chosen paths.

I go love the Goddess and the God, as I would honor my own parents.
I try to use cosmetic products that are cruelty free.

I do try to grow my own herbs and vegetables when possible.

I recycle my paper, bottles, plastic and cans.

I do a full moon ritual once a month and celebrate the 8 holidays in the wheel of the year.

I guess I could just go on and on!

Once, a person came in and asked me why I was insulting myself by using the words “HEATHEN”, “PAGAN”, and “WITCH” to describe myself! In his teachings, he was taught that these words were an insult. He was shocked that I was proud of these terms!

The word “PAGAN” actually means “country dweller” or “civilian” or “peasant”.
1: Definition: Refers to any of the pre-Christian, (usually) polytheistic religions, or those who practice them. Wicca is one Pagan religion, as is Asatru, Santeria, Voodoo, or Shamanism.

The term “HEATHEN” is old English for Germanic paganism.
2: Definition: Among non-Pagans, the term ‘heathen’ just means anyone who is non-Christian. But Pagans use the term to refer specifically to those who follow a Norse or Germanic path.

A WITCH was known as a “wise” person, an herbalist, a midwife or a medicine person. (I’m an Alexandrian Witch!)
3: Definition: A witch is someone who practices witchcraft (either male or female), regardless of their religious standing. Not necessarily the same thing as a Wiccan (someone who follows the religion of Wicca)

These are words that I have come to embrace and be proud of. These words open up conversation and dialog, so that others will learn, understand and appreciate. Sometimes people appreciate the information that is given, other times, they don’t.

As a Pagan, I’ve raised 3 fantastic sons, have a “metaphysical” store that I share with my best friend, counsel people, rehabilitate birds, rescued a dog, a chinchilla and a bunny (who think they own my home!), teach classes, train special needs people (personal training) and in love with the most remarkable man.

What does it mean to be a “PAGAN”?

It means being a mom, a lover, a caregiver, councilor, herbalist, a cook, storeowner, and a woman dealing with today’s modern world who practices a very old way of worship.

Bernadette Montana is a very eclectic 3rd degree Alexandrian Priestess, a pipe carrier in the Sun Bear Native American Tribe, professional Tarot reader, a mom to 3 sons, one dog, 2 parrots, a bunny and a chinchilla and owns a metaphysical store named Brid’s Closet in Orange County, New York. Bernadette@bridscloset.com

Thanks to Terri Paajanen who posted the definitions of Pagan, Heathen, and Witch on the About website!

___________________________________

Footnotes:
Terri Paajanen who posted the definitions of PAGAN, HEATHEN, and WITCH on the About website!

Witch for Sale!

Witch for Sale!

Author: Hecatian Nights

Sure go ahead and laugh, but just you wait – you may have never been in MY shoes. So what puts me here trying to market myself off to the first bidder that would have me? I, Hecatian Nights, am looking for a coven to call home. That’s right – I’m searching for my very first coven.

I live in Alaska, in my opinion the most beautiful state in our marvelous country, complete with unimaginable mountain terrain, more lakes than Minnesota, just about any kind of animal you could ask for, forests galore and last but not least Santa and the North Pole. Tell me, can any other state compete with Santa? I think not!

According to Witchvox there are about eight covens here. None of which are located in my city, which just so happens to be the largest city in all of Alaska. What sense does that make? Well maybe more than I am willing to admit. After all most Pagans I’ve read of prefer to live in nature, and we sure have it up here.

I have been studying Wicca and Paganism for a little over seven years; granted that makes me quite young when I started and sure I will admit that I only seriously began studying and practicing four years ago. But the attraction between the Craft and me was instant. I fell in love with Wicca; it was something that was so different than what I had grown up with, in my church and in the Catholic school that I had attended. I threw myself into the Craft and soaked up all the knowledge that was lent to me though the books that I read.

Throughout my years I never met another serious Witch, I never talked to anyone that was a member of a “real” coven, and as the years went by I began to feel more and more alone. A feeling of loneliness and a paradoxical sense of belonging are things that I believe go hand in hand with being a Wiccan teen. You feel connected to a Pagan consciousness so alive and vibrant, but at the same time you feel utterly alone and shunned the community.

For a few years I knew a girl who also had an interest in Wicca; we practiced together and even did a ritual on the beach once. It was magical – to me anyway. We re-created a scene between the fighting Brothers, sang a song to the one that had fallen, and afterwards we ate and watched the sun set on the Sleeping Lady Mountain across the inlet. I always thought that every year we could come back on Summer Solstice and do it again. But dreams sometimes fade and old friends can change. We never went back to the beach again.

Though my friend’s interest waned and our friendship failed, my interest in the Craft only grew stronger. I was fine with being alone; I enjoyed it, and I felt special and was content. But as time went on I realized that I wasn’t as content as I once was. I found my solitary state warring on me and I began to understand that I wasn’t meant to be alone. I began to search for others out there. I even met a few people but nothing really panned out. They were either not serious enough or not serious at all.

I felt alone, alone as the only serious Pagan teen that I knew. Adult Pagans, who I don’t blame, wouldn’t meet me, talk to me or offer advice on how I could become more involved. I knew that this was my fate until I was legally an adult but as the years came closer and the time finally arrived, I still found myself detached from the rest of the Pagan world. Coven-less.

Sure there are books, wonderful ones. They opened my mind and gave me exercises and rituals to try. I spent many hours hiding in my room with a Pagan book, reading the stories of men and women and how they found the Craft. And I loved them; I bought just about every single book that would give me a sense of what it was like to be involved in a community of Pagans. Phyllis Curott’s Book of Shadows was one of my favorites, and I can happily recommend it to any person who wonders about Wicca. These books momentarily gave me a glimpse of what a connected Pagans life was like, but as soon as I was done with the book the yearning to be part of a group was back. I knew that I couldn’t ignore it forever. And that is what leads me here.

I feel ready to join a coven, if one will have me. Or at least begin to understand what one truly is. I always thought I would end up a solitary Witch by choice, but that feeling of loneliness has only grown stronger and now I feel a definite want and need to be with those who refer to me as their kindred. It’s time for me to learn, and I feel that books and solitary practicing can only take one so far.

I now believe that it is necessary for wiser Wiccans to allot their knowledge to the next generation, not only in the form of books but to also take us under their wings. Teach to us, learn with us, lead us, speak to us and learn to know us. We are your future and the next generation of Witches and Wiccans. No I don’t mean go out and search for the first 13-year-old pentacle-toting teen you see, but don’t forget the of-age Witches out there!

So, where do I sign up? I’m ready and I’m here to learn. So poke me, prod me, see if I’m ripe; but give me a chance to see if I can call your coven home.

Will Paganism Survive Beyond Us? We Must Pay It Forward.

Will Paganism Survive Beyond Us? We Must Pay It Forward.

Author: Beth Owl’s Daughter

What you leave behind is not what is engraved in stone monuments, but what is woven into the lives of others. – Pericles

Throughout my life, I have been a passionate spiritual seeker. In fact, I might have been born with an extra “God gene.” When I was school age, I would have given almost anything to be able to answer what I felt was my calling – to be an ordained minister. But at that time, such a thing did not exist for girls in the Episcopal Church (my childhood religion) .

After years of exploring many religions and paths to the Divine, (and having no inkling that there were actual living, practicing Druids!) , I declared that I was a “Shamanic Druidic pantheist mystic with Hindu and Buddhist overtones.” And that was pretty much that. Or so it seemed.

As the years passed, however, I gradually discovered that there were thousands, maybe millions, of others on a similar path. And happily, they had a much easier name to call themselves (and, I might note, one that is far easier to fill in, in the small space allotted on medical forms) .

We are “Pagans.” It’s a broad term, so, as I am using it here, it includes Wiccans, Heathens, Witches, Druids, Goddess worshipers, Hellenic devotees, Kemetic practitioners, and so on.

But there are some real challenges that we face as Pagans (surprise!) . The obvious, dramatic one has to do with the many ignorant people who consider us to be evil, in league with the Devil (their creation, not ours) , or, at best, damned for eternity.

Yet there are other, more irksome issues we face. Ours is a new religion. In some cases, we are trying to reconstruct it from antiquity. Much of our liturgy is founded on creative conjecture, old remnants and historic bits and pieces, and wisdom from a long ago world that is nearly alien to the one in which we now live. By and large, we do not enjoy the unbroken, ever-evolving lineage of most other religious paths.

Of necessity, obviously, we are finding ways to address the life passages and events that spiritual people need to deal with – birth, marriage, disputes, illness, divorce, death and so on. But many Pagan groups find themselves having to make it up as they go along, probably knowing they are often re-inventing the wheel. And for others of us, even if we have created structures of initiation and scholarship within our tradition, recognition, respect and cooperation from the mainstream is still in short supply.

Furthermore, we are extremely lucky if our Circles and Groves have people who are skilled counselors, or inspiring ritualists, or pragmatic, proactive leaders. To grow and mature, and to survive beyond only a generation or two, it seems to me that we are going to need our people to have actual training in such things.

Imagine if we had leaders who had learned pastoral guidance skills specific to Pagan beliefs. What if our scholars and facilitators trained in the history and development of human interaction with the natural world and its ecosystems, directly from an Earth-based spirituality point of view?

Wouldn’t it be great if we had our own institutions of higher learning that could train our Priests, Priestesses, Bards, and Leaders to competently, creatively facilitate our devotions in harmony with our tradition’s values, and guide us across the thresholds of our life’s journeys, and speak knowledgeably to the media, and nurture our relationships with other spiritual groups?

But then, I offer another question…

Is modern Paganism sustainable?

Our traditions are only now beginning to be tested beyond the lifetimes of the original founders and those directly taught by them. With a wildly diverse number of beliefs, Gods and Goddesses, sacred texts and forms, will our practices have relevance for those born in a completely different context than the elders who established them?

Will modern Paganism grow, deepen and flourish for many generations as a strong, meaningful alternative to the major players now dominating the world’s religions? Or will it simply end up being a footnote to our turbulent historical milieu?

I believe that our ability to survive and thrive as a viable spiritual path for the future depends in large measure on whether we have wise, competent, skilled and well-trained leaders, priests and priestesses.

We need a dedicated clergy that is recognizable, both from within the many traditions of Paganism, as well as to mainstream government and religious institutions. We need highly professional, accomplished, seasoned scholars, leaders, teachers, and chaplains who have been educated at the graduate level – in a Pagan learning environment, by Pagans, and for Pagans.

Of course, many of our traditions are building their own internal systems for training future leaders, and, certainly, such programs are important in ensuring the endurance of their particular customs.

But please — let us not repeat the insularity of Christianity’s denominational systems, which have contributed to centuries of misunderstanding and bloodshed.

Instead, it seems to me that an Earth-based spirituality should see the obvious advantage of the cross-pollination of ideas and practices for its budding Priests and Priestesses. Instead of cultivating a monoculture within each tradition, I think we should encourage diversity and exploration.

Consider how much richer our own traditions could become if, say, our Reclaiming tradition Priestesses and Heathen godhis were also fluent in “Dark Green Religion, ” experienced in Voudon, animism and Druid rituals, and formally trained as grief counselors and dispute mediators.

But how can this be accomplished?

Cherry Hill Seminary is the world’s first and only graduate-level education for Pagans of all traditions. Cherry Hill Seminary offers online distance-learning classes, regional workshops and intensive retreats in religious studies and topics at a professional and graduate level. It is where Pagans from all walks can be nurtured and taught the topics so vital to a sustainable Pagan ministry. We offer courses within a degree program, and also on an ad hoc, elective basis.

Because it is not a “bricks and mortar” university, its students are from all over the United States, as well as other English-speaking countries. This means that as long as they have Internet access, qualified individuals can receive a quality higher education not available anywhere else.

Many of Cherry Hill’s students are already accomplished professionals who are ready to deepen their Pagan practice. They seek both the theory and practical skills that will make them more effective in their communities, within the context of their own traditions.

But Cherry Hill Seminary, like all other institutions of higher learning, needs more than student tuition to support its existence.

It needs you and me.

If you believe, as I do, that the time has come for the next generation of Gaia-loving men and women to have access to higher education that honors their beliefs; that teaches them the critical, sometimes complex skills for serving their communities; that hones them into outstanding, creative leaders and scholars, please become a part of history. We need your donations.

Your gift – large or small – will change lives now, today, by ensuring that students who desire this training have it available at an affordable price.

But please know also that your gift will ultimately help shape the legacy of today’s Paganism. Help us build the first living, breathing Pagan-oriented seminary in modern times.

This is an opportunity for weaving enormously important money magic. You can make a gift for our future generations by supporting their mission.

Please pay it forward.

Blessed be.

_____________________________________

Footnotes:
The God Gene:
http://www.gnxp.com/MT2/archives/002916.html

Cherry Hill Seminary:
http://www.cherryhillseminary.org/

The Witches Creed of Chivalry

Insofar as the Craft of the Wise is the most ancient and most honorable creed of humankind, it behooves all who are Witches to act in ways that give respect to the Old Gods, to their sisters and brothers of the Craft, and to themselves. Therefor, be it noted that:

1. Chivalry is a high code of honour which is of most ancient Celtic Pagan origin, and must be lived by all who follow the old ways.
2. It must be keened that thoughts and intent put forth on this Middle Earth will wax strong in other worlds beyond, and return… bringing into creation, on this world, that which had been sent forth. Thus one should exercise discipline, for “as ye sow, so shall ye reap.”
3. It is only by preparing our minds to be as Gods that we can ultimately attain godhead.
4. “This above all… to thine own self be true…”
5. A Witch’s word must have the validity of a signed and witnessed oath. Thus, give thy word sparingly, but adhere to it like iron.
6. Refrain from speaking ill of others, for not all truths of the matter may be known.
7. Pass not unverified words about another, for hearsay is, in large part, a thing of falsehoods.
8. Be thou honest with others, and have them known that honesty is likewise expected of them.
9. The fury of the moment plays folly with the truth; to keep one’s head is a virtue.
10. Contemplate always the consequences of thine acts upon others. Strive not to harm another.
11. Though there may be differences between those of the Old Ways, diverse covens and circles may well have diverse views. These views, even if they are different than yours, should always be given respect. When a coven, circle, clan, or grove is visited or joined, one should discern quietly their practices, and abide thereby.
12. Dignity, a gracious manner, and a good humor are much to be admired.
13. As a witch, thou hast power, and thy powers wax strongly as wisdom increases. Therefore exercise discretion in the use thereof.
14. Courage and honour endure forever. Their echoes remain when the mountains have crumbled to dust.
15. Pledge friendship and fealty to those who so warrant. Strengthen others of the Brethren and they shall strengthen thee.
16. Thou shalt not reveal the secrets of another Witch or Coven. Others have laboured long and hard for them, and cherish them as treasures.
17. Those who follow the mysteries should be above reproach in the eyes of the world, and should always seek to make this so.
18. The laws of the land should be obeyed whenever possible and within reason, for in the main they have been chosen with wisdom for the well being of all.
19. Have pride in thyself, and seek perfection in body and in mind. For the Lady hath said, “How canst thou have honour unless thou give honor to thyself firstly?”
20. Those who seek the Mysteries should consider themselves as select of the Gods, for it is they who lead the race of humankind to the highest of thrones and beyond the very stars.

Wiccan One’s Universe

Your Rune For December 30th is Fehu

Your Rune For Today

Fehu

Fehu is the Rune of prosperity, good luck and unbridled creative energies. Being associated with Frey, this Rune is also a powerful omen of fertility. Fehu is one of the three Mother Stones and should never be taken lightly.

A Very Blessed & Happy Yule To All of the WOTC Family!

Yule Comments & Graphics

Days like today are important.

Whether it is getting time to

spend with our offline family

or grasping a few moments with

our online family, it doesn’t matter.

Every moment is precious, now is the time we

give thanks to the Goddess for our many blessings.

One of my biggest blessings is all of you. Someone

that thinks like you, has the same beliefs and practices,

a kindred spirit.

I have found many kindred spirits here and for that I am truly

grateful. Some I know well, others I hope to some day. But it

doesn’t matter. Just remember as I celebrate my Yule this

year, I will be thanking the Goddess for each and everyone of you.

My wish and prayer for you, my dear family, is one of great happiness,

much love, and the Goddess’ blessings on you throughout the year.

Merry Yule,

Love,

Lady A

Winter Solstice Ritual Potpourri

Recipe by Gerina Dunwich

20 drops musk oil

25 drops pine oil

1 cup oak moss

2 cups dried mistletoe

1 cup dried poinsettia flowers

1 cup dried bayberries

1/2 cup dried rosemary

1/2 cup dried holly leaves and berries

3 crushed pinecones

Mix the musk and pine oils with the oak moss, and then add the remaining ingredients. Stir the potpourri well and store in a tightly covered ceramic or glass container.

(The above recipe for “Yule Ritual Potpourri” is quoted directly from Gerina Dunwich’s book “The Wicca Spellbook: A Witch’s Collection of Wiccan Spells, Potions and Recipes”, page 162, A Citadel Press Book, Carol Publishing Group, 1994/1995)

Your Rune For December 20th is Sowilo

Your Rune For Today

Sowilo

The Sun Rune, denotes power and strength. That which you want may be attained. Sowilo also denotes mental clarity and added warmth to your relationships.

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