Tag: Pagan

Religion: From A Witch’s Perspective

Religion: From A Witch’s Perspective

Author:   Crick   

Have you ever wondered why humans are so scared to face life and the spiritual lessons that are in waiting for each of us? I ask this because since the dawning of humankind we have created religions. Religion in all reality is a subterfuge and a distraction from the individual pursuit of spirituality.

A state of spirituality is a journey of the individual. It does not require the presence of the many such as is found within a religion. This applies whether a religion is one of the so-called organized religions, pagan, or one of the myriad other religions created by humans.

A religion comes into existence by the hand of a human, generally a man or group of men. A concept of Deity and the mysteries of life are created and then transformed into a specific dogma or set of beliefs. The only problem with this approach is that it is predicated upon the narrow precepts of one or even a few select humans.

This is fine, if such beliefs were confined to the originators of such beliefs. For each individual is entitled to the beliefs that define their personal existence in regards to Deity and the mysteries that comprise this existence of life.

But when such personal opinions are then extended to the masses, the concept of individualism becomes mired in the tentacles of censorship that goes by the label of dogma. When this occurs, the concept of individuality is lost.

Another concern with such an approach is that those opinions that form the basis for religions are based upon select human perspectives and are not the direct offering of Deity. Of course there will be those humans who will insist that their perception of Deity was the driving force that has inspired the particular religion that they themselves subscribe to.

However with literally thousands of divergent concepts of deity that has been proffered since the beginning of humankind, who is actually right and just as importantly, who is wrong? Is there such delineation when it comes to spirituality and/or religion? Does one person have to be right in order for all others to be wrong?

As individuals, each seeking their own definition and thus understanding of deity, this self-imposed quandary goes away. For as individuals, the belief in deity and the search for a comprehensive understanding of the mysteries of life become a personal pursuit and as such, do not require the approval of any other human being on earth.

Paganism was at one time a path that actually encouraged individual seeking and thus a personal sense of understanding. And in many ways it still is to this very day. However the specter of religion and the pressure of peer acceptance as defined by the few have stretched its tentacles into paganism as well. This modern attempt at conversion is commonly referred to as neo paganism. In essence, there is an attempt by some of these modern converts to turn paganism, which once defined individual spirituality, into a religion which follows the same parameters as the so called organized religions.

Why is this being attempted when it is blatantly obvious that organized religions and paganism are diametrically opposed in their approach to the concepts of deity and the mysteries of life?

The most obvious reason for this forced perception of dogma is the entrance of the many who formerly subscribed to an established religious pattern of acceptance in regards to their spiritual journey. However there may be a deeper reason for such an imposition of foreign values when discussing the parameters of paganism.

For instance why does humankind even need the anonymity of a concept known as religion where one can comfortably become a faceless member of a pre-conceived set of beliefs (dogma) ? And as already noted, said set of beliefs, which in every man-made religion on earth is defined by a select few.

Could it be because there is a segment of society who is apathetic about their spiritual beliefs? Could such folks be personally insecure of what they may encounter if they were to actually seek out their own answers to spirituality? Does this observation offend you?

If so, perhaps there is a gem of truth here that you may want to explore within your Inner self. When a select person or group of persons places the concept of deity and the mysteries of life into an imposition such as religious dogma, there is in effect a barricade to any real spiritual growth. The individual loses the gift of self-identity because they are pressured into a specific set of beliefs (dogma) , which limits any further exploration of the many possibilities that are inherent in un-fettered spirituality.

Many man-made religions have mechanisms in place that are designed to ensure that their members do not stray outside of the accepted parameters of belief has dictated by the few. Where is the freedom of the individual in such a setting? And where within the tenets of paganism do such man-made impositions apply?

These same man-made religions also have mechanisms in place to cast out those who dare to seek out the truths of life as they apply to their personal seeking and yet are outside of the accepted dogma of the particular religion that one is subscribing to.

In my personal opinion such an approach has absolutely nothing to do with any real concept of paganism. And so the push to “convert” paganism into the parameters of organized religion is somewhat troubling and may border on hypocrisy.

There is a common saying that “trying to get pagans to come together is like herding cats”. I personally hope that such an analogy retains some iota of truth as paganism wends its way into the consciousness of modern practitioners. Once those who follow the path of paganism lose the inherent right to live as individuals and once members of paganism lose the drive to seek out Inner truths, which are not restrained by the masses that blindly follow the lead of the few, then it is no longer a true spiritual path. Rather it becomes nothing more than an extension of the mind numbing control of religion.

And those who describe themselves as pagans, in all reality become nothing more than faceless minions of yet another man-made religion

A Pagan’s Prayer

pentacle58

A Pagan’s Prayer

May I be no man’s enemy, and may I be the friend of that
which is eternal and abides.
May I never quarrel with those nearest me, and if I do, may
I be reconciled quickly.
May I never devise evil against any man, and if any devise
evil against me, may I escape uninjured and without the
need of hurting him.
May I love, seek, and attain only that which is good.
May I wish for all men’s happiness, and envy none. May I
never rejoice in the ill fortune of one who has wronged me.
When I have done or said what is wrong, may I never wait
for the rebuke of another, but always rebuke myself until I
make amends.
May I win no victory that harms either me or my opponent.
May I reconcile friends who are angry with one another.
May I, to the extent of my power, give all needful help to my
friends, and to all who are in want.
May I never fail a friend in danger.
When visiting those in grief, may I be able, by gentle and
healing words, to soften their pain.
May I respect myself. May I always keep tame that which
rages within me.
May I accustom myself to be gentle, and never to be angry
with people because of circumstances.
May I never discuss who is wicked and what wicked things
he has done, but know good men and follow in their
footsteps.

Eusebius, a Stoic

　WiccanOne’s Universe

THE DRUMS OF SAMHAIN

samhain51

THE DRUMS OF SAMHAIN

– by Chanticleer
The drums of Samhain keeping time.
The gates of magic open wide.
A cauldron’s blessings overflow.
The candle flames are dying low.
The witches dance the circle ’round
to chant and bring the power down.
Hecate will hear our call
to turn the summer into fall.
The magic veil is growing thin.
The Netherworld is near our own.
We’ll see the sacred fire fed
while witches commune with the dead.
The winds of Autumn call our names.
The driving rhythm slowly calms.
The glowing embers we will tend

until the drums of Samhain end.

Ritual Planning Or Help – I Want To Do A Public Ritual But Don’t Know How

Ritual Planning Or Help – I Want To Do A Public Ritual But Don’t Know How

Author:   Zorya  

“Sincerity is no substitute for competence.”
– Isaac Bonewits
Rituals that Work –

Purpose of Ritual:

So why do a ritual at all, particularly a public ritual? After all, you are giving friends, acquaintances and total strangers a chance to judge whether you and your group really know what you are doing. Is it worth the risk of embarrassing yourselves in front of a crowd?

Actually, yes, it is. When you offer a public ritual you are performing a valuable service. Of all the many reasons for a public ritual, these two are the most essential. First, you are giving the community a venue to come together and strengthen bonds. Secondly, you are creating a “thin place” between the worlds of the material and the immaterial. When we have ritual we set up the conditions where you and those who join you in ritual can put aside the cares and distractions of the mundane and touch the face of Deity. Of the two, that may be the essential reason for public rituals. And as a gift to the Gods and the community, we should do that as well as possible.

Planning: (Who, What, Where, When, Why, and How)

Planning is the key word. A good public rite doesn’t happen by accident. As our former HPS said “A good Witch can pull it out of her a** and make it shiny.” True enough, but how do you get that good? Same way you get to Carnegie Hall – practice. But don’t practice your mistakes. Visualize what you want, then work to manifest it. As the old cliché says, success is 10% inspiration; 90% perspiration.

Why are you doing this ritual, as opposed to ritual in general? What is the purpose behind the ritual? Are you celebrating a seasonal festival, blessing, or a thanksgiving? Is it going to be a unity ritual, or one to affect a community healing? Once you determine the purpose you can better focus on what you will do.

Who is going to be available to actually do the ritual/perform the various roles? Before planning an elaborate, “cast of thousands” ritual, you need to determine things such as how many people in your group do you have to work with and what are their capabilities? If you decide to ask others (non-members of your coven, grove, etc.) to help, will you be able to depend on them? Do you really need a large cast or will a small one serve the purpose of the ritual just as well?

What are you going to do? A good, solid ritual outline is essential to a successful ritual. Outlines are normally the bare bones of a ritual. Once you have the framework set, you can flesh out the finer points of the ritual.

It is important to remember: Neo-Pagan myths, particularly seasonal myths, are drawn from many historical, traditional and folkloric sources. Pick one set with which to work. If you try to include all the myths associated with the season you will have an incoherent mess.

Focusing on a few elements is essential. If you try to include elements that would not normally mix you will only confuse things. Additionally, if you throw in too many activities you can bog down the ritual and take the focus away from the purpose – creating a thin place where the community can touch Deity. Ceremonies of transitions (handfastings, Wiccanings, passing over, etc), community announcements, children’s activities, recognition of individual contributions to the community are all well and good, but they do not belong in the main ritual. They should be done separately before or after ritual, or at another venue entirely.

What to include in your ritual outline depends on the overall purpose of your ritual, as well as how general or tradition-specific you want it to be. Since ritual in its most elemental is sacred theater, you need to have a specific beginning, middle and ending. Casting a magical circle, calling the quarters/elements, invoking the God and the Goddess are standard beginnings across many traditions and paths. Similarly, bidding farewell to the Deities, releasing the quarters/elements and opening the magical circle are also recognized endings. The middle is where the bulk of your sacred theater will occur, and where you are called to be the most creative.

Where – or as they say in the real estate business “location, location, location.”

Where are you going to hold your ritual? Do you want to have it in a public park, or in a local community center? Can it be reserved? If so, make a reservation. Don’t assume that it will be available on the date of the ritual.

What are the restrictions, if any? Will they interfere with what you have planned? (Open fires, loud music, etc.) Can you work within these limits, or would it be better to find a different place?

Should you hold it at a private (someone’s home) vs. public property? There are some advantages to having your ritual on private property. You can have more control over a private location and possibility allow for activities that would not be permitted at a public park or community center. On the other hand, the word “public” means just that – the public is going to know where you live. And while your friends and coven mates may all be wonderful people, there are, ahem, “interesting” folks in every community and you may not want to give them your street address. Another thought is how visible you will be from your front or back yard. Not everyone wants their neighbors leaning over the back fence saying “Hey, what’s going on?” during ritual!

The last objection may also apply to some “public” locations (see “reservations”). Does a jogging path run through the middle of it? Is it right next to the basketball courts, or the Baptist swimming pool? Whether you use a public or private venue, make sure you go to the location and check it out. Check for accessibility, view to the walk-by public, parking, whether a new person can find it easily, does it have a street address to plug into an Internet mapping program (yahoomaps, google maps, mapquest) or can it be easily located on a physical map, and so forth.

If your ritual is located outdoors, what is your “fallback” in the case of inclement weather? Is there a shelter you can use?

When will you hold this ritual? Will it be during daylight hours, or do you plan to have it at nighttime? (If night, keep in mind that most “public” location – parks, etc. – close at dark.)

“Pagan Standard Time” is a given. Allow enough flexibility in your schedule to provide for this, but also remember that some people really may have other plans later in the day (or may have to get up and go to work the next day, if a night-time ritual!). Don’t penalize those who do show up on time. Include the starting time in your announcements and stick fairly close to that.

How are you going to do it? “How” is related to “what,” but more detailed. This is where you get down to the nuts and bolts of the ritual.

Finalize the beginning and the ending of your ritual plan and fill out the details of the middle. Who is going to play which roles? Are you going to write out dialog or give the players the general framework and let them develop their own dialog? Will your Sacred Theater be highly structured or more freeform? With which format are you more comfortable? Which one do you think will do the most to create the “thin place?”

Whichever you choose, make sure you have a few rehearsals before the day of the ritual. Rehearsals are important. They allow the dramatis personae to become comfortable with their roles in the ritual and help them get a feel for the flow of the action. Rehearsals also help the group to see what works, what doesn’t work and fine tune the overall presentation. For example, if you have a scripted ritual with specific lines for the participants a rehearsal with let you see if the script sounds as good as it looks on paper. The lines may be very beautiful and sound wonderful when you read them in your head, but if the participants can’t wrap their tongues around them, well, it won’t be pretty.

Publicity:

It’s not a public rite if nobody comes. Don’t forget to get the word out early and often. With the ease of communication afforded by the Internet, you can reach a large number of people online as well as those who hear of your ritual through conventional means. A very good Internet resource for publicizing your ritual is a posting on your state or country page on The Witches Voice (www.witchvox.com). Other avenues include local message board such as the ones found on Yahoo (www.groups.yahoo.com), MSN (www.groups.msn.com), AOL (www.groups.aol.com) or Google (www.groups.google.com). When posting on local message boards, be sure to post an initial announcement, usually a month or two prior to the event and at least one reminder closer to the date of the ritual.

To reach folks who are not “connected” try posting flyers at local Pagan or metaphysical stores, and on public bulletin boards at local community colleges, university or public libraries. If you are in contact with other covens and Pagan groups in the area extend them a personal invitation to come to the ritual.

Execution:

On the day of the ritual make sure you get there early enough to set things up before your guests show up, so that you can welcome them, talk to “newbies” who may have questions and socialize. If you have extensive set up for the ritual you may want to designate one of your number to act as an official host to welcome people as they arrive.

Speak up! Use dramatic gestures. This is Sacred Theater. If anyone in your group has training in theater arts, ask them to help/train/direct the others. Don’t be afraid to go a bit “over the top.” And have fun with the ritual. One reason you are there is to enjoy what you are doing.

Get the “audience” involved but don’t expect them to do anything that is too complicated. Give the group a pre-ritual briefing of anything that you want them to do or that they may need to know about the ritual. If you have songs, keep them simple. Try to pick songs that your “Pagan on the street” might know, but don’t be afraid to teach the group a new song before you go into the ritual space.

What can go wrong? What will you do when it does? Anything and everything can go wrong before and during the ritual. Weather can go from warm and sunny to cold and rainy in the blink of an eye. Key participants could be no shows. Things fall over, come apart, or break during the rite – Maypoles falls over. Candles won’t stay lit outdoors. (Recommended: Don’t use them if daylight; use “jar candles” at night.)

Make sure you have a back up plan in case of bad weather, missing “performers,” forgotten items, and so forth.

When the Party’s Over…

Review your ritual. What worked? What didn’t? Why?

Don’t “finger point” at coven members for the things that didn’t work. Treat this phase as a learning experience for the coven, not a blame session. Do a written “after action” report and include it in the coven’s Book of Shadows. Don’t assume you will remember all your recommended changes when you are ready to do your next public ritual.

Reviewing other people’s rituals – yes, it’s alright to critique them with an eye to improving your own rituals. What did you like? Write it down to use next time you perform. What didn’t you like? Make sure you don’t do it! Note: If I write nasty things about someone’s ritual on a public e-mail list, that’s bashing, and it’s not nice. Critiquing rituals in private (in coven!) is constructive.

Try your best to make this a dispassionate review. Just because something isn’t “your cup of tea” doesn’t mean it won’t work for someone else. Remember that you are offering constructive, not destructive criticism.

Strive for Excellence:

A public ritual is your gift to the Gods as well as to your community. Take pride in what you have done, but always look for ways to do even better next time.

Miscellaneous Do’s and Don’ts:

Don’t read. (But, if you must, have enough copies for everyone to have their own copy of their lines!)

We recommend assigning roles and letting people write their own lines. (Why? It’s easier to remember something you’ve written yourself.)

Keep to the point; better short and sweet than long and drawn out.

In Winged Pharaoh Joan Grant has two of her characters talk about a poem that one of them has written, and this applies to any sort of presentation: “Better a bracelet that fit’s the wearer than a necklace so long that one trips over it.”

Being a Good Guest:

Attending someone else’s ritual? Go! Nothing hurts worse than planning the best ritual you can, then sitting there hoping that someone will show up.

Leave “personal issues” you may be having with anyone else in the community at home.

Clean up after yourself

After the ritual, go home (so others can, too).

In conclusion, public rituals can be emotionally fulfilling, spiritually uplifting and a whole lot of fun! A well planned ritual will be remembered fondly by both your group and the local community for a long time. Don’t be afraid, just do it!

A Quick Solitary Quarter Call

A Quick Solitary Quarter Call
(when you’re in a hurry! lol)

I welcome the East–bring your winds here,
Blow away doubt, confusion, and fear!
I welcome the South–let your fire glow,
Let desire and passion of life through me flow!
I welcome the West–let your healing rain,
Wash away negative feelings and pain!
I welcome the North–bring stability,
Strength and balance here to me!
The Quarters are called and the circle’s cast,
To raise the power and send it fast,
And when my sacred work is done,
Bless the magick that I’ve begun!

***AutumnRose***

Spell Casting: The Witches’ Craft

Spell Casting: The Witches’ Craft

Author: Jason Miller (Inominandum) 

The Greeks made a distinction between theurgy and thaumaturgy. Theurgy literally means “God working” and refers to spiritual work that leads one into illumination or gnosis. Thaumaturgy means, “wonder working” and refers to the conjuration of spirits, casting of spells, blessing, cursing, curing and harming through practical magick. The balance between these two aspects of the craft has been an issue since the emergence of Wicca in the 1950’s. Does spell casting overshadow religion? This debate has been heating up in online groups and blogs recently due to a story on beliefnet.com by Carl McColman entitled Is Wicca Under a Spell, which deals with both sides of the issue. Many people in the Pagan community that I have spoken with feel that magick and sorcery do the religious aspects of Wicca no good and should be downplayed. Some I have spoken to have no interest in spell-casting at all, or perhaps don’t even believe in practical magick, and thus see this aspect of the craft as an obstacle to Wicca taking its place as a major Western religion. I would like to take this opportunity to present the opposing argument.

What often gets overlooked is that Wicca and Witchcraft are not the same thing. The terms are often used interchangeably but Witchcraft is a craft that can be, but isn’t necessarily, part of a religion. Wicca is most definitely a religion. While not all Wiccan traditions stem by lineage from Gerald Gardner, by and large they use a constellation of terms and beliefs that were first put in place by him and those that came after, thus we can say that we can trace Wicca more or less back to him. Witchcraft is a larger area than this. Isaac Bonewits once provided a breakdown of the types of Witches in America, which can help put this into perspective:

10% Neo-Pagan – Revivalist traditions, including Wicca.
70% Neo-Classical – Those who practice folk magick with mixed Christian and Pagan roots without regard to Witchcraft as a religion.
1-2% Classical village healers who practice completely non-religious folk magick.
1-2% Neo-Gothic – Practitioners of Satanism which is based on the Gothic Witchcraft of the Witch Hysteria Era.
1-2% Family Trads.
1-2% Immigrant Traditions: Pow-wow etc.
10% Practitioners of Vodou, Santeria, etc.

For example one of my ancestors was allegedly a “water witch” who told people where to dig wells. While in Venice I was offered a charm to obtain by a Witch. In both of these cases the Witch in question was a devout Christian. According to this breakdown Neo-Paganism and Wicca account for only %10 of American Witches but even within that scope there are many Witchcraft traditions that make it very clear that they are not Wiccan: The Feri Tradition, The Clan of Tubal Cain and the Cultus Sabbati all represent traditions of the craft that have non-Gardnerian roots, and do not fall under the umbrella of Wicca.

I have an enormous respect for Wicca but I am a Witch, not a Wiccan. I object when the terms are used interchangeably and when Wicca attempts to speak for all Witchcraft. I got involved with the craft during the mid 80’s in North Jersey, just outside of Manhattan. Paul Huson’s Mastering Witchcraft, Herman Slater’s Magickal Formularies, and the little spell books from Original Publications had much more of an influence on my Witchcraft than Scott Cunningham or Ray Buckland. This is not to say that I am not religious: I am. But I learned to use practical magick at an early age and was successful at it. I have traveled all over the world to learn traditional magickal techniques: from New Orleans, to Europe, to Nepal. Today I do magick professionally and consider traditional techniques of spell-working to be just as important as religious and spiritual traditions.

I would argue spell-casting is just as sacred as Wicca and Neo-Paganism and far more ancient and widespread a tradition. So where McColman asks the question: “As publishers produce more books about casting spells, is the spiritual message of Witchcraft getting lost?” I ask the opposite: Is the popular influence of Wicca and Neo-Paganism negatively impacting the tradition of spell casting, or if you will, the Witches’ Craft?

I think it is, on a number of levels. I will give just three examples:

Ethics:

The Wiccan Rede provides a very strong ethical principle for Witches to follow. As such, any mention of curses, jinxes, or harmful magick is frowned upon by the Pagan press. Some take this even further and extend it to spells that influence another’s will or reverse a curse back upon its sender. Very often in modern books I read “A REAL WITCH would never do harmful or coercive magick…” While I can applaud the good intent of these writers, and understand that authors are trying to paint a picture of Wicca that is acceptable to mainstream America, the fact is that this type of magick IS part of a “REAL” Witch’s repertoire. From the lead curse tablets of Greece, to the Gospel of Aradia, to more modern Witches like Sibyl Leek and Andrew Chumbley, cursing and coercion have always been a part of the Craft.

When my teacher taught me my first pieces of harmful magick, I was surprised. I had no interest in harming anyone but she told me, “You have to learn how to harm, in order to learn how to heal. The power comes hand-in-hand.” Apart from that lesson, life has taught me that a curse can be justified, and that in rare instances it can be down right compassionate. It is the use of knowledge that determines whether it is good or evil, not the knowledge itself.

To my mind allowing Wicca’s religious stance to determine what gets printed about traditional Witchcraft is wrong and pollutes the baraka of an ancient art. For instance Paul Huson’s book Mastering Witchcraft is one of the only early books of the craft that deals with the subject of vengeance and attack, and was given a horrible reputation in the Pagan community because of it. I have been to stores that refused to even carry it. One that did felt the need to put disclaimers all over it stating that it was “Not Real Witchcraft.” The book didn’t endorse vengeance and attack. It merely tried to present the full scope of the art it claimed to teach. In doing so, it put the preceding chapter on counter-magic and protection into great context. If anything, the craft teaches personal responsibility. Why then can we not trust readers to make their own ethical decisions about the craft?

Materia:

In the aforementioned article on beliefnet.com, Gardnerian Priestess Judy Harrow, author of Spiritual Mentoring, was quoted as saying:

“I remember once a man solemnly informing me that if a spell calls for, say, blue candles, and the candles are whi

te candles dipped in blue instead of being blue all the way through, the spell will fail or maybe even backfire… People who believe that (magic) power is in ‘the stuff’ will not be able to access the power if ‘the stuff’ is not handy.”

A proficient Witch learns to substitute items that can’t be gotten in time. We also learn the magics of breath, gaze, gesture and incantation that can be cast without materials of any type whatsoever. While I agree that not all the power is in “the stuff, ” there certainly is quite a bit more than many modern writers would have you think. Many modern books make the case that “it’s all in your mind” and that the materials are just props with no real power of their own. This to me is disrespectful to the Witches and sorcerers that painstakingly wrote down formularies and philtres over the centuries. If this was really the case, why bother getting the ingredients right at all? Why not just write down “Devils Shoe Strings” on nine pieces of paper and use them instead of the herb? Try it and see what kind of results you get. Having lived in Nepal and worked with various Ngakpas (sorcerers) and Jankris (shaman) , I can tell you that they take their ingredients very seriously. I can say the same about the Bokors and Root Doctors of New Orleans.

Flying ointment made from mugwort in a carrier oil may be safer, but it is not just as good as one made from hemlock, belladonna, and other baneful herbs carefully mixed and applied. A stone with a hole drilled in it will not work as well as a real hagstone formed by running water. A twig from the backyard will not provide as good a basis for an influence charm as a whole High John root. These things have a tradition that goes back hundred of years and should not be cast aside so easily.

Psychological Reductionism:

Australian sociologist Douglas Ezzy was quoted in the beliefnet.com article regarding the effect of spells themselves:

“In his paper ‘New Age Witchcraft? Popular spell books and the re-enchantment of everyday life, ’ Ezzy notes that spell books ‘encourage individuals to take control of their lives through self-exploration and self-affirmation.’ Furthermore, ‘performing magical spells functions as a way of re-discovering the enchanted and mysterious aspects of life.’”

McColman further interprets this:

“In other words, spells are more than just magical recipes for getting your own way; they are miniature rituals designed to foster a sense of mystery and wonder (what Ezzy calls ‘enchantment’) in everyday life, and to evoke a positive sense of power and hope in the spell-caster’s life. Even if casting a spell doesn’t make you rich or win you love, it could give you hope that such blessings really are possible in your life.“

There are many Pagans and Wiccans that have no interest, belief in, or talent for spell-casting. That’s okay. I don’t believe that Witchcraft was ever meant to be a widespread practice. It may be elitist of me to suggest it, but I don’t think that everyone can cast an effective spell. Some can, some can’t. What we have today however are people drawn to the purely religious and spiritual aspects of Neo-Paganism and mistaking it for Witchcraft. They need to find a way to explain the place of spell-casting in a modern world, so its gets explained away in psycho-babble.

Many teachers today will explain that spells don’t actually offer outer change, only inner change. A spell to help you get a job will perhaps build your confidence but not affect the mind of the interviewer. The claim is that the magick is providing mystery, wonder, and self-affirmation. These are all good things, but it is clear that Witches throughout history did not feel this way about their craft, and neither do I!

I and many others know from experience that a well placed and executed spell can alter future events, affect the mind and spirit of a target or a client, and generally deliver the goods that are traditionally attributed to the craft. The effectiveness of this depends on the ability of the practitioner, knowledge of the art, and skillful application of that power and knowledge. Some people have a talent for practical magic. Some do not. Not so long ago, if you didn’t have a gift or calling for Witchcraft, you would not have been drawn to it. Now that it has become a popular subculture and religion, I wonder if people that don’t have much talent for spell work feel the need to write it off? To be clear I don’t think that you need to practice spellcraft to be a Pagan, or even a Wiccan, but that doesn’t mean we should reduce the classical art of Witchcraft to therapeutic drama.

McColman quotes writer Laura LaVoie as saying: “One of my fears with the spell books is that they send the wrong message to those looking for answers on how to be Pagan.” I have heard her fear echoed often in the Pagan community but very few consider the other side of the coin: Neo-Pagans can sometimes send the wrong message to those that just want to practice Witchcraft.

It’s pretty easy to tell whether a book is religious or is a collection of spells. I find it difficult to believe that someone looking to get a start in a new religion would pick up an Encyclopedia of Spells. On the other hand I do know of many people who came to a spiritual path, Wiccan or otherwise, through a desire to cast spells that opened up deeper questions.

I have what I consider to be a very rigorous and serious spiritual practice. I also am a professional Occultist who does readings and magick for pay. If Wicca doesn’t want to be confused with spell-casting, then they should stop using the term Witchcraft and Wicca interchangeably. Wicca represents one tradition of Witchcraft, not the whole practice.

There is room for both spells and Spirit. Keep the spell books coming! Keep the Pagan books coming! Keep the Wiccan books coming! Let them all get better researched and lead people deeper into the mysteries, from whatever angle of approach they choose.

May the Blessing, Cursing, and Cunning Be!

Footnotes: McColman, Carl, Is Wicca Under A Spell?”, beliefnet.com, 2005.

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

A Little Humor for Your Day – Circle Etiquette

Circle Etiquette

 

Never summon Anything you can’t banish.

Never put asafoetida on the rocks in the sweat lodge.

Do not attempt to walk more than 10 paces while wearing all of your ritual jewelry, dream bags and crystals at the same time.

When proposing to initiate someone, do not mention the Great Rite, leer, and say, “Hey, your trad or mine?”

Never laugh at someone who is skyclad. They can see you, too.

Never, ever set the Witch on fire.

Looking at nifty pictures is not a valid path to mastering the ancient grimoires. Please read thoroughly and carefully from beginning to end so that your madness and gibberings will at least make some sense.

A good grasp of ritual and ritual techniques are essential! In the event of a random impaling, or other accidental death amongst the participants, (see next rule) a quick thinker can improvise to ensure successful completion of the Rite. Make them another sacrifice, Demons like those.

Watch where you wave the sharp pointy items.

Avoid walking through disembodied spirits.

Carry an all purpose translators dictionary in case the ritual leader begins talking in some strange and unknown language.

Avoid joining your life force to anything with glowing red eyes.

If asked to sign a contract or pact and you are experiencing doubts or reservations, sign your neighbors name. Malevolent entities rarely ask for photo ID.

Blood is thicker than water. Soak ritual garments an extra 30-45 minutes.

While drunken weaving may be mistaken for ecstatic dancing, slurring the names of Deities is generally considered bad form.

Let’s Talk Witch – Making Your Own Holy Water

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I have asked several individuals ask me how to make “Holy Water.” I hope this answers your questions and you find it useful.

Holy Water is not a new tool to Witchcraft or Paganism, and has proven so useful in the past, that the Roman Catholic Church adapted the practice from its Pagan conquests during the early formation of Christianity.   The uses for Holy water are many, and it remains to this day a valuable tool in almost every religion. Wiccans may call it Blessed Water, and Voudons may refer to it as “Devil Water”, and Catholics may purchase it as “Florida Water”, or “Blessed Mother Mary Water” it is one in the same, ultimately, being water which has been blessed by a higher power to aid in one’s religious workings.

Although the concept behind Holy Water is the same, it’s varied uses are many.   It remains to be used in modern religions to protect, banish, heal, curse, enlighten, cleanse, purify, and the list goes on. One may be inclined to think that such a powerful potion would be hard to come by; however, it is a most simple concoction involving only a little bit of water and a lot of spiritualism.

Producing Holy Water is an act needed to be done when your spiritual attunement, and/ or awareness is high, and you are comfortable and confident about performing magic.   As a Pagan, I prefer performing this act within my circle.   When setting up your tools for this act, your necessary components will be natural flowing fresh or salt water, either from a creek, river, lake, sea, ocean, or collected rain water (tap water is not recommended).   If sea or ocean water is unavailable, you will want to add 1 teaspoon of salt to every 8 oz. of fresh water you will be blessing.   Once you have the salt water ready, place it in front of you.   Incense is actually optional in this case, but I would strongly encourage anyone to try and burn Frankincense during the blessing, if at all possible.

Frankincense has been used since the times when the God Set ruled the underworld of Ancient Egypt, and remains to be used today in many various religions, and continues to be a potent ingredient in all forms Magic. Candles are also optional in the case of Blessing water, but do help set a spiritual mood for any blessing, ceremony, spell, or incantation.   If you are pagan, you will want to lay four white candles around the circle, signifying the cardinal points of direction, and place two white candle upon your altar.

Kneel or sit in front of the bowl of salt water, and close your eyes.   Concentrate on connecting with the God and Goddess.   Ask silently or aloud, for Their assistance in producing this potion of   great power.   Explain for what it will be served for, and how you will use its power.   Proclaim your need for assistance in creating the essence of Their power to serve your religious acts.

Hold your hands over the bowl, and look above, toward the sky, and accept the power of the God & Goddess, and move it through your body, and into the bowl of water.   Continue with this procedure for a few minutes or until you feel the act has been completed, and the God & Goddess have assisted you in your workings.

Once you have completed the above, you may exit your area of worship, or casting, and prepare the water to be used in your various magical workings.   The water should be stored in an airtight container if possible, but can be stored in any bottle for short periods of time.   You will not want to keep the water for more than two weeks at a time due to bacteria.   My personal favorite storage container for my Blessed Water is a spray bottle, originally purchased for plant misting.   Spray bottles are perfect when you are performing acts which require you to expose a large area to Holy Water. They come in most handy for spirit banishing, house purifications & spiritual cleansings of large areas.

Who Inherits Your Knowledge?

Who Inherits Your Knowledge?

Author: Lady GoldenRaven

Here is a thought: For us older wytchs, have you ever thought about who you will pass down your wytchy items to when your time comes to cross over? By the time we hit our “golden years”, most of us have amassed a rather large collection of books, articles, herbs, oils, etc. So where does it go?

We have thought about how we divide up the money we leave for our children, which one gets the house and this one gets the car. But, has anyone given thought to the wealth of knowledge we have put into our Book of Shadows?

Who gets the special oils you created? What becomes of the beautiful staff and wand we created with our own hands?

Do we leave our sacred Book of Shadows to our covens?

Is there a special child or friend who will use this information wisely and keep its secrets to themselves?

Has anyone thought of donating them to the military or some other organization?

Will they find their rightful owners or will they end up in the trash or floating around space with all the missing socks.

As I approach my Crone years and since I have taught many students in the ways of the Wise, I have often thought about leaving my stuff to one of them. However, several of my students have been online. It would be hard to leave my trusted Book of Shadows to any of them, since I have only had little contact with them. So, that leaves the students I taught in person, who are now either in my coven or have moved on.

However, I am lucky. I recently met a woman who is 25 years old. She and I have become really close friends. She had several pagan friends (who are also my friends) who had taught her a little bit about their path.

She calls me Mama Beth, since I am older and she can talk to me about things one cannot talk to about with her real parents. Since I have no children of my own, she is now my adopted daughter. She is serious about her learning of the craft, so I am now teaching her my ways.

I thought long and hard about whom would be heir to my wytchy fortune. I do not own a home, so all I have to pass along is my wytchy stuff, my Led Zeppelin/Robert Plant collection, and my car.

All that has been decided. And now, I have made my decision as to where my Book of Shadows and the rest of my stuff shall go. My daughter shall be heir to all I have in my Wytchy World. I have such a huge collection of books on the subject that is would fill two walls!

I started thinking about this when a friend of mine nearly died a few months ago in a terrible accident. I put much thought and many hours of thought into this decision. Once I decided, I made my intentions clear.

When I told Debbie of my decision, I thought she would never stop crying. She was happy yet sad. It was something she did not want to think about.

Well, nobody wants to think about such things, but you must. She is the only one allowed to even touch my Book of Shadows, let alone look in it to read from it. She has come over for her lessons on time every time. She is learning the Craft well. Most of all–I TRUST HER.

Now, I don’t know about you, but I surely do not want my Book of Shadows, which I spent many hours working on, ending up in a dumpster somewhere. I wrote every word in that book in calligraphy. If anything, it is a piece of art. For one, I have the fortune of having bought a grand Book of Shadows from a great company called Brahm’s Bookworks (link enclosed at the end), which is like the one you see on the show Charmed. Mine weighs over 30 pounds. Now you see why I do not want it simply dumped in the trash.

Who do I know who would appreciate this? My daughter!

Where will the hundreds of jars of herbs end up? Herbs that I lovingly planted, nurtured, and harvested. I have many bottles of oils which I have made, not to mention the holistic medicines I have made from all the above.

My staff, which I lovingly hand picked, designed by me for me, blessed and consecrated and has become a part of me, I do not want to end up in a burn pile somewhere as trash. If, my daughter chooses to burn it in memory of me so that none can use my “magickal” staff, then so be it.

A few of my friends may end up with a few things–some of the herbs and oils and such. My stones and all I promised to a friend who also makes jewelry. So he can use what he wants for wytchy works and pick what he needs for jewelry.

Of course, some things, I can leave to the world via the net. Some of this I have accomplished already. But face it, out in the world of Cyberspace, one cannot be too sure of who they are dealing with. A lot of my stuff is found and will be found as I continue, on Pathways Seminary.

But, I thought I would offer up this little essay as a reminder to all not to forget about whom you will leave your most precious Wytchy wears to. Since the baby boomers are now into their Crone years or close to it as I am, there are a lot of us pagans who belong to this age group.

So while you are sitting there, making out your wills, reserve space and time to have it in writing, to whom you are passing down your religious and magickal items to. I know, whomever ends up with them shall appreciate both the deep thought you put into giving it to them, as well as appreciating the work you did, and all the knowledge contained within these items.

I am happy that I know where my knowledge is going to be used and appreciated.

Thank you,
LadyGoldenraven

Footnotes:
Link to Book of Shadows:  http://www.brahmsbookworks.com/id2.html

Where is Our Connection With Our Bodies and The Earth?

Where is Our Connection With Our Bodies and The Earth?

Author: Aarisa

Where is our connection with our bodies and the Earth, in ritual and in our lives?

It is my belief that we profess a religion that follows the Mother and Father, the Earth and Surrounding Energies, yet I seem to so often see such a disconnection. Connection with our bodies, the Mother Earth, the Seasons, even the rituals we perform seem to get put on the back burner, hidden behind flashy ritual items, robes, and vehement vows of our faith.

Now I am the most non-judgmental person I know, but I do make observations. At a recent Public Full Moon Ceremony that I attended, I found myself wanting after it was all said and done. The disconnection with the energy of our bodies and the rituals was obvious. Every one there, from the young children handing out seedlings to the ritual performers, all seemed very unhealthy. They read the ritual off in broken words from a paper, with no heart in it. When it came time for Cakes and Ale, they served Graham Cracker Bears and Hi C Fruit Punch.

So, lets start our conversation with the connection with our bodies, and the planet.

The junk foods and soft drinks that so many Pagans take home and chow down are detrimental to not only their bodies but also to our Mother. Way more than just what such a diet does to our bodies, the negative effects on the earth, from the way the foods were produced to the plastic packing they are served or sold in, are anything but ‘nature based.’ Everything that we put in our bodies affects us, and if our bodies cannot be healthy, how can we connect with ourselves, let alone with the Earth and our Community?

Who can call themselves a follower of the old ways when they get up, eat their McDonalds breakfast, come home and turn on the T.V and sit on the couch until they get up, put on their crushed velvet robes and perform a ritual, trying to connect with energies that don’t they incorporate into the rest of their lives? My like-minded friends have a joke about RC Cola and Moon Pies for Cakes and Ale but, my Gods, it happens so much. *

I certainly don’t feel a connection to ‘earth’ after eating junk food, do you? I certainly don’t think that eating food produced in ways that harm our Mother, and in its consumption harms us as well, is cohesive to our Earth-Based Religion. I’m not saying that everyone needs to be a health and exercise nut, but being a little more consciousness towards how we treat our bodies and the planet can be more powerful than any showy ritual.

Every holiday for us is about connecting with the seasons and the energies around us. We then take lessons from that and expand them. But let’s get back to the core… connecting with the seasons and the energies around us. (And that perhaps goes a bit deeper than eating hot dogs and hamburgers during Summer Solstice after reading from a printed-out ritual piece.) ‘Seasonal food’ does not mean food that America chooses to push out of a factory from any place at any particular time of year. It means what naturally grows in our/your local area at that particular time of year.

Our planet is in peril. The chemicals we are leaking into the world and that are in our food cause cancer, obesity, diabetes, and many other ailments. They are also killing the Earth. How can continuing to ‘live’ off of those things be cohesive to our religion? The very corn we eat now is being grown with pesticides already in them! The energies around us, those that we create, are so out of whack that I fail to see how we can make any real world change just by going through the motions of a ritual?

Lets move on to the reading part. I’ll admit that I have read off a ritual before. I was not happy with the results, and vowed thereafter to spend time not just memorizing, but knowing the ritual, and meditating on its meaning, connecting with the energies. When just reading off something, one does not grasp the meaning and depth of the words. There is then, no connection or creation of energy, and the ritual, in my opinion, is for naught. And really, how valid can a Priest or Priestess look when they read emotionlessly from a printed-out ritual?

Who here has gone to ritual where everything was read off of a piece of paper? How did it feel to you? Do you feel like the participants connected? Do you feel like you connected? If you did, then great! If you’re like me and like most people whom I talk to, then you felt as if the ritual was missing a key piece. That saddens me. I don’t want to go to ritual worrying whether or not the performing Coven will actually raise a Cone Of Power. Every person who is involved in the Craft should know his/her Craft, and know himself or herself, and therefore, know the energies!

So what has happened to our connection? The most powerful rituals are those connected with taking care of our planet and ourselves… the two things that we get most of our energy from. Wait…don’t we also get our energy from the people around us? Why, yes! We do! So what about their energy? Well, if they take care of themselves and the earth, then they are more connected, most likely. So there is more positive energy to draw upon!

Therefore, if we do the same, then we are making ourselves healthy, positive, connected avenues of energy for those that are around us! In conclusion, I say please…

TAKE CARE of yourself and our Mother!
CONNECT with yourself and our Mother!
HEAL yourself and our Mother!
CREATE good energy for yourself and our Mother!

Blessed Be!

Footnotes:
*PS- This is not a hate note for those who are “overweight”. It is about caring about your health. I know plenty of people who aren’t “skinny” but eat healthy.

 

When You Might Not Want to Come Out of the Broom Closet

When You Might Not Want to Come Out of the Broom Closet

Author:   Bronwen Forbes   

A great deal has been written about the benefits and advantages of coming out as Pagan to your family, friends and co-workers, both here on Witchvox and in other places. Living an honest life, helping Paganism be more accepted as more people say “I know a Pagan, ” and taking pride in who and what you are – these are all excellent reasons to be open about your faith. However, as a friend of mine reminded me recently, coming out is never something you do just once. You continue to choose with every new day, every new situation and every new person you meet whether or not to say anything about your spiritual path.

Which means, of course, that there are some valid reasons to never come out to anyone, or only to a select few in specific situations. For example (obvious as it is) , if you’ve recently begun the process of legally severing your marital bonds with someone and, before the divorce is final and all child and property custody disputes have been resolved, and you realize in the middle of all this that you’re Pagan, it would probably be in your best interests not to announce your new path until after the dust has settled.

Another obvious example is on the job. I hate to sound like an alarmist, but in this economy, just because you think it’s safe to be openly Pagan at work doesn’t mean it *is* safe. I lived for years in the Baltimore-Washington DC area where no one, not even my employers, cared if I was Pagan or not.

I left DC for a Midwest town that had a university – and a very prominent journalism school. As leaders of a training coven (consisting mostly of college students including one journalism major) , my husband and I were pretty good candidates for “interview a witch for the Halloween edition of the school paper.” It happened every year. While I wasn’t exactly out at work, between my regular appearance in the university’s school newspaper and occasional mentions in the city’s paper for being on various Pagan-related discussion panels, I wasn’t exactly hiding my religion, either. Five minutes on Google would have told my employers everything they wanted to know about it. I don’t think it even occurred to them to check.

Unfortunately, I took this lack of interest in my religious affairs for granted when we moved to a tiny town in New Mexico and I got a job at the local (much smaller) university in the admissions office. We also tried to help revive the campus Pagan student group which had been prominently featured in the local paper a year earlier, when every Baptist minister in the county denounced its existence (which should have been a clue to me to keep my flapping mouth shut) . Connections were made among the students, and next thing I knew it was two weeks before Samhain and the editor of the school paper was interviewing me. It was a good, well-written article, and no one in my office said a word about the fact that I’d just outed myself to the entire campus. I didn’t think any more about it.

Until I realized that my immediate supervisor was quietly and subtly going out of her way to make my workday a living hell – and had been since the article appeared in the paper.

For example, whatever I did wrong was discussed loudly and in public, while my co-worker, a Catholic, got a bit of quiet privacy when her errors were pointed out (We started the same day and did the exact same job) . I mentioned it to my boss and was told it was all my imagination and that I was “too sensitive.”

Eventually I quit; I’m convinced that if I hadn’t, I would have been fired. Was it because of the article? I’ll never know for sure, but in retrospect my decision to come out of the broom closet was, in this instance, a pretty poor one.

Sometimes, though, the decision of whether or not to come out as Pagan is not so obvious. Family and close friends, for example, are the people you most want to accept this part of you, and as a result your prediction of their reaction to your news may be skewed; you so very much need them to be happy for you that you could project the reaction you want onto them.

I’ve asked around, and a lot of my friends suggest telling a close sibling, aunt or uncle and see how they react before having the “Big Talk” with Mom and Dad. But – and this is hard – telling your nearest and dearest may not only be a bad idea, you may not know it’s a bad idea until it’s too late.

Back in the mid 1980s when I first realized I was Pagan, I told my parents. I had plenty of solid, valid reasons for doing so: 1) I was about to be divorced by my first husband over my Paganism and I thought they deserved to know the truth. 2) I had a strong feeling, even in the early days, that my spiritual path was going to be a major part of my life (turns out I was right) and I couldn’t see cutting my parents out of that much of my world (we were a lot closer back then) . 3) My parents are highly educated people with five college degrees between the two of them, have been professional performers most their lives (i.e. used to odd, artistic, fringe folk) , and are reasonably liberal in their personal and political views. In other words, if there are (or were) two Christians (Episcopalians) more likely to accept their daughter’s new spiritual path with open-mindedness and grace, I don’t know them.

At first it looked like I made a good decision to come out to my folks. My father, a college librarian, found a copy of Starhawk’s The Spiral Dance on my recommendation and read it. He said that while he’d never be a Pagan, he was struck by how “poetic it is.”

Fast forward a decade or so. In the intervening years my religion has been referred to as “that Pagan b*llsh*t” more than once. I’ve been told, “We’re just so relieved you’ve managed to stay away from the drugs” (What drugs? Did I miss the memo on rampant drug use in the Pagan community?) , and treated to this day like a not-quite-bright teenager by – you guessed it – my intellectual, liberal parents.

Was coming out to my parents a good idea? Probably not.

Knowing what I know now, would I do it today? No.

The decision to tell or not to tell someone you’re Pagan is a deeply personal one, and not in any way something you should be pressured into. Coming out as Pagan is not “cool” or something to do for the shock it might cause the listener. Although it’s true that the more of a presence we are in society the less “other” we become, and the more our faith is accepted in the world.

But we need to be aware that sharing our religious choice with anyone or everyone is not always the best solution. We no longer need to worry about witchfinders, hangings and other historically dire consequences for openly celebrating our faith, but we do need to think very hard about our livelihoods, our children and the feelings of the one we’re outing ourselves to before we choose to share this most personal information.

The People You Meet on the Pagan Path

The People You Meet on the Pagan Path

Author: MissElphie

There are always people who leave a mark along our path in our Pagan path. Those people who supported us and who taught us things that, probably, we wouldn’t have learned in any other way. These people are essential and must not be forgotten. After all, no matter how many books we write, how many thesis are made and researches done, there is always space to learn and embrace knowledge that we get through experience and by the teaching of others. That is what I’ll be talking about today.

The solitary path is a path that is often chosen, especially in today’s society in which most Pagan practitioners live in the big metropolis and cities, and where finding a coven is getting harder and harder. These good covens hide themselves more often than you think. And, if covens do ‘go public’, much of the time, they aren’t that big of a thing or there is a high chance that they are not what the practitioners are looking for. Good covens are hard to find. Not only due to their shortage but also because it’s complicated for a solitary to fit their eclectic costumes and already acquired traditions in a group that is as well defined as a coven. It ends up being complicated. Additionally, today’s individualism and our consumer and technological society oft results in isolation from the community around us (in favor of a virtual community) which may lead to a disconnection.

These factors plus the routine and daily busy life of the metropolis leads to shortage of time.
As you can see, there are numerous factors that may stop a solitary practitioner from joining a coven. There is, also, the possibility of the practitioner himself/herself not wanting to join a coven (like my case, for example) .

Don’t judge me wrong, I believe that life in a coven can be amazing and very enriching and, if possible, I recommend the experience if you are so inclined, since all paths teach us something. But, in this article, I’m focusing more on the solitary side of the Pagan practice.

For a solitary, magickal practice requires a routine by which the seeker learns things by himself/herself. We must alone search for authors, read books, research sources, etc. It ends up being our daily lives, so, after a couple of years, it becomes second nature. We know that author X is good and author Y is not that good. We prefer the works of X and not of Z. And so on.

However when we do meet someone who may be able to help us, such as someone with more experience, it’s always great. And, my advice is to take that opportunity. You can share what you know with that person and that person will share her knowledge with you. You can have arguments about a certain theory and, by debating it, reach a common and satisfactory answer. You can read books and discuss opinions on the subject or go to public events and find more people to talk to and learn from or teach.

With the help of others, our path only gets richer. It is still a solitary path and ours in the practical terms, since it is created and followed by us alone, but we always learn a lot interacting with others.

Throughout the years, I’ve met several people (not only online but also in person) who have taught me so much and helped me grow. I’m no longer that girl who thought that Wicca was all fairies and pink and that all other Pagan paths were a simple minority. Today, I have a clear notion of what Paganism is, of Wicca and of several different pagan paths, not only when talking about Neo-Paganism, but also pre-Christian beliefs.

I’m not saying that everyone whom you will meet will teach you something good for you to use in your daily path. But they will teach you something. They might, at least, teach you not to follow their path (if they are one of those crazy nut-heads that go around or a scammer) . Everyone has something to teach you and you must, along your path, learn everything you can from people, whether they are Pagan or not (Yes, even followers of other religions have a lot to teach you, especially when it comes to respecting other people’s beliefs) .

But of course, be careful. Don’t try everything people tell you to try. There are a lot of people who are amazing and who will teach you things that will last for a lifetime but there are also may be people with bad intentions who only want to harm you, scam you or worse. Trust me, I’ve seen people whose only interest in helping others was to gain money or fame or just use that “wanting to help” as a way of scamming them. Always be careful and always be very alert during any conversation. Think for yourself and, if necessary, ask for the opinion of someone older or with more knowledge than you, in whom you trust. .

Life has a lot to teach us and there are so many things to try and learn from. Don’t keep yourself entirely locked away from the world by not socializing, by not meeting other pagans. At first it can be hard to see so many points of views. Some you might even think “What is this?” but that will also teach you to respect others. There is so much you can learn by meeting and by talking to other pagans.

Find some events in your area or, if you are going on vacation to somewhere, search if there are any pagan gathering nearby and plan a visit. Or find an online forum and join up, meet some people and learn new things.

My simple conclusion: Socialize. Talk to people, enter social networks of Paganism, sign into forums and meet people. Learn with them and discover new worlds filled with knowledge. Who knows? You might even find a coven that will be your future family. You never know what plans the Gods have in store for us.

Live life to the fullest; know the world and live your religion.

Goddess Blessings,
MissElphie

Those Pretty, Sexy Witches

Those Pretty, Sexy Witches

Author: Sia@FullCircle

It is known as The Season of the Witch, a time when hefty bags of candy appear on shelves, skeletons come out of dark closets to dance among us, and that ugly, green-faced hag stalks the store aisles, frightening little children and annoying real Witches no end. For many years now, both in response to that Hag, and for my own amusement, I have collected items that portray her opposite. As a result, I have dozens of pretty, sexy, positive Witch figures, toys, trinkets, and images in my collection. Some of these pieces feature young women and little girls, while others depict sweet-faced older gals. The elders are often shown hugging cats or puppies or they carry books, flowers or tiny bags of chocolate. For those in the know, that pretty much says it all.

Finding Positive Witch Figures

When I began collecting twenty years ago it was easiest to find such images in vintage postcards published before 1925 or in copies of pin-up posters from the 1950’s and 60’s. Modern representations were much harder to find. After years of asking for “pretty witches” in stores, and getting odd looks, and after much searching, I began to find what I was after. (1) This was long before the collectible fantasy sculptures you see now were available, and before those pretty fantasy witch outfits for young girls and women could be found in on-line catalogs and the Halloween stores. These days, you can walk into any collectibles store and find sculptures of charming, pretty, sexy, witchy women. During Halloween you can even find these types of items in drug stores. Many of the sexy ones are a bit outré, that’s true. This has often been the case.

The Witch as Sex Toy

One way to remove power from a female image is to make it too cute, too busty, too Marilyn Monroe-ish, and so turn Her into a sex toy. That has been going on for a very long time. There are many provocative and in some cases, charming witch images in art, photography and advertising. To see some of these check out the Sexy Witch Blog by Red Witch (the link is below) . Please Note: This contains very Adult Content, folks – Do not watch this site at work.

Taming the Sexy Witch

Because the young witch is seen as sexy and alluring she has power over those who desire her. That makes her dangerous. So our culture sought to tame her and keep her power for it’s own use. Examples of this can be seen in the 1958 film “Bell, Book and Candle” and in the television series “Bewitched”. As a girl growing up I could never figure out why someone with Samantha’s life experience, talent, and wit would be happy living a boring, subservient life with a dim witted dullard like Darrin. (Being ten at the time, I did not realize that “Bewitched”, “I Dream of Jeannie” and shows like it were a cultural backlash in response to the early Women’s Movement, portraying women with power as besotted handmaidens to rather nervous males) . At least the television version of Samantha (as played by Elizabeth Montgomery) was powerful, subversive and smart, unlike her later counterpart in the film remake of that name. (A link to an insightful review of the remake is noted below.)

Finding the Center

The pendulum swings and swings again. The characters of Willow (from the TV show Buffy The Vampire Slayer) , Hermione (from the Harry Potter series) , Tiffany (from Terry Pratchett’s Discworld series) along with many of their sister witches in fiction are antidotes to the negative, exploitative or simply silly image of the witch. More positive portraits will come in time.

Crone or Hag?

Whenever we work with the Crone image, we confront our own fears about death, aging and the unknown. As Pagans know, the Crone can be both our ally, and our teacher. But how do we define a Crone? I believe the woman of the Elderflower Festival in California (www.elderflower.org) have done this rather well. They note that the Crone “has often developed a deeper awareness of her own mortality, either through her own brush with death or through facilitating the passage of another. She is shifting from an external focus to a more introspective state. She experiences a sense of urgency to get on with the real business of her life, and she has begun to shed the old in order to pursue what has now emerged as her life purpose.”

This is a figure to be honored, not feared, so it is not surprising that some Pagans find the classic Halloween caricature of the Crone to be deeply offensive. Others shrug it off with a smile. What seems ominous, to me, is the way in which the use of this green-faced creature in modern day culture mirrors the historical periods of Pagan and Witch persecution. During the Middle Ages and the Renaissance, western patriarchal culture, fueled by the fear of women, (especially older, independent women) promoted a monster known as the Witch.

Frequent crop failures, famines, global weather changes (known to us as the Little Ice Age) as well as injustice, poverty, constant warfare, religious scandals, torture, imprisonment without trial, abuse of power, and political unrest haunted those times. The vicious, vengeful, envious Witch figure was used by those in power to blame ‘the other” for their problems. During this period, professional Witch Finders were paid for every witch they found. How’s that for incentive? Any money, property and animals owned by these witches (mostly older, usually widow women) enriched the town and the church after their deaths. This made the Witch business a very profitable one for all concerned.

Bashing Witches is Good Business.

Just as Jerry Falwell tried to blame feminists, gays, lesbians and Pagans for 9/11 in order to raise his TV ratings, so too did Church and State powers once blame women, Jews, and lepers for the Black Plague. As the Germans used the Jews as scapegoats in Hitler’s day, so did Medieval and Renaissance cultures in the West use non-Christians, cats and old women as the focus for the fear and blame felt by those who suffered because of their greed, corruption and incompetence. When we Pagans say “Never again the Burning Times” we mean that we will not allow ignorance or any Powers That Currently Be to scapegoat or harm our people again.

The Origins of the Green-faced Hag

As far as I can tell, the green colored skin dates from the character of The Wicked Witch of the West as portrayed by Margaret Hamilton in the 1939 movie “The Wizard of Oz”. (See link to Wikipedia entry below, which shows her portrayal in the movie compared to the original illustrations for the book) . As the Wikipedia entry notes, “In the classic movie The Wizard of Oz, the Wicked Witch, played by actress Margaret Hamilton, was stooped, green-skinned, and dressed entirely in black. In many people’s minds, this representation of The Wicked Witch has become an archetype for human wickedness.”

Advertisers and toy makers picked up on this version and the classic Hag persona, (which featured wrinkles, a long nose, a wart or two, claw like hands, and a pointy chin) added on the green skin. The green colored skin makes the Halloween Witch seem even less human, and more demonic, than before. It is now a standard feature of this image.

I should note here that there is another, far sadder potential origin of this image. This was pointed out by a writer named Angel in 1999 in the form of a prose poem which has been seen at many a Pagan newsgroup since it first appeared. To read it, visit the Endnotes section of this article, and click on “She Returns: The Halloween Witch”

She Who Changes

Can a pretty Witch figure do anything to change people’s hearts and minds? You never know. But keep an eye out for pretty Witches this season and see how many more of them you see now, than you ever saw before. I would argue that the image is changing, as more and more of us come out of the broom closet in positive ways. We change the image, and the image changes the way people see us, as well. When you think about it, the process is…magical.

Uppity Older Women

Most cultures realize that elders, assuming they have paid attention to life’s many lessons, know a bit more then their younger counterparts. Some cultures fear that knowledge, some honor it and use it. Suzanne Braun Lavine, in an prescient article for Ms. Magazine some years back, (see link below) quoted Gloria Steinem’s famous saying that that older women tend to get more radical, not less, as they age. She also quotes Gerda Lerner’s observation that “Such a critical mass of older women with a tradition of rebellion and independence and a way of making a living has not occurred before in history.”

Yea, verily. That fact is only beginning to be noted and we’re going to hear more about older women changing this culture. This is why the old woman in the conical hat with the black cat in her arms can make me smile. I know her true power. Her headgear has long been associated with medieval noblewomen and mystics and outsiders in general (2) ; groups viewed as threats because of their learning and their frequent refusal to toe the dogmatic party line.

Patriarchal culture made these women into such an out-sized caricature so they could mock them and assure that others who might listen to their wisdom would shun them in fear. But in mocking these old ladies (old ladies back then being anyone over the age of 35) , they have unwittingly brought Her down to us through history. Now we can restore that “old” woman to her rightful place, that of experienced, well traveled, thoughtful Elder.

This is not the wizened, frail Crone of yesteryear. Older women today are independent, sexual beings and they have means. They are also powerful Healers, learned Advocates, courageous Guardians, effective Organizers, and a clear-eyed, questioning Seers. As the saying goes, “Everything She touches, changes.”

There are millions of us now, and we are standing up, changing things, and demanding to be heard. And, by the way, we vote.

Be afraid. Be very afraid.

Sia

Links:

Sexy Witch Blog:

Article by Levine for Ms. Magazine:

Pagan Myths Debunked: Where Do You Think That Pointy Hat Came From, Anyway? by Lillith Veritas:

Review of Bewitched Remake by James Bowman

The Wicked Witch of the West:

Another Theory for the Green-faced Witch
She Returns: The Halloween Witch

Endnotes:

(1) Feminists, Pagans, store owners, and collectors were a bit ahead of a coming trend back in the early 90’s and were, perhaps, a small influence on that trend. This is what Malcolm Glaswall in his book “The Tipping Point” calls The Law of the Few, which contends that before widespread popularity can be attained, a few key types of people must champion an idea, concept, or product before it can reach the tipping point. Glaswell describes these key types as Connectors, Mavens, and Salesmen. If individuals representing all three of these groups endorse and advocate a new idea, it is much more likely that it will tip into exponential success.

(2) Excerpt from Pagan Myths Debunked: Where Do You Think That Pointy Hat Came From Anyway? By Lillity Veritas (a link to the full article is above)

“There is another, commonly held belief that the pointed hat originated with another persecuted group in Europe, the Jews. While Jews did wear pointed headgear, most scholars now believe these hats were not a likely source for the witch’s pointed hat. After all, pointed hats were fairly common throughout the Middle Ages and Renaissance.

This fact leads us to the source I find to be most believable, and most mundane, for the Pointy Hat Look. During the late sixteenth and early seventeenth centuries, commoners in Wales and England often wore pointed hats. As fashions changed, the last to retain the old styles were the rural and peasant folk, who were considered “backward” by higher society and were usually the ones accused of heresy and witchcraft. Much as we today have stereotypes of the sort of student who might commit violence at a high school, so did the medieval people have their ideas of what sort of person might be a witch.

Along these lines, Gary Jensen, a professor of sociology at Vanderbilt University, postulates a connection between the persecution of Quakers in America and the stereotypical appearance of witches in our folklore. Quakers did wear pointed hats, and the negative image of witches wearing conical hats in America became common about the same time anti-Quaker sentiment was at a peak. Quakers were thought by some to consort with demons and practice black magic, things also associated with the early American view of witches. Once again, an easily recognized symbol of an oppressed minority may have become generalized to a group equated with them.

In the final analysis, it’s likely that more than one of these issues came into play to ingrain the pointy hat into the mainstream idea of what a witch looks like. After all, the ideas that stick most firmly in the mind are the ones repeated from different sources, and many things in history can’t be traced to a single root cause or moment.”

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/

Young Adult Witches: The Generation In Between

Young Adult Witches: The Generation In Between

Author:   Soull the University Witch   

For some youth, the world of Wicca and magick in general is a rather strange and awkward world. In middle school, they hide their new-found religious interest to “different faith” parents. In high school, they may continue on that course, or flaunt it as a means of rebellion to those same parents whom they had to hide their faith from. Anyone today, from Pagan to Mundane, can read it and see it, in many forms of media. It is almost a stereotypical plot device in books, television, and movies.

But after high school comes the tricky age.

What happens when Witches enter young adulthood? Already, society demands they have the same responsibilities as an adult, and yet they have none of the experience, nor are they really treated as “adults” by the older generation. Those who have entered the world of Witches (or have been so all of their lives) , hit a rather strange crossroads that, for some, can either make or break their religious path.

Many religions have a place of social congregation, such as a church, or a synagogue. The Wiccan/Pagan religions do not, as most of the ritual and any form of ceremony and celebration can take place within the house or backyard of another Witch. Minus the large gatherings of the Sabbaths, other Witches may also practice in covens.

For young Witches, coven is a word, an almost sacred word, that holds some sort of rite of passage to it. In a way, to them, being in a coven makes you a real Witch. Of course, this is not true at all. There are many Witches who are solitary practitioners, young and old.
But is that by choice, or unfortunate circumstance?

There are several books, perhaps hundreds, written to guide the solitary practitioner. That’s far too many. Witches have the word ‘coven’ to use it, to form one, to be in one… and yet there are witches across the country, the whole world, who find their magick merely at their own altar, burning candles and tossing the ashes of their regrets into the wind. Alone.

There’s a bit of disconnect between the older generation and the new Witches who are finding this path in a strange and uncertain new century. Do they think young Witches are merely there for a thrill, or for fun? Do they not believe that the younger generation can take this path seriously?

Of course, we cannot just blame the older generation for the odd gap. Are younger Witches unwilling to sacrifice convenience for tradition? Do they take an interest in Witchcraft merely due to the media, and once they find out it takes more than a wave of wand to create and make magick work for them, do they give up?

The branches of Neopaganism are essentially a religion, even if outsiders such as ‘mundanes’ have a hard time grasping such a concept. It is a spiritual path that does not attempt to bring people into the circle though means of recruiting and “spreading the word”. It is the happenstance that those interested in the Craft find us. Other religions have people who go door-to-door to spread the word of their faith. Witches don’t do such a thing, instead preferring that people decide this path is right for them on their own.

Do all of us take it a step too far when it comes to not pressing our religion onto others? It seems more than not that instead of sharing who we are and what we do with those whom express curiosity, that we merely clam up and choose to not inform supposed outsiders. The ways of Paganism can be something that sounds outlandish to those who have never crossed ways with it before, or only have the knowledge of what the media provides. But how do we expect these new people to become kin with us if we’re unwilling to dispense information? We certainly can’t expect that everyone can merely “look it up” themselves. In an age where paper books are becoming less common and the Internet reigns, someone interested in Neopaganism can easily stumble upon false information.

For those of the younger generation, the Internet may be the only source of information they touch in this regard. For some, it’s the only way; an outing to the bookstore with a parent or guardian could end up badly if they catch them in the new age or metaphysical section, especially if the parent is unaware of their interest. It’s also rather hard to just find people whom are of the same path to speak with in regards to magickal faith. It is this generation whom will be the next High Priests and Priestesses, the metaphysical shop owners, and the authors of many books about magick-based religions. Both parties should make sure the right information is being passed down.

The age of the young adult Witch is a strange time. The Neopagan community as a whole should strive to find ways to make a smoother transition from this early Witch stage and into adulthood. Websites should reconsider the way they separate things for “adults” and “teens”. Witches in their mid to early twenties have a wide variety of interests. Some Witches may still be interested in the topics teen Witches are covering, while others many wish to partake in the more serious discussions you can find in forums for more mature Pagans. Said forums should attempt to find a way to bridge the divide, such as adding a “young adult section” (which could also be handy for teens who wish to move on from the discussions found on younger forums) .

There are plenty of books that offer introductory advice on solitary practice for teenagers, such as Silver Ravenwolf’s Teen Witch and Confessions of a Teenage Witch: Celebrating the Wiccan Life by Gwinevere Rain. However, very rarely can I find something that reaches for an age beyond the teenager years, but not quite into true adulthood.

By implementing a few simple changes, or even supporting and promoting websites, books, workshops, and events geared towards a younger crowd of adult Witches, we can ensure a smoother transition, and perhaps even increased openings for change in the Wiccan community. Like all religions, more people are turning to the path of the Old Ways, and there is a strong potential for growth within this age range.

If both sides are able to set aside generational and cultural differences, there is room for plenty of improvement… and change.

You Do Not Represent Me

You Do Not Represent Me

Author:   Crick   

You know folks, I am getting pretty fed up with individuals and groups claiming to represent all of paganism. To begin with what is it that such entities are supposed to represent? The current reality of the pagan community is a massive chat group spread across the Internet. An electronic format where anyone can jump on and make whatever claims they desire in regards to their alleged pagan heritage. It is a format where folks can claim to be this or that, you know, the High Lord of the coven of Bologna. The only requirement is that they read two Cunningham books. It is a format where folks will sprout words like “Love and Light”, words that resonate the slogans of the old hippie days from the 60’s.

But as soon as someone disagrees with one of these folks, oh my, one has never encountered such diatribes as that which comes out of the mouths of these folks.

Is this the pagan community that such folks proclaim to represent?

The majority of individuals and/or groups that claim to represent the pagan community come from a Wiccan background. That is understandable. There were some well-documented “Witch Wars” that exploded between Gardner and European witches such as John Cochrane. The issue that set these battles off were that Gardner wanted publicity and the majority of the pagan community at that time, did not desire such publicity. This penchant of desiring publicity has become a tenet of Wicca and is practiced to this very day. It is what it is.

But getting back on topic, such folks do not represent the pagan community. That is an ego biscuit that is holding back any true and valid development of a genuine pagan community. For example, I have been involved in my understanding of witchcraft since 1960. Over the years we have expanded into a clan that consists of covens in several states. And yet if one asks one of these self-proclaimed representatives of paganism, what is it that we believe in and how do we practice… they could not provide an answer. How do you proclaim to represent that which you have no clue of?

The point is that such claims of representation are nothing more than an extension of the mythos that was created with the advent of the Internet. In other words, a misrepresentation of the realities of what the current pagan community is.

At one point in history– and for a very extended period of time — paganism consisted of folks who actually sought enlightenment, though this was done within the mists. Folks would gather in small covens, or in some instances, depending on the path chosen, they gathered in elite groups of folks of like mind, who represented no one but themselves. The Golden Dawn is a good example of such a group. They did not claim to be witches but rather Ceremonial magicians. In short, folks did not pretend to be something simply because it sounded cool. But then they did not have to contend with the electronic media that modern pagans seem to savor so much.

Instead, the folks that belonged to these covens and/or such groups as the Golden Dawn concentrated on developing their latent abilities and honing their thirst for the answers to the mysteries of life and in extension the mystical arts… unlike today, where those of European descent and primarily former Christians, sit on the Internet and expend more energy coming up with cool sounding names and enumerating their alleged ranks and abilities, then they do in actual seeking. Why pretend to represent an entire spectrum of paganism when one has but a superficial understanding of one’s own path? And why extend the Christian concept of being the “only true religion” by assuming that all pagans follow a religion? Which is another misnomer of those who claim to represent all pagans. How can those who follow a religion such as Wicca, even remotely represent those who have shed the yoke of dogma and who instead follow a spiritual path. And one is not the same as the other.

In such pagan religions such as Wicca, one has a set of tenets (dogma) that defines the belief system. And it is all good. But those of us who follow Traditional witchcraft have no such set of tenets. We seek out that which works for the individual and thus dogma, which is intended for the masses, would have little chance of working in such a mindset. And again, it is all good. No one path is better than the next. It is what works for the individual that determines the best path for that person.

And so what do we do to move beyond the roadblock that the Internet has created for the desire to develop a valid pagan community?

Well, one suggestion would be for such misleading claims of representation to cease and desist. In all reality, you represent no one but yourself and your particular groups. You don’t represent the Voudon or the Santeria, or Traditional witches or Druids or what have you. And if you are truly interested in contributing to developing a valid pagan community, gain control of your massive egos and concentrate on genuine communication between the various groups that actually represent paganism.

For those of you who are Internet pagans, I would suggest that you stop trying to impress faceless folks on the Internet with your self proclaimed prowess in the mystical arts and actually turn your attention to honing such latent abilities.

Prior to Neo Paganism, the mystical arts consisted of an enlightened community of divergent groups and individuals. Can you say that we are still that enlightened community today?

Before you answer, look at the Internet and take note of all of the daily squabbles that take place over non-issues. Look at all of the pathetic grudges that have originated on the Internet due to something as minor as someone disagreeing with someone. Really? Really?

And look at how some of these petty grudges have been held for long periods of time by some folks. Talk about ego biscuits generated via the Internet. And so here is a challenge for everyone reading this: Get out and meet other folks who follow a pagan path in person at least once a month. And don’t just meet the same folks each month, but mix it up. Reach out to Wiccans, Voudon, Native Americans, Druids, Traditional Witches, Heathens and so forth. And keep in mind that you represent no one but yourself and your particular group. Keep an open mind and seek out genuine understanding of what other folks believe in.

Let’s move beyond the Internet mythos that so misconstrues the reality. Are you up to the challenge or is it easier for you to continue to engage in Internet fantasy?

*Joke Alert* *Joke Alert* Mail Order Witchcraft

Last time, I posted this I caught all types of grief. No one realized it was a joke. That’s why all the “alerts!”

Mail Order Witchcraft

National Enquirer runs my advertisements Even though last week the revoked my license Hexes and Love Spells, for $9.95 It’s this kind of garbage that keeps me alive

(Doot-Doot-Doot, Doot-Doot-Doot, Doot-Doot-Doot, Doot-Doot-Doot)

I’ll sell you crosses and religious icons I buy them wholesale, I get them in Taiwan Copy my spells from off bathroom walls Write them in Latin, my fans are enthralled

Mail Order Witchcraft, it’s a living, and I’m doing well I claim tax exemption because of a religion and then I just sell, sell, sell

)O( )O( )O( )O( )O(

Crowley’s the author of my favorite spell For summoning demons up out of Hell Wasn’t poetic, I changed it a pinch… Last one to use it has not been seen since

(Doot-Doot-Doot, Doot-Doot-Doot, Doot-Doot-Doot, Doot-Doot-Doot)

I’ve written a book about spells and their uses Catching familiars in spell-woven nooses Changing your husband into a small pup It’s all quite authentic, I made it all up

Mail Order Witchcraft, it’s a living, and writing is not hard I’ve written booklets and pamphlets and novels, I’m thinking of greeting cards

)O( )O( )O( )O( )O(

I’m quite advanced, I’ve even made Elder Though at the seminar they made us swelter Took me three days but I got my degree For a nominal fee you can get yours from me

(Doot-Doot-Doot, Doot-Doot-Doot, Doot-Doot-Doot, Doot-Doot-Doot)

My Wiccan acquaintances cause a sensation Claiming that I’ve ruined their reputation I think that’s nonsense, just jealous I fear What I learned in three days has taken them years

Mail Order Witchcraft, it’s a living, my clientele is large I’ll accept cash, money order or Visa, I even take Master Charge

Let's Talk Witch – Living a Magickal Life


Witchy Comments

Living a Magickal Life

The Witch’s world is rich and rewarding. Now that Witchcraft has “come out of the broom closet” and people around the world are sharing their knowledge openly, the field is growing ever richer. Everyone’s experiences contribute to the development of the whole. Wicca and Witchcraft are not static ideologies; they are constantly evolving, just like the women and men who are part of these wisdom traditions.

Once you put on the Witch’s mantle, your entire perspective will change. You’ll never again see the world as you did before. You realize that nothing happens in a vacuum and nothing happens accidentally. You become aware of your connection with all life on Earth and with the universe, the physical and the nonphysical. You know that your thoughts create your reality, and everything you think, feel, and do affects the whole.

Being a Witch means living consciously, in harmony with the rest of existence to the best of your ability. It also involves using your will responsibly to produce the results you desire for yourself and others. According to Aleister Crowley, “Every intentional act is a magical act.” As you move through the world as a Witch, you’ll notice that everyone you meet is your teacher, and you in turn teach something to everyone you meet. Magick transforms you. Magick exists everywhere, all the time. You are part of the magick.

Mabon Comments & Graphics
Blessing, Consecration, and Procession of the Elements Now Begins

Four members of the coven who have been chosen beforehand now approach the
Priestess.  Each holds one of the following: an  incense burner, a candle, a vessel of water, and a vessel of salt.  Each in turn approaches the Priestess, recites their piece, receives her blessing, and then processes deosil around the perimeter of the circle while stopping to bow at each of the quarters.

(If you have any of these objects that you would like to be blessed, hold them to the computer screen at this time. Repeat what the member has to say to the High Priestess)