Finding My Way To Wicca

Finding My Way To Wicca

Author: Elle Sea

Like most kids, I grew up Christian. Even as a child, religion was a big part of my life. I went to church on Sundays and went to an additional church group (Awanas) each Thursday night after dance class. I knew that all the “bad guys” went to Hell and that the “good guys” went to Heaven to live with God and His angels. I wanted to study the bible and be a good girl, so I could go live with God and the angels too.

I became the model student in Awana. I always remembered verses from the bible that no one else could remember. The preacher was very kind to me and he was like a father to me, in a way (I never knew and still don’t know my father, so it was a big deal to me) . He told me all about Heaven and that I was going to go live with the angels and God too. He said that all Christians would be saved, that God loved them and he would forgive all their sins. But, he never said one word about anyone in the other religions. At the time, this didn’t trouble me. He is a good man, and I’m sure he didn’t mean anything by not talking about the other religions. The point is that I didn’t think of them either. Some part of me, deep inside, didn’t care, because my family would all be going to Heaven, as they are mostly Christian (I don’t know any that aren’t, excluding myself and my mother) .

I, of course, believed every word he said. A relative worked in Awanas too, because he lived near the church. I loved talking to him. I also loved being able to go and see kids my age. They were all nice and we would hang out and mess around before we had to go in church and study. We became close friends.

Eventually, I started to lose faith in what the preacher said. I no longer craved his approval, as I had when I was young. Although I didn’t realize it the time, I stopped believing in God and worrying about going to Hell.

Then, one night, my mother gave me an article about Wicca. I’ve always loved learning about religions and mythology. She knew someone that was Pagan and thought I’d think it was cool. She never really meant for me to learn (and, not in the least, to start believing) it. Things about Wicca just simply drew me in. I’d never been so curious in my life, not that I could remember, anyway.

So I began to learn more about Wicca. I was young then, too, but I was at the stage where I went to the computer when I wanted to learn something. I went to a couple websites and became even more intrigued. My mom then bought me a few books about Wicca. I devoured the first one faster than when I’d read Harry Potter, one of my favorites, so this was saying something.

The more I learned of Wicca, the more interested I became. Of course, this was the same with some of the other religions I’ve studied. I want to know as much as possible. But, still, there seemed to be something different. Something that made me want to know everything that I could, and then some more. It didn’t seem strange to me. It still doesn’t, it felt natural to me.

Automatically, I felt a deep connection to the Goddess. Maybe it was just that she was a woman, someone I could relate to. Or maybe it was because that I could more easily picture a mother than a father, as I don’t know what one is like. Whatever it was, I knew that She was special. So one night, I sent a prayer to her.

It wasn’t really a prayer, exactly. I just spoke to her like I would to a normal person. Like I would to my mother, with whom I share a very close relationship. I’d like to say that I felt a spiritual awakening or something, but I didn’t. It wasn’t any different than talking to someone who wasn’t really there. I eventually lost hope that She was even real.

Then, more than a week later, I was pushed to talk to her again. Somewhere, deep inside, I knew She was there. The first time hadn’t been like that. It had been something I wanted to experiment with. This time, I knew that She would listen. I felt it, knew it. From what I learned, I thought the best place would be outside, in nature, surrounded my earth.

So I spoke quietly to her. As time went on, I became more confident that She would listen. It was different than the first time. It was like talking to someone, just to get it off your chest, but still knowing that they sincerely wanted to hear you out, to know what you had to say. That may be a bad way to explain it, but that’s the only way I can think of.

Time flew by and I studied for a year and a day. Then, I did a horrible self-initiation. When I’d thought I’d messed it all up and was about to forget it, I changed my mind. I decided it didn’t matter whether I had a big ceremony or whatever; it was just that I believed in the Goddess and God enough to try. So I finished my ridiculous initiation with some strips of pride still intact.

I think that, more than anything, made me feel better. I have been studying Wicca ever since, and still am. Wicca has helped me feel more in tune with nature. Plus, I feel more confident within myself. I care less about what people think and more about how I feel about myself. Altogether, Wicca did some really good things for me. I know that whatever I do, the Lord and Lady will be there beside me to guide me through it. To me, this is a comforting thought.

Blessed be. ) O (

Circle Casting

Circle Casting

Why do we cast a circle? We cast a circle for protection from what may be attracted to what we are doing. There are times when spirits that do not wish us to succeed will be drawn by the power that we raise during a circle. Sometimes it is beneficial to cast a circle to lay down a boundary between the ill will that pagans sometimes encounter as they walk on their path. The circle itself is a reminder that we are now in a different time and space, and that this space is special.

The circle is a container as well. It is used to hold the energy that is raised until it is time to release it to whatever end we are working towards. If it was not there, the energy that we raised would have to be directed into a container rather than letting it swirl around in the one that has already been created. It is far easier to tell if there has been enough energy raised when you are moving directly through it than it is to tell if there is enough in the container.

Finally, the circle exists as a link to the people that have cast circles and gathered together in the past, and a link to those that will cast them in the future. It is a continuation of a chain that has evolved over thousands of years, passing information on and down throughout the ages. While there are very few religions that can trace their roots back into antiquity, it is undeniable that there are traces of those religions left, and that there are rites and ideas that have been passed down from one person to another throughout those long years. The circle is our way of trying to connect to those times gone by and it is our legacy to our children and their children for years to come.

Whether your circle has a physical boundary, a boundary of thought, or whether it is simply a grove of trees that is circular, the ideas are still there. The circle is a construct of the mind, an idea that passes between groups. It is the idea of a scares space and sacred time.

Why do we do ritual? Ritual is a way of trying to connect to something that is greater than the self. It is a link to other people and other beings; a link to times past and future. When people come together to celebrate their idea of the sacred, it is a sharing of something that is intangible and profound. It is a way to experience the divine that surrounds us in nature and is a part of ourselves that is not always understood. Ritual is a time for joy to be expressed in the celebration of the seasons and a time for sorry to be shared in the cycles of life that take our friends and loved ones from us and a time for everything in between.

It seems almost innate for people to come together to share this idea of the sacred. While the idea of what sacred is varies from people to people, there are very few cultures that do not espouse some version of the ideas of the sacred being a time set apart from secular life. Many cultures choose to make the goals of the two similar, thus ensuring that both are successful. Religion, it would seem, is something that is almost an inborn need of humans, a way of processing the things that we do not understand and of being able to celebrate them.

Why do we place the elements of ritual in a particular order? The simple answer is that it makes it easy for more than one person to follow what is happening when there is a common order to what is being done. The not so simple answer is that there is a logical progression from start to end to rituals that allow people to perform their rites in the simplest and easiest manner possible, allowing more people to participate.

Paganism is a group of religions that tends to frown on a centralized religious structure, and so it is important that more people be able to perform these rituals. Simplicity and structure gives the ability of those who do not wish to spend years mastering the smallest component of a ritual to participate as well. Common sense also plays a part in the order of a ritual. For most people, it makes sense to cast a circle and cut it off from the world outside before inviting the gods and elements as it is somewhat rude to make them stand around and wait, or call them and then cut them off from the ritual as you cast your circle. Some, however, find that it makes more sense to cleanse and purify the area, bring everyone in, and then cast the circle and invite the gods. Still others call the gods first and then cast the circle. As with anything, each person must decide what works best for them and why.

Where do we place things in a ritual? When thinking about where to place an event in a ritual, it is necessary to examine that event to find out what the results might be, or the reason that it is being done. If you are going to Draw Down the Moon (Call a Goddess into a person), then you need to consider just how tiring this is going to be for that person. Will they want to run and jump around to raise energy after? Is the Goddess likely to want that sort of thing?

If a person were going to do a drawing down for a God and Goddess, doing that before the Great Rite would make sense as it is a rite that takes the opposites of male and female and uses that polarity to make the rite that much stronger. Ritual creation takes the ability to think about the small details such as this and form them into a larger, successful whole.

How do we know when it is right to do something and when it is not? Start to decide this by thinking of the outcome of the ritual. What is the purpose that you are getting together for? If you are doing a healing, it would be good to invite gods that have that particular aspect. If you are doing a binding or a deconsecration, choose gods that deal with endings. If you are celebrating Beltaine, a fertility holiday, don’t invoke a Crone goddess who is past her fertile years.

The yardstick that any witch must use in creating a ritual is “Does it make sense to do it this way?” If it does not make sense, then find a different way of doing the event that does. There is no limit to what can be done with ritual. There is no right or wrong way to do a ritual. If it does not make sense to call the quarters, then don’t. Because something has always been done need not mean that it should always be done. Similarly, don’t throw out tradition unless it makes sense to do so.

Before You Call Yourself A Witch

Before You Call Yourself A Witch

Author: Alorer

“When can I call myself a Witch? What are the basics everyone is telling me to learn first?” In this essay I will try to provide you with some answers to these questions. Please note that this is by no means the “end-all, be-all” of such views; it’s simply my own answer to a seeker’s aforementioned questions. Take it with a grain of salt people; this is the Internet after all!

So, you found a path that seems to fit you and satiate your spiritual hunger. You have probably read a couple of books, skimmed through a couple of sites, talked with a couple of people and feel a genuine, honest and strong pull towards religious Witchcraft. Thus you proceed to call yourself a Witch. Right?

No!

Before you pause in disbelief and stare the screen calling me all sorts have… names (mehehehe) for my apparent “bigotry” stop and think. What does calling yourself a Witch entails? Is it just a name for this spirituality that anyone delving into can take up? Or does it mean something more, something deeper?

Well, I’d say the second. Why you ask? Because any name or title of any empirical, practical and knowledge-filled system has specific connotations and denotes an understanding and a form of capability in the name’s/title’s fields. For our own example, what does one profess, even unknowingly, when taking up the name of a Witch? Well, you’ll find that views differ on this (just as they do on any other subject) , so I’ll present my own view here.

I believe that by calling one’s self a Witch, that person professes a level of mastery, understanding and experience in a variety of fields. Specifically, it denotes a range of various experiences, a degree of mastery over various arts of Witchcraft, a developed and well-grounded spirituality and an effective relationship with deity. I doubt any newbie that starts studying or is at the first few months of their studies have attained or reached any of those things.

I’ll provide a list of requirements that one should meet before they can take the name Witch for their path.

1. Sabbats: One should have acquired an understanding and comprehension of what the Wheel of the Year and its Sabbats deal with as well as have observed it wholly (without having missed any of the sacred days) at least once (meaning, throughout at least a year) .

2. Seats: One should have acquired an understanding and comprehension of what an Esbat deals with as well as have observed any number of Esbats between 4-7 or more within a year.

3. Arts and Crafts: One should have acquired an understanding and comprehension of a number of arts of Witchcraft of their choice and preference as well as have attained a level of mastery in those.

4. Deities: One should have acquired an understanding and comprehension of the deities of their choice and preference or calling as well as have built a working relationship with them.

5. Organization and Structure: One should have formed and follow a standard, stabilized and concrete path, with regular observances, rites and practices.

Of course, those apply on a specific form of religious Witchcraft, one that is influenced heavily by outer court Wiccan material (known as Neo-Wicca or Dedicatory Religious Witchcraft) or has Celtic influences. If you find yourself drawn to another form of religious Witchcraft, simply replace the sacred days, the requirements etc with the appropriate ones. In addition, this is geared mostly towards solitaries and not people under training with a traditional coven. If you happen to fall under the latter, please consult with your uplines/High Priest/ess regarding the requirements that specific Tradition has set.

Why do I say all this? What does it matter whether you meet certain requirements or not? I say all this and it matters because to call yourself something you have not yet attained, have not yet fully understood and have not yet fully realized will cause issues.

First of all, it will deceive and trouble those that seek you out for help be it practical or spiritual. Second of all, it will confuse you since you’ll find yourself unable to neither meet the expectations of the community nor help those in need. You’ll say, “But I don’t intend doing so!” I know you probably don’t wish to deceive others or find yourself in a tough position.

I’ll give you an example: let’s say you have a medical issue and want to find what it is and how to treat it. What will you do? You’ll probably seek out a doctor. Now, think for a moment how you will feel if the person you found calls him/herself a doctor but in all actuality is still only a sophomore of medical school. Won’t it cause you problems? It’s something similar with calling one’s self a Witch.

After reading all this you’ll most probably feel confused, lost and wondering, “What the heck do I call myself then?” Call yourself a Seeker. Call yourself a Student. Or find another term that fits your case better. However, I ask that you do not mislead others and burden yourself by calling your path something it isn’t yet or something it might never be.

NOTE: Due to the fact people might overlook this part of the essay: this refers only to Wiccan-influenced paths. If your path is different, more power to you. I am not Wiccan-influenced either. I simply understand that the majority of people are indeed on such a path, at least while in their Pagan “infancy”. These are completely my own views of the “basics” of such a path. I am in no way an authority on a subject. My word is not law; it’s not written on stone.

The Mysteries and Esoteric Witchcraft

The Mysteries and Esoteric Witchcraft

Author: Rhys Chisnall
“The most beautiful and profound emotion we can experience is the sensation of the mystical. He to whom the emotion is a stranger: whom no longer wonder and stand rapt in awe, is as good as dead. To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their primitive forms- this knowledge, this feeling, is at the centre of true religion.” – Albert Einstein

One of the hardest aspects of the esoteric initiatory Witchcraft to write about, or even communicate, is its strong mystery aspect. Yet, in my opinion, it is one of the most important things that distinguish it from New Age and Popular Wicca/Witchcraft. By its very nature the mystical aspects of Witchcraft are a thoroughly subjective experience and as such any cursory and brief exploration such as this article or any other in print are going to be subjective and inadequate.

“Second hand mysticism has generally an unsatisfactory experience, since if these notions are not the driving force of our life, are not the pulse beat of our heart or are not personally integrated into our whole, then they are empty gestures. Then they are devoid of meaning similar to reading a literary criticism rather than reading the poem itself. The mystical experience is immediate not vicarious or deputed” (Armstrong 1999)

The mysteries need to be experienced, and they cannot be explained in everyday language, hence the need for the metaphors of myth and the communication of the experiences through the metaphors of symbols and ritual. The religious commentator, theologian and mystic Karen Armstrong said that.

“There is a linguistic connection between the three words, myth, mysticism and mystery. All derive from the Greek verb musterion: to close the eyes or the mouth”. (Armstrong 1999)

There are many roads to the mysteries and the mystical experience. As Prof Joseph Campbell (the late expert in comparative mythology) quotes from the Rig Veda, “Truth is one, but the sages speak of it by many names.” He also tells the story of an interfaith conference set up between Shinto and Catholicism. He was struck at how the priests of Catholicism and Shinto found it difficult to find a commonality or a common religious language to communicate with each other, but the monks and nuns of each religion could. This was because the priests were concerned with holding up their metaphors, their myths, symbols and rituals as ends in themselves, whereas the monks and nuns had moved beyond the metaphors to the experience of the sacred and the divine itself. They were not stuck with believing that the metaphors were the reality and the end goal. They had gone past the virgin birth, the resurrection, and even God, to find a community in the mysteries and mystical experience that were shared by their Shinto counterparts. As Campbell said, “Religion is misinterpreted myth”

The Armenian-Greek esoteric philosopher and practitioner G. I. Gurdjieff suggested that there were four paths to the mysteries. The first three, the way of the fakir, the way of the yogi (nothing to do with picnic baskets) and the way of the monk are mostly eastern ways to experience the mysteries and represent the three disciplines of the mind, the body and contemplation. These three paths are typical of the Eastern Mystery tradition in that they all involve a withdrawal from society and the world.

The fourth way is ‘the way of the hearth’. It is the way of the Western Mystery Tradition of which esoteric initiatory Witchcraft along with Hermeticism, Qabbalah, mystical Christianity and Sufism are parts. It is the way of being fully integrated with the world, identifying with the universe and with life and not attempting to escape from it (with the notable exception of Gnosticism) . It is seeing no separation between humanity, nature and the divine.

To my mind esoteric initiatory Witchcraft liturgy and ritual are full of mystical language, myth and metaphor. For example within Gardnerian and Alexandrian Witchcraft there are phrases such as, “there is no part of us that is not of the god.” And of course the classic mysteries phrase of the Charge of the Goddess, “If that which thou seeketh, thou findest not within thee, you will never find it without thee.” These and other parts of Witchcraft ritual (not to mention many of the techniques used in ritual to help induce these kinds of states of mind) , strongly suggest the mysteries and mystical experience. The myths of esoteric initiatory Witchcraft point to the internal experience of the mysteries within the individual Witch, relating them to the cosmos, designed to take us beyond mere religion to the direct experience of numinous, divinity and the sacred. The systems, techniques and processes of esoteric Craft, to my mind, seem designed to take us beyond ourselves, and the sum of the parts of the tradition itself, into personal transformation and a new awareness.

So what are mysticism and the mysteries? According to the psychologist Lawrence Le Shan, “Mysticism from a historical and psychological viewpoint, is the search for and experience of the relationship of the individual himself (herself) and the totality that makes up the universe.” (LeShan 1974)

Karen Armstrong agrees when she writes, “Mystics have long claimed that he [God] is a subjective experience, mysteriously experienced in the ‘Ground of Being’…………..they claim that he did not really exist and it is better to call him No-thing”. (Armstrong 1999)

As such the mysteries go way beyond the dogmas, metaphors and systems that have been inspired by them. The techniques and participating within the metaphors of myth, relating it to the self and personal transformation give the practitioner a direct and vivid experience of a unity with a ‘different order of reality’, or perhaps, an expanded order of reality of which they are a part- unified with. They experience eternity within a second, being and non-being, beauty and horror but with no contradiction, no duality, no difference between sacred and profane. In essence the experience is indescribable expect through the language of metaphor, which sadly is mistaken for reality and an end in itself. The effect of these experiences is an inner alchemy, personal transformation- life and indeed you are never the same again.

Campbell hints at this when he says, “But the ultimate mystical goal is to be united with one’s god. With that the duality is transcended and forms disappear. There is nobody there, no god, no you. Your mind, going past all concepts, has dissolved in identification with the ground of your being”. (Campbell 1988)

Now sadly for the bit that people don’t like. The path to the mysteries is not an easy one. Rather it is one that requires hard work, commitment and dedication; it is not for people looking for instant results or an escape from reality. The starting point on the road to the mysteries and esoteric Witchcraft has got to be that of a coping adult, as Joanne Pearson reports in her essay Assumed Affinities (the difference between Initiatory Wicca- specifically Gardnerian and Alexandrian- and New Age spiritualities) .

“In the questionnaire, mentioned at the start of this chapter, none of the hundred (Gardnerian/Alexandrian) Wiccans who responded indicated that they had become involved in Wicca because ‘their life was not working’, and supplementary fieldwork does not indicate that these Wiccans assume there lives or the lives of other Wiccans are, or were Dysfunctional.” (Pearson 1998)

The Witch Dr. Dave Bracey confirms the difficulties and hard work of pursuing the mysteries when he says, “The mysteries are not easy to apprehend. It requires long training, usually with a spiritual guide or facilitator, and a considerable investment of time. This is not something that has much appeal to many in our present day society, conditioned as it is with fast cars, fast food, fast solutions and instant gratification and speedy communication. The mysteries do not arrive ready made and pre-packaged. They cannot be experienced as quickly as the instant high of the new age. But neither does the (esoteric initiatory) Witch’s ‘awareness’ wane, as does the let-down that so often eventuates when the newness of the ‘reborn’ convert fades to be left with the forms and structures of religion which so often become ends in themselves.” (Bracey 2001)

Like much else in life things that are of value are often thing that require a lot of hard work. Saying that though, there are circumstances where mystical experience arises quite spontaneously in some people. This may be down to horrific or beautiful situations, which invoke tremendously strong emotions within individuals that lead them to having an experience of the mysteries.

I am sure that there are many, many people who are perfectly happy practising their religion of non-initiatory exoteric Wicca and Witchcraft and good luck to them, each to their own. I am sure that people get a great deal of spiritual fulfillment from them. So just to reiterate so there is no confusion, esoteric initiatory Witchcraft is not better than New Age and Popular Wicca. It is just different, with different aims, philosophies and purposes and practices. So if the mysteries are not for you, then please feel free to ignore this article, remember that this is only one way and there are many others.

I shall finish with another quote from Dr. Bracey as he talks about the relationship between the mysteries and Craft. “So the mysteries are not for all, but is the way of (esoteric initiatory) Witches. We who ride beyond the ordinary, rejecting the supernatural in favour of the supra-natural, and who are aware of the relationship of the part to the whole.” (Bracey 2001)

Footnotes:
Campbell, J, (1988) , ‘The Power of Myth’, Doubleday
Campbell, J, (1959) , ‘The Mask of God (Primitive mythology, Oriental Mythology, Occidental Mythology and Creative Mythology) ’, Condor
Campbell, J, (1949) , ‘The Hero with a Thousand faces’, Princetown University Press
Campbell, J, (2001) , ‘Thou art that, transforming religious metaphors’, Joseph Cambell Foundation
Campbell, J, (2004) , ‘Pathways to Bliss, Mythology and Personal Transformation’, Joseph Campbell Foundation
Crowley, V, (1989) , ’ Wicca the old Religion in the New Age’, Aquarian Press
Armstrong, K, (1999) , ’ A History of God’, Vintage
Armstrong, K, (2005) , ‘A Short History of Myth’, Cannongate
Pearosn, J, Roberts, R, Samuel, G, (1998) , ‘Nature Religion Today’, Edinburgh University Press
Pearson, J, (2007) , ‘Wicca and the Christian Heritage (Ritual, Sex and magic) , Routledge
Fortune, D, (1935) , ‘The Mystical Qabalah’, Aquarian
Hutton, R, (2003) , ‘Witches, Druids, and King Arthur, Oxford University Press
Heselton, P, (1995) , ‘Secret Places of the Goddess’, Capal Ban
Underhill, E, (1993) , ‘Mysticism’, Oneworld
Lamond, F, (1997) , ‘Religion without Beliefs’, Janus
Lamond, F, (2004) , ‘Fifty Years of Wicca’, Green magic
LeShan, L, (1974) , ‘How to Meditate’, Turnstone
Bracey, D, (2001) , ‘A Personal View of God’, TNW

The Book Of Hours: Prayers to the Goddess

Lady,

Your hair becomes a tangle of

green vines and wheat and sweet blossoms

of undefined fruit.

Your arms embrace the sky as

Terra is eternally begotten anew,

ever-emerging from Your boundless womb.

In rapture You call forth life

and without You all would be barren.

I call upon You with many-sided names;

You answer with your rainbow-colored smile.

Meditation

Your garden grows (or sleeps) What do you see in the growing? What do you see as potential?

Daily Affirmation

In the Name of the All-Mother: I will complete a project today.

Closing Prayer

Terra Mater, Mother of all life. I give

Thee thanks for Thy blessings–

the fruit of the vanes;the fruit of my spirit;

life’s abundance.

Blessed Be

…

The Book Of Hours: Prayers to the Goddess

By Galen Gillotte

What is Druidry to Me?

What is Druidry to Me?

Author: Ashley Rose

I started down the Druid path a few years ago. Since then I have spent most of my free time reading through articles, websites, and books. I have also spent lots of time out in nature, or my outdoor sanctuary. I took a lot of time to figure out who I was and just how I was going to wonder down the Druid path.

I had started a binder of interesting things I found and of things I wrote. I started to split them up into sections. There is a Druid/Christianity section that has helped me out a lot to defend my religion against my evil step-mom and my father. I put in here anything that I could find about Christo-Druidry or stuff that used bible verses to help prove my points. There is also a HUGE section on the history of Druidry and breakdowns of Bards, Ovates, and Druids.

Over the past few years I have been working on reports for each of the eight Sabbats; they have their own divider. Along with these are sections on: sacred sites, pantheons, and other interesting articles. There are also two other ‘volumes’ that I have made.

My first binder (listed above) has a lot of 101/history/‘what is Druidry’ things in it. I decided that I needed to know the basics and really find out if this was the path that I wanted to go down. Then my second binder has a little harder/more complex things in it. Some of these are like: astrology, mythical creatures, tarot, runes, and other types of divination.

Then there comes my last binder. I do not know if I will even use some of this information; but it is there if I need it. Here you can find: spell work, herbology, and articles on magical healing. All of these come together to form the coarse work that I thought would help me out on my path the most.

I have now come to believe that some of these sections are coming to a close. I have lots of information to help me on my path or to reference things if I need to. So, I have set a goal that on Samhain this year (2009) I will dedicate myself to the Lord and Lady. And yes, I will be doing it in my own way. The way that feels right to me.

Now that I am ending my first phase of my studies, I wanted to put into my own words just what Druidry is to me. I have had lots of people ask me, “What is Druidry?” Sadly, I could never really put into words just what this religion is. It is more than a religion; it is a way of life for me. I could tell them just how much I was at peace and this is where I belonged. I also knew that I loved the freedom and diversity of the religion.

Druidry does not have a solid set of rules that one has to follow ‘or else they are going to hell’. I can practice the way I feel is right for me. It is also a religion that promotes creativity, allows divination, and encourages people to learn about their ancestors. Some of these things I have been doing and not even realizing that they fall into a religion that I would later follow.

I was raised catholic and never really felt like I fit in. Many Christians are taught to fear the Druid way of life. This is funny considering that their religion was formed from ours. Also, they are the ones who created the devil and sin, not Druids. The Christians tend to bash people because of their beliefs. They think that everyone should follow their religion or go to hell. Centuries ago Christians converted people over to their religion out of fear. The especially pried on the fear of things that people did not know. Christians box themselves into buildings when worshiping their divine. We seek ours outside in nature. Why not go out to what the divine has created instead of a manmade creation?

One of the biggest things in Druidry is the worship of nature. All Druids see nature as divine and something that is sacred (along with animals) . Many feel at home when in nature or even an oneness with it. Druids thrive to live with nature and not just on it. We are not superior to this planet; we are a part of it. Druidry encourages people to go out in nature and observe all that the divine has made.

Druids honor those who came before them. Life does continue after a person leaves this world. A strong understanding of each stage of life is common in this religion. This is important to me because my family has always been one to share stories of those who have come before. It is something I enjoy.

There are a few major things that Druids believe in. One of the biggest things is that all things are one and was created by a divine being. They also believe in other worlds, planes of life, and realms. The concept of reincarnation, and immortality of a soul, is a huge part of what Druids believe of the afterlife. Along with this comes karma. One thing that Druids do not believe in is sacrifices. One will not find a Druid standing over a virgin waiting to offer it to the gods. Druids are people of wisdom, creativity, and love.

The path of enlightenment is another strong focus. Druidry allows people to have free thought and to seek their own personal goals. This is a path that may change from person to person. One must also experience the nature of this religion first hand. It cannot be found in a book. Many use meditation to help them find this enlightenment. Druidry can be a path of self-transformation. It is one that encourages people to see the truth. Druidry works more on focusing internally and finding out who you are.

Another reason why I enjoy Druidry is because there is a “holiday” about every six weeks. This helps me to keep my life in check. Every six weeks I reflect on what has happened since the last Sabbat. I take time to contemplate what this Sabbat means to me, how the season has changed, and make plans/goals for the next six weeks. These practices help keep me whole. It is something I need for my soul.

In the practice of Druidry (as stated above) there are three different grades: Bards, Ovates, and Druids. These grades also go along with my studies. A person can receive help walking the path of these grades. However, it is something that one must experience for themselves. The practice of Druidry is not just something you can learn in a book. One must live it. These three grades help one accomplish this.

The first level is that of a bard. A bard is someone who studies literature; they are the storytellers of Druidry. We have learned a lot about ancient Druidry from what the bards learned and passed on. They learn songs, stories, and traditions of their people. This includes the bloodline of a tribe. Knowing about the gods, sacred lands, and our ancestors is another aspect of this grade. Bards are trained to use words as magick. Bards are encouraged to be creative and learn through some form of art. This can be through music, poetry, or even in an everyday aspect like raising a family. The use of elements (earth, air, fire, and water) is focused on by Bards. They use these to try and find enlightenment on a physical plane.

Next comes the Ovate grade. The Ovates are the prophets, seers, and healers of Druidry. They learn to work with the past, present, and future. They focus more on an unseen plane; not the physical one like a Bard. An Ovate will use the elements for: healing, divination, and tree lore. They also learn about different creatures such as: familiars, fairies, and totem animals. Along with this an Ovate may learn herbology, tree Ogham, an understanding of reincarnation, and how to walk between the worlds. They focus a lot on meditation to help accomplish these tasks. They also use what they learned as a bard to help heal people and to be councilors. Ovates help people keep their heart, mind, and body in tune with nature.

The last grade is that of a Druid. Druids are sometimes seen as a wise one. This could be due to the fact that it takes a long time to walk the path of a Bard and an Ovate. A Druid is known to possess great wisdom and to be a peace bringer. They are spiritual advisors, teachers, and judges. A Druid understands the gift of walking between worlds, shape shifting, and manipulating reality. They are well versed in: astronomy, mathematics, philosophy, and the power of the gods. A Druid should have a broad understanding of all aspects of this religion.

One of the last things I would like to say that even though I do practice some forms of Witchcraft along with Druidry, I do not call myself a witch. I am a Druid. One walking the path of enlightenment.

In conclusion I would like to sum up what Druidry is to me in just one hundred words. Druidry is more than just a religion; it is a way of life. One that allows people to practice the way that feels right to them alone. We worship this planet and try to live with nature, not just on it. Druids do not believe in the devil. We celebrate a holiday about every six weeks. These help us to observe the changes of the seasons and reflect back on our lives. It is also a religion that promotes creativity, allows divination, and encourages people to learn about their ancestors. We believe in reincarnation. And many druids seek enlightenment through meditation. This is how I see Druidry.

The Pagan Newbie

The Pagan Newbie

Author: Crick

We often hear of someone who considers themselves a ‘newbie’ on the path of the mystical arts, or of others referring to someone as a ‘newbie’. But is either of these descriptions really accurate?

The concepts of paganism and the parameters that define such concepts have always been since the first human took breath and more likely even before the advent of humans. There are some who will say that paganism and thus by association the mystical arts, died out and is just now being re-discovered. But is this really an accurate observation? Or is it really our perception and thus sense of awareness that is new?

How many times as a child did you have an “imaginary friend”? Was this friend really imaginary or was it just that the mind of that child had not yet been brainwashed to deny such a sense of awareness? Was the perception of that child such that they could see/sense otherworldly beings? How many times as a child has one seen faeries?

And yet as adults such sightings have become a desire that is in many cases difficult to achieve.

Why?

Did the faeries cease to appear? Were they, as some would have us think, simply figments of our imagination? Or are such invectives towards the imagination really just subtle denials of that which really does exist but which certain folks feel more comfortable denying the existence of?

Within paganism, imagination, which is visualization by another name, is a necessary tenet or tool of paganism and by association, the mystical arts. And who but a child has such a powerful and unfettered tool as that of imagination/visualization?

And so instead of viewing paganism/mystical arts as some re-discovered form of belief, perhaps it’s simply that our realization and thus acceptance of what has always been is really what is now coming into play. And if this is the case, is anyone really a newbie to paganism/mystical arts?

Could it be that those who now choose paganism/mystical arts are basically just shedding the denial that has been implanted from an early age? When we walk through the woods and a deer silently walks by without one noticing it, is the deer non-existent or is it just our sense of awareness that is the reality here?

When we go fishing we cannot see the fish beneath the surface of the water but we cast our lines in anyway. Do the fish hidden in the depths not exist because we cannot espy them, or do we cast our lines into the murky waters because we know that there is something there even if we cannot physically see it?

Or do we decide that what one cannot see, one cannot acknowledge and thus we move on without bothering to cast our lines in at all.

Paganism/mystical arts are akin to this analogy in many ways. Every person on earth is involved in paganism/mystical arts their entire lives and has always been. For it is such tenets of reality that have immersed us from the very beginning of time as we know it. It is our sense of awareness of this reality that determines whether we once again step onto the path of paganism/mystical arts.

Saint Augustine once said; “Unless you believe, you will not understand”. And so though there are some who will deny the existence of paganism/mystical arts this does not preclude a reality that is ever present and ever evolving. It simply highlights a sense of denial of a profound awareness. And as this denial is pierced and recognition of reality and the higher truths that accompany it are brought into the scope of one’s awareness, that person re-emerges onto the pagan path that in all reality they were always on.

And so in essence, no one is a “newbie” as such in regards to paganism/mystical paths. And so such descriptions as “newbie” should be seen not as an introduction by one to paganism/mystical arts, or as it is in some cases as a diatribe used to elevate one’s own sense of personal status, but rather as a re-awakening of one’s awareness of such a reality.

In my own “personal opinion” such a term as “newbie” should be a cause of celebration much like the birth of a newborn child. For when one opens their awareness beyond the layers of denial that have accumulated over the course of one’s life, that person has emerged from the depths of denial and is once again swimming freely in the waters of self discovery and personal growth.

Is this not a cause for great celebration and adulation by those who willingly walk the pagan/spiritual path?

If we are determined to utilize the word “newbie”, then perhaps we should consider changing the implications of such a word from the current understanding. For in essence, we are all “newbie’s” as we seek to walk the mystical path. For each time we encounter a mystery of life and arrive at an answer that works for our individual lives, we open the door to yet another mystery or experience. Is this not the essence of what it means to be a pagan?

It is this constant seeking that for me at least, defines the difference between being a subservient member of a religion and being a seeker on a spiritual path. The latter has set parameters of which subscribers are expected to follow blindly without question. And of which one is discouraged from questioning even when such questions beg an answer.

As a seeker on the mystical path, one has un-fettered liberties to form and then to seek the answers to the questions of spirituality that we all face, whether as a member of a religion or as a seeker on the spiritual path.

And so if I have to take on the label of “newbie” in order to experience such freedom of the heart, mind and soul, then I personally will wear such a label with humble pride. For as a newbie, I look forward to the rest of my life as being involved in a state of discovery and learning.

If being a newbie equates to being a pagan, I have found my calling, have you?

On Fluffy Bunnies…

On Fluffy Bunnies…

Author: Sarenth
As our religion becomes more prominent in the mainstream media, I find myself feeling more and more getting a feeling of competition within the Pagan community. Given that my exposure to the community of Paganism in general is relatively little, consisting of the Pagan community in my backyard, what is in books and on the Internet from sites like Witchvox.com and Rendingtheveil.com, I don’t entirely know if this is rippling through the Pagan community at large or not.

However, as I see it, there are well written but somewhat short-tempered, self-righteous or outright assertive posts and essays being written about ‘what makes a Pagan a Pagan’ and what a Pagan ‘should and should not be’. Some of these are to be found on Witchvox and Rending the Veil, some are to be found on personal websites and yet more in the pages of books from authors of all stripes.

It would seem that some in the community, whether they are in a prominent position such as that of author, editor or any other seemingly ‘big’ role in our community, are wishing to define exactly down-to-the-letter what makes our religion, our religion.

Mind you, I am in the Georgian Tradition of Wicca as an Initiate, but I still work with Gods and Goddesses that I did as a Solitary, so I understand that tradition and values of a ‘lineage-based’ coven structure can be as important to a person as a ‘free-form experiential based’ spirituality. I know that traditions and codes of practice can make or break a person’s spirituality, both from my time as a Catholic and as a Georgian. I also know from my experience as a Solitaire, that sometimes the complete defining of rules and regulations as to ‘how the world works’ and ‘what Paganism is’ is not only spiritual caging, its spiritually debilitating.

Yet, this view of spoon-fed spirituality and/or religion seems to be what some in the community want, a Codes of Behavior and a ‘This is What We Do as Pagan’ manual. I’ve been there, done that with the Papal, Canonical and Scriptural law of Catholic Christianity. Maybe this is my own bias, but after many of us in the community come from a spirituality and religion of strictly defined relationships with God, Goddess, Spirits of all types, our fellow humans and Nature Itself, why would you build up another faith that embraces the same kind of rules that inspired you to move away from, or not accept?

As an example, recently codes of dress have been examined as to what a Witch should and should not wear. Sometimes the opinions therein were based upon what would and would not offend others, which, to a point I can concede is important that you be mindful of others. However, why would we go to a religion that celebrates life, traditions and paths in its myriad of forms, and then shut up those who celebrate their particular form, tradition or path, self-made or no?

The many ‘anti-fluffy bunny’ websites out there that made extensive use of examples of ‘what not to do’ or ‘what makes a fluffy bunny’ are another example of what I see as community self-hate. Rather than ask what these people believe, and try to see their point of view so even if their information is historically or practically (i.e. rooted in this physical, mundane reality) our community, it seems, has taken to name-calling and elitism.

Yes, I know that some viewpoints cannot be argued with, changed or sometimes understood because they are believed in so fervently. I also know that some individuals should not be tolerated, such as those that seek to harm children or those who exist in our religion for the sole purpose of fattening their wallet. Despite this, many ‘fluffy bunnies’ are picked on, ostracized and in general, swept under the rug or pointedly hushed down by those who do not agree with their views. While I am not asking those who do not agree with what is called ‘White Lighter’ or ‘Fluffy bunny’ views to spontaneously accept or begin dialogue with them, I would ask you this: think upon what impact you have on them.

Let’s do a few what-ifs down this line of thinking, with three differing scenarios with three possible results afterward.

Scenario 1: The person is new to the Craft and Paganism and has a near-to-no understanding of either. They are looking for information on these subjects and things related to them. They read a book or a series of them and look at it/them as canon as to ‘how the Pagan world works’ (whether by cosmology or magick) and so, embrace the book and its author as their religious and magickal foundations.

If you approach this person in a manner that is demeaning or hurtful (i.e. judgment calls, jabs at their inexperience or lack of understanding) then you could do a number of things to them. First and foremost, you could drive them from ever fully embracing Paganism and learning the subjects you would prefer they learn. Second, if you don’t outright drive them off, you could make it so they will have a precedent of what a person ‘who knows what they are talking about’ acts like; would you care for someone to treat you like that and represent your religion as you just did?

Third, if they do not leave Paganism and do/do not adopt your ‘views’ as you gave them to them in your demeaning/hurtful stances, they may yet go further into what might be the very practice you feel is incorrect. Worse, they may get into other forms of the same practice that are much more dangerous or forms that might reflect poorly on the Pagan community.

Scenario 2: The person is one who has been in the Craft a year or so with a little experience of Paganism under their belt and is starting to foment relationships with Goddesses, Gods, Spirits and the like. They tell you that (as an extreme example that I have seen cited elsewhere) the Celtic Triple Goddess, The Morrigan, has tapped them for a special partnership and it involves something like making war on anger with hugs and practicing Perfect Love and Perfect Trust.

While this might make you laugh, think of how your dismissal of their spirituality and personal relationship with Deity affects them. Not only this, but who are we, as people to dictate to others how God/dess relates and shows itself to other people? While we do have precedents of how most of our Deities act, react and go through the cycles of the year (i.e. the general nature, demeanor, etc. of The Morrigan) , who are we to tell them that that particular Deity ‘just doesn’t do that’ or ‘never acts like that’. I would feel for so many peoples’ criticisms of absolutist faith and/or spirituality (this I feel can occur in any faith) in the Pagan community that such thoughts, while they may be true for our realm of experience, may not be true for theirs and so, should not be dismissed out of hand.

Approaching a person with such an attitude can have little effect on them, especially if their faith in their God/dess, path, etc. is strong. However, for those who have just began or are strengthening their relationship with their Deity, I find that this is a particularly vulnerable time for new Pagans or Pagans developing in their faith; one which needs care and gentleness to be heeded when people of the same faith speak with them or work to ‘correct’ (i.e. historical precedent of The Morrigan in this case vs. the person’s personal experience) their perceptions of the Deity in question. An approach that is too strong in terms of confrontation, or too harsh in terms of the ‘correction’ can produce long-lasting harmful effects.

First, among these effects could be a sense of not knowing what Deity is like for them. If they have approached Deity, I would believe most have had a certain list of things that is associated with the ‘presence of’ or interactions with of Deity. When people are then are told such things are wrong and given a differing list, one that feels alien or perhaps even exclusionary to their feelings on Deity Itself, they can be turned off to working with Deity entirely and either focusing solely on magick or other Pagan pursuits, or simply dropping Paganism altogether.

Second, I have seen people whom go through a bout of the possibility listed above, only to come out of it always questioning if they have really perceived the ‘presence’ of Deity, or second-guess conversations and interactions with Deity. This is not to say, ‘get rid of your critical thinking when Deity tells you to do something’ or something similar, it merely means that the entire belief in the Deity, or It’s ‘presence’, faith in It’s existence as the Pagan has experienced it, etc., suffers. Faith that is blossoming can suffer a little or a great deal, and I find this is dependant on the person, their convictions and perhaps how much support they have from their community. Though I have seen a Solitaire friend of mine endure the two examples I listed above, I do not find in my speaking with Pagans (like those I find/listen to in bookstores or in chatrooms or message boards) that this is usually the case. People need a support network, and it serves no good to take the Goddesses and Gods they work with in the way they work with them, out from under their feet via their budding faith.

Third, if they do weather the first two outcomes, it could be entirely possible that they emulate the behavior of snap decisions, judgment calls and judging others’ relationship with Deity by their own experiences or by history’s standards. To reverse the situation: would you want a person who has worked with The Morrigan for twenty years tell you that you are working with/worshipping/etc. Her all wrong, and that the She now and always has wanted Her priestesses/priests to make war on anger with Perfect Love and Perfect Trust?

Let’s say in this hypothetical that the history books and records of The Morrigan’s followers are in line with what this person claims, and that you feel completely different, that Morrigan is (as She is described to us in actual Celtic lore) is a War Goddess, but not just of War, but also Death and Fertility?

Scenario 3: The person is part of a group/coven/order/etc. that espouses what could be considered to be ‘fluffy bunny’ beliefs, doctrines, relationships with Deity, etc. They are devoted to these beliefs, and so on, and fervently believe them, but they make claims that are, for instance, historically inaccurate about The Morrigan and Her followers, priests and priestesses when the Celts as a culture still thrived. They follow these teachings with a deep attachment, despite whatever historical or practical errors there may be in them.

As I have asked before, who are we to dictate how people relate to Deity, or practice said Deity’s teachings in a modern context? Are we to begin the practice of ‘proper way to honor’ such-and-such a God/dess? Are we to eliminate Unverified Personal Gnosis (a sudden spiritual awakening that can be brought about by ritual, possession by God/dess or other methods, with results, such as messages from Deity, internal enlightenments, ah-ha moments, etc.) from our religion?

What if you were told something by your God/dess that It wished to change a practice, ritual or your relationship to It, immediately, contra to history’s record? Would you tell you God/dess no, that’s not how we’ve done things, so you aren’t this or that God/dess? If someone made the move to ‘correct’ you on your beliefs, your coven’s teachings, etc., how would you feel?

From the perspective of the person whose group vision you’d be trying to ‘correct’…

First: they could react to your news in either evaluating their religious, spiritual, magickal, etc. conclusions or otherwise absorb the information you present, or put up resistance of some magnitude. At its worst, this would probably escalate to a screaming contest, whether or not you participate. Putting in the way the Chris Rock as the character Rufus does from Dogma, (directed by Kevin Smith) : “I think it’s better to have ideas. You can change an idea. Changing a belief is trickier. Life should malleable and progressive; working from idea to idea permits that. Beliefs anchor you to certain points and limit growth; new ideas can’t generate. Life becomes stagnant.“ It may not, however, be your responsibility to be a catalyst for this growth; it may need to come from within the group.

Second, whether or not they absorb your ideas is moot if they shut themselves off to the ideas of others, replacing their ideas and beliefs with just as much zeal as they previously had, maybe more. So, rather than enlighten, inform or otherwise aid your fellow would-be Pagan, you may just trigger them to shard off from the community at large even further. Teaching them an open mind, much more than the ‘correctness’ of their faith, I feel, is the way to go. You cannot absorb new information if your mind is closed only to what you are told or believe. How are we to expect our children or fellow Pagans to be open to others if we expect them to adhere to hard-and-fast rules about how they ‘are to be like’ or what is ‘officially Pagan.’

Third, they could take everything you try to instill in them the way that you desire, and either assimilate or otherwise consider the application of the knowledge, teachings, what-have-you that you wish to bestow upon them. They could also take everything you’ve said wrong way, become incredibly embarrassed and/or angry, or worse yet, hostile and retaliate.

This is how Witch Wars start, by absolutist thinking.

Absolutism, by its nature, allows no other viewpoints other than the one in control, and so long as two sides disagree and cannot peaceable communicate, there is conflict. This is part of my issue with the Pagan community in general; we bill ourselves so often in public life as being the compassionate, tolerant ones that don’t mind other peoples’ faiths, or beliefs and then we turn on our own people who ‘might make us look bad’. For what?

Why do we even persecute the ‘fluffy bunnies’ real or no? Is it for us to hold up a sign saying ‘We aren’t those flakes! Look at us, we’re Pagans and have as much right to be part of the mainstream! We don’t have weird, counter-culture beliefs or relationships with God/dess, Spirits or any of that crazy stuff!’?

Is it so somehow we feel we get a smidgen of superiority for pointing out that ‘this is only a subgroup’ to people who question us about the attitudes and beliefs we actually normally hold, which are then attributed to ‘fluffy bunnies because we don’t want to explain them, they are controversial or are contra to the mainstream religions?

Look at the Great Rite or Heiros Gamos, for instance; how many of us have explained to others, that though this started off, for instance in Wicca, as a fertility rite between a High Priestess and High Priest of a coven only symbolically? It was performed for real at one point, we’ve only recently stopped doing it, and it’s not some fringe thing.

Pagan rituals are abundantly about fertility, sex and the two colluding between the High Priestess and High Priest and the land for a bountiful harvest. Yet I have seen this practice of the physical copulation referred to by authors and people of the Pagan community as something ‘the fringe’ which, generally, will include fluffy bunnies does, and it The Great Rite is now largely symbolic

In short, it is time to stop using the ‘fluffy bunnies’, ‘goths’ ‘Renaissance Festival freaks’ and all the other straw man labels as scapegoats for the parts of our religion that we don’t want to talk about, that do not jive with the mainstream faiths, or to one-up each other. It is time to stop competing and it is more than time to start coming together and working as a whole for a better future.

If we do not open up our ears and our minds to other people, how can we expect others, i.e. Congress, to do the same for us when we want a bill passed? If we are waging war on people of our faith, regardless of how we express it, then you are doing no one any good, save those who wish for our faith to disappear.

I am not saying capitulate to those whose view you do not believe, but I firmly believe that clinging to dogma, or beliefs for the sake of doing so is not wisdom nor is it courage. It is stubbornness and self-destruction that drive us to doing this, and it is time we stopped arguing with each other, and started conversing.

As much as you may not like it, I feel it is high time we listened to these voices of our community, who may, if we listen, teach us more than our books and personal knowledge can.

Hiring a God: Selecting a Patron Deity

Hiring a God: Selecting a Patron Deity

Author: Chirotus Infinitum

So you’re a pagan now! Fun and exciting times await, full of mystery, magic, and maybe a skyclad ritual with the hottie working at the occult bookstore. For some, the magic and mystique are enough, but many take their new religion seriously. The religious aspects of paganism can be a little difficult to wade through, however, whether you’ve just started or even if you’ve been slinging spells for years. Many pagan traditions – branches of Wicca included – allow the adherents to choose his/her own patron deity. Given the wealth of religious traditions and pantheons pagans have access to this can prove a daunting task.

The first point that must be addressed is the importance of research. If you really want to devote yourself to a god, you should find out all you can. You should look up what pantheon he belongs to, who his friends and enemies are, how he was worshipped, and what is sacred to him. If at all possible, rely upon academic sources, as modern paganism is rife with fluffery and politically altered ideals of the gods. You’re better off establishing a solid link with a deity by finding out what we know of how past worshippers regarded that deity, rather than contemporary conceptions which may be watered down and edited for content. With that consideration in mind, let’s audition some gods.

The first thing you may want to consider is what pantheon you want to follow. Sure, some traditions ascribe to the belief that you can mix and match from different pantheons, but I’ve found that staying with a particular group of deities allows for significantly more self-consistency and a deeper meaning for the myths and lore attached to your personal deity. So what strikes your mood? Your personality? Your interests and passions?

A person who is physically active and aggressive may appreciate Norse pantheons more. An intellectual might find a Greek or Roman pantheon more appealing. Traditionalists could find all they need in the pseudo-pantheon of the Qabalah. Those with a flair for the exotic might look to ancient Egypt. Chaos Magicians might think that Voltron looks pretty cool this week. The point is not just that there are many options, but that each pantheon has a specific flavor to it that may appeal to you more than others.

Next you will probably want to look at what roles and areas of influence are sacred to certain gods. These associations are most likely to speak to your passions. Is home and hearth most important to your life? Academic success? Is much of your time spent in pursuit of the opposite (or same) sex? Various pantheons have different gods that fill these roles, but they are generally covered by someone. An artist working in the Greek pantheon might gravitate toward Apollo, while someone who parties all the time may find Dionysus more appealing. Again, do your research, as you may be surprised what gods are associated with what fields. A geologist may find more in common with Poseidon than Gaea!

If you’ve narrowed down your search for a patron deity, you may now want to consider how that deity relates to others, both in and out of its pantheon. A follower of Ares may want to be cautious in dealing with Hephaestus. Yahweh isn’t known for playing well with others. The devotee of Hera needs to watch she’s not too friendly with any of Zeus’ illegitimate children, but the follower of Zeus may want to include Hera in certain festivities. The gods have friends and enemies, just as we do. They may appreciate us extending courtesies to friends, but may frown upon associating with enemies.

Once you’ve taken into account matters of divine friends and foes, you might want to look at a calendar. Many gods have certain times of year associated with them, and some have particular feast days. You may even want to consider feast days of other gods in the pantheon than may be best celebrated or avoided. Certain times of the day may be more appropriate to make offerings than others. Devotion can be very time-consuming, and while I’m sure that most gods will allow for some schedule conflicts, you’ll want to keep matters of time and seasonality in mind.

So you’ve picked your god, know who he likes and dislikes, and have an idea of what times are best for you two to get together. How are you going to facilitate that? What should be included on an altar or shrine? The design of the altar should be appropriate to the gods in question, and should probably include materials and objects sacred to your chosen deity. Perhaps some gold plated censors will be nice for your Apollo shrine? A battery-powered mini-fountain might be nice for Neptune. Statuary might be appropriate as well (and easier to find) . Will your altar have candles, incense, or both? Perhaps a vessel for burning herbs? A god who liked animal sacrifices in the good old days may appreciate a barbeque grill dedicated to him.

This brings up another issue as well – how best to honor your god. Are prayers and daily devotions enough, or will your god want incense (the right kind!) burned regularly? Appropriate celebrations for feast days should be considered as well – while it might be fun, holding a full-scale Bacchanalia might be problematic. Perhaps a good party with an opening and closing ritual will suffice. Or perhaps not.

Issues of worship and divine associations bring up another important matter: the myths and stories that surround your patron deity. These stories help describe the personality of your god and those he cavorts with, and helps explain why he does what he does and rules what he rules. Such myths can inform how you set up your altar, what days you hold sacred, and what prayers and songs you may recite. These myths can also illustrate important associations and moral ideals that relate to your god, which can influence your daily actions and means of showing devotion.

A devotee to Hermes might carry silver coins in his pockets as a symbolic gesture, but he might also act as a grief counselor for those who have lost loved ones. Living one’s life according to mythical examples is paramount to Christianity, and can have positive results for pagans as well. Of course, depending on the myths you pick, you could run in to problems as well.

Settling down with a particular patron deity will assuredly have effects on how you live your life. Regular devotion will probably take some time from your day, and you may be mindful of things you hadn’t considered before. Close interaction with a god can change the way you see things, or the way you respond to things. Your religious understandings – about your place in the world, and how you should live – will most likely, and probably should, change as you continue to develop your relationship with your chosen divinity.

Any magical practice you may have will also be affected, as certain associations may become stronger or weaker, and as certain areas of magical work become more or less allowable. The symbols and tools you use should be appropriate to whatever pantheon and deity you chose, and care should be taken to avoid altering them too much (at least without appropriate divine consultation) .

One thing that should be considered at length, though, is what you hope to gain from your new relationship. Are you choosing a particular god who demonstrates a quality you have in abundance, and seek to honor through that quality? Or are you hoping that devotion to a god representing a quality you lack will result in personal improvement? Is it your hope that devotion to a specific god will result in rewards, such as luck from Jupiter or love from Venus? Or are you just looking for a deeper connection to the divine, through a form you can relate with well? Consideration of what your expectations are is important, especially with regard to the character of the gods you’ve chosen. Will your particular god be receptive to your goal, or will he laugh at you and smote you? Just remember, Cthulhu eats his worshippers too.

So now you’ve done all this work. You’ve selected a pantheon that appeals to you. You picked a god that seems appropriate to your passions and loves. You’ve met his friends and family and shunned his enemies. You set up a nice place to visit him from, and found out what kind of offerings he likes. You know when he likes to play and when he’s not to be bothered, and hopefully you know how he’ll respond when you ask him for something. What now?

Well, submit an application and wait for a reply.

Any effort to connect with a deity can prove challenging, and it may take a while before a strong bond is formed. At some point, though, you should expect some sign of acceptance from your patron deity. This may be a feeling of comfort after a ritual, an inexplicable lack of injury from a severe car wreck, or maybe just a feeling of coming home to a god you’ve always been fascinated by. Or, it may not come, and you may feel uncomfortable with your choice after practicing for a while. Your chosen god may instead send you a sign to chose another, and may even be polite enough to show you who. Openness to divine input should be part of any devotion – just be aware that sometime the message might be, “go away.”

The decision to devote yourself to a particular patron deity should not be taken lightly. Careful research and consideration should accompany all phases of the process, from the initial attraction of a particular pantheon to the final details of a sacred feast. What should be remembered is that no matter how we chose to relate to the divine, the divine will guide us in the way it sees fit, and openness to that counts for far more than adherence to a ritual schedule.

The Book Of Hours: Prayers to the Goddess

Lady,

Your chalice is full–

lucid, inviolate.

Your ancient eyes reflect eternity’s

blue roses and

mirror the mysteries

hidden within my heart–

like a song unremembered;

a breath of thought.

Head high You dance the circle;

dance and reawaken longing.

Satisfied, complete yet untouched,

Your smile proclaims the dawn.

Meditations

Smell the freshness of the morning. Now close your eyes and let it take you where it will.

Daily Affirmations

In the Name of the Maiden: I will remember harm none by thought, word, or deed.

Closing Prayer

Thanks to Thee Bright Maiden for Thy care,

for Thy green laughter and fire-edged dew and

for Thy blessing, a most precious jewel.

Blessed Be

…

The Book Of Hours: Prayers to the Goddess

From Pagan to Christian to Angry Ex-Christian to Pagan

From Pagan to Christian to Angry Ex-Christian to Pagan

Author: Sister Services

As a child I sat in the presence of the spirits of my universe. I was instructed by the old citrus tree that held my tree house, by the brown/red dirt and the rain in which I was anointed during the monsoon of each year.

I was blessed with the wisdom of the prickly pear, the quince, the mulberry, peppermint, chaste berry, desert willow and each of the native herbs that sprung up in the spring. Into my ear the desert wind whispered secrets of wild spirits, and the fellowship of beings that dwell in the unseen realms.

In the embrace of this universe I was young and I was wise. I knew my place in this scheme and born in me was an understanding of keeping the balance of my internal and external landscapes. In the years of their lord and during the presidency of Reagan this balance was unsafe and invariably, was attacked.

To Me
God to me
A bug to me
The world to me
Humanity
The ocean
To tears
Forever
To years
My fears
A tree to me
A cell to me
They tell to me
Reality
Paper for ink
A mind to think
Love and hate
The worlds
To Great
For me

In the budding of my youth I was introduced to the building, the names and the rules that would withhold the personal power of my birthright. It was in the church that I would come to learn that all of the aspects of myself that spoke of wisdom, timelessness, the greatness of self and reality were considered beyond evil, they were wrong and for having held these beliefs I, fundamentally, was also wrong.

Feeling betrayed by the universe I turned my back on it. I closed my third eye and blocked the voice of spirit and of the great Mother and the great Father. I was poor, Mexican, fatherless, dumb, a woman, a sinner and now worse than all of these, I was alone.

So frightened, confused and painfully alone.

Godless Alone
I cry out to the savior
My childhood has known
Speak to my tears
Then tell me to pray
Interior emptiness growing
Alone
Silent heavenly being
A fatherless child cries
Talk to my fears
Tell them your there
The crying that echoes within
Coldly dies- alone
I receive no reply
From the empty night sky
Why should I bother
With another absent father?
So I talk to my loneliness
And lean on regret
Childhood prayers you to soon forget
I cry into my hallow
It’s stable and is known
Gathering dust
On forgotten tears
My reflection is sad
Godless, alone
Through the years
Iv’ grown to see
What time and pain have shown
Relentless strength
Is company
My only and my own

Fear taught is fear lived. I was wounded and afraid and not wanting to be perceived as weak I covered my fear with anger. Having been given the gifts of observation and thinking I soon discovered that they who would condemn the most precious and colorfully beautiful parts of me were the actualization of the evil they preached. They each embodied the fears and failings of humanity, the very challenges they considered to be the signs of a demonic presence in a person’s life.

“Bethy, those feelings are only the devil trying to get at you! Don’t let the devil win- fight the devil Bethy! By the power of Jesus tell satin to be gone. By the blood of the lamb be gone from the thoughts of this child of god!” said my pastor, youth leader, church elders, grandmother, government, television and school.

I soon grew to mistrust my church, family, community and worst of all- myself.

Is God…?
Her religion is a figurehead for politics to handle
My religion is the source of laundering and scandal
Religions the excuse for war that none can equal
Religious symbols carved or stamped on graves of tortured people
Americas a melting pot, the world a Caesar salad
Religion is the hovering fork before we’re all devoured
An absent god is sought in vain through a constant upward stare
Anxious souls heaven bound arrive to waiting air
Pious zealots spend their lives in holy chant and prayer
Timeless bible verses read aloud in great despair
A life was laid upon the path that holy men have trod
Religion has me wondering if there ever was a god

And then came the break. I left the building, names and rules that had stripped me of my confidence and shaken my foundations. I drifted in a sea of confused and soul stripped people. Each of us had been born with our sacred temple at the center of ourselves and the followers of the Christ had burned and pillaged the temple and raped the sovereignty of mind. We were naked and exposed to the elements believing that the elements were outside of us, acting on us without our consent, participation or design.

This was the beginning of the search for solid ground. I soon learned that I could depend upon myself for comfort, protection and stability. I had found something to again have faith in- myself. The fire of disillusionment burned and I welcomed its cleansing flames, inviting them to devour all that remained of my fearful, weak and sinful self. Let the light of my sacred flame illuminate my eternal soul- amen.

Fade Away/Fly Away
There was a day I leapt into the sunlight and was blinded by the joy that I’d rejoiced in
I’d lived so long I couldn’t tell that I had walked among the edges of the jumps I should have made.
I cannot stay. I cannot see.
I cannot see the wings I feel have grown among the daises of my brain
I will not go, I will not flee.
I will not see, although the sun has dazzled me awake.
I feel the light
I want to go
I feel the heat
I want to shine
I feel the passion as it’s fizzled out in pain- its mine.
When is the time?
When will I teach my wings to stretch and reach the sky?
Why must I stay?
Hold up my hands and watch the sunlight turn to gray.
Fade away

It’s only now that I can feel the breeze that s blowing through my brain.
It’s only now that I can see I’m not the same.
Now is the time! Now is the day!
Now is when I stretch my wings into imagination,
Fly away.

At the close of a century that held my lessons in ignorance, anger and forgiveness, I was 18 when I saw Phyllis Curott on the Rosanne Bar talk show. It was 1998 in the Halloween episode she, Rosanne and two other priestesses held hands and sang:

“We all come from the goddess,
And to her we shall return
Like a drop of rain,
Flowing to the ocean”.

Their voices were the moon calling up the oceans of my soul. I opened and wept the tears of a child who had heard her mother’s voice calling her home from the storm. I heard the voice of the mother in the voices of those women and I followed it home.

Renegade’s Ride
Renegade religion
And I upon a steed
Flight into the holy
Mother’s mystery
Sound and speed unending
Speed and sound combined
Flight beyond travails
And I who seek- shall find
Find the darksome mother
Nude by dark and light
Light and dark unending
Then eyes of second sight
Second sight unending
I see the other side
I see regenerating
This unending ride.

In 2008 I am 28 and have been trained as priestess, practiced in a coven and now practice as a solitary, occasionally seeking circles and holiday celebrations. In the studio apartment that serves as my temple I am instructed in solidarity by the wood floor, I am blessed by light and the wind that pour into my east facing windows, I am filled with the sounds of waves ebbing and flowing on the shores of my heart and I continue to burn in the light that shines the brilliance of the names which are above all names and the name of the god I am.
I have come home.

No Easy Answers
I wonder with a force
That questions time and space
And I’m wondering what lies
Just beyond this place
And I’m wondering of people
Of their souls and everlasting
And I’m feeling that the answers
Are all there for the asking
I am filling with the sound of a call from deep inside
And the meanings that eluded me
Now with me reside
And these questions and their answers
That froth about my mind
Know that questions are the answer
Know that truth,
Is undefined.

Footnotes:
All original material written by E. B. Rodriguez

Get Your Pagan Self into the Woods

Get Your Pagan Self into the Woods

article

by Catherine Harper

While the pagan religions are frequently generically classified as “nature-based,” pagan culture and practice often seems to grow and flourish the most in and around urban centers. The density of people and social volatility, the greater tendency toward liberalism and an atmosphere that encourages the exchange of ideas … it’s not hard to see why. And perhaps in the cities, where at times our relationship to the natural world seems strange and contorted, we feel most strongly the need for that connection.

(Of course, I sometimes question the whole classification. Not all pagan traditions are so closely tied to real or imagined agricultural roots. And while all may be said to be tied to nature, what then does that not cover? The sky turns equally over city, meadow or forest. There are seasons on the street, as there are on a mountain, and wilderness of a sort in an industrial basin. Unless we are to posit that humans, or the works of humans, stand outside of nature, what does the phrase “nature-based” really mean? But not to belabor the point — many people in the pagan and magical communities feel drawn to, or some reverence toward places and systems of life where the touch of humans is less evident.)

One of the changes in my own practice, over the years, has been a gradual shift of interest away from magical forms and rituals toward a simpler practice dealing with direct connection and experience and contemplation. From being a city girl, fascinated with the natural world but having limited wherewithal to explore it outside of an urban environment, I’ve moved out a bit further, planted my garden, learned to drive, picked up a good pair of boots and sought a portion of my connection with the natural cycles among the mountains, among trees and streams, flowers and mushrooms, snow, sun, wind and rain.

I don’t do a lot of formal ritual anymore. In the woods, if I do anything more than just being there, it is usually simple. A small pile of stones by the side of a stream. A candle lit in darkness. A charm woven of needles or grass, hung from the branch of a tree as a gift and remembrance. I go into the mountains far less to change them than to be changed by them, that the malleable stuff that is my substance may be shaped by these other forces, vast and enduring.

Although there can be a lot of power in ritual, I find that for me the undeniable reality of these experiences grounds me, giving me a simpler but firmer foun-dation. At some level, I may strip down and plunge into a snow-melt fed stream for purification. But even more important, it is simply that I am there, the stream is there and that my soft skin comes to know that water. (Brrr!) I touch, and am touched; the symbol fades before the reality.

There is a feeling among many people that spending time in the wild is something that pagans ought to do. I think such a sense of obligation can only do us harm — there are as many ways of being pagan as there are people who so identify. It seems best to me to strive to understand our own callings and approach those things with delight. (Especially since most of us are already called to many things, and finding balance amidst such abundance is already no simple task.) And yet, it does seem like I know a lot of people who would like to spend more time in the woods, or mountains or untended places by the sea, but who don’t, not even because of the press of time and events by themselves, but because the initial steps are a little too unknown, the research a little too time-consuming, the equipment not entirely familiar. At any one time, that first trip out — or perhaps the second, or fourth — takes a little more preparation than that trip is quite worth.

And so I have for you a modest guide that I hope will help you on your way if you are wanting to get out for the first few times.

What to Bring

Clothing: The basic rule is comfortable, sturdy clothes. Your clothing should allow you to move freely, including scrambling over the odd pile of rocks, or other kinds of moving that might not be part of your everyday life. It should not be likely to be damaged by branches or thorns and it should protect you from the same. Wearing multiple layers is practical, as they can be added or removed to adjust for changing conditions. And conditions do change, the cool day turning blazing hot, the sunny day turning into a thunderstorm. Cotton, as comfortable as it is for many situations, is often not the best choice — it absorbs water too readily and dries too slowly, and so often is cold and uncomfortable when wet. If you have them, lightweight wicking fabrics will serve you well. You can also count on wool, when it’s practical.

Footwear: Good, well-fitted hiking boots are one of the best investments I can recommend for anyone. But if you aren’t hiking more than a few miles, and don’t have ankles that are unusually susceptible to being twisted, any pair of sturdy, supportive shoes will do. Keep in mind that trails are often muddy. Bring waterproof shoes if you have them, and remember that thick wool (or hi-tech synthetic) socks will give you better cushioning and will function better when wet. Also, if you’re going to be walking more than is your usual habit, it’s really not a good time to break in new shoes.

Protective gear: At minimum, I’d recommend a lightweight, water-resistant jacket. (I have one that packs to about the size of an orange.) A hat with a brim for keeping water or sun out of your eyes can be a good idea, as can sunglasses, though it does depend a bit on the time of year and weather. If it’s hot, and you don’t want to cover up, bring sunscreen. Insect repellant is often a good idea too.

Companionship: It’s easy to both over- or understate the hazards of time spent in the wilderness or relative wilderness. One is fairly unlikely to run into serious predators, human or otherwise. But even minor injuries can become serious if they prevent you from returning to the comforts of civilization. (I once fell while climbing up the side of a ravine not much more than a mile from where I lived, putting a deep slash, almost six inches long, up the inside of my leg. Not very far out, but far enough so that no one could hear me. I did get the bleeding to stop, and hobbled home, but it was a sobering event.) These dangers are greatly, greatly lessened by not going alone. It is, to be fair, a rule that almost everyone breaks sometimes. But think about it.

Navigational Material: Classically, you should carry a map and compass. Though if you’re not used to navigating by these means, I don’t know how much they’ll help you. Bring tools appropriate to your trail, whatever it may be — directions, a map, a GPS… and if the trail requires more than you know how to use, save it for another day. Remember, also, that it’s easier to get turned around once you’re off a trail than it might seem.

Other Basics

Food: Even if you don’t think you’ll need it, even if it’s just a sports bar or a handful of trail mix, bring some kind of food.

Water: Same deal. Except more so. (After one 3-mile hike that turned out to be a very thirsty 10-and-a-half-mile hike, I always carry water-purification tablets in my purse as backup, though I use a pump filter if I’m hiking seriously. But this is probably overkill for most people.)

First Aid Kit: You can go fairly minimalist. Most of the time, it will probably go unused, but those few other times you’ll be happy to have it.

Flashlight: Again, you may not intend to be out after dark, but things happen.

Where to Go

Twin Falls, Ollalie State Park: This is one of my all-time favorite short hikes, and even better for being only a short drive from the city. A nice, fairly flat walk along a rushing river surrounded by wildflowers. And then the trees thicken into forest, and there’s a bit of a hill climb to an overlook to the falls. Then down, around, and up again, past more flowers, more river and some really wonderful old trees, and you reach a bridge suspended between two cliffs, offering excellent views of both falls. From the bridge you can follow the trail up to another overlook or two, or simply call it a day and turn back. (The trail eventually connects to a multi-user interstate trail, which, although convenient, is not nearly as scenic.) About 3 miles round trip to the overlook above the bridge.

To get to Ollalie State Park, take I-90 east to exit 34. At the bottom of the exit, turn right, and follow the road until the last left turn before a bridge (which is marked with a sign saying “Twin Falls” or something to that effect). Take that left, drive until you reach the parking area.

Barclay Lake: Barclay Lake is a little farther out, and perhaps a shade longer than the last hike, but less steep. It’s a rougher trail (if you have a tendency toward twisted ankles, make sure you’re wearing supportive boots) through woods with some of the most impressive mosses, shelf fungus and contorted logs that look like trolls. There’s a certain amount of scrambling over logs and some bridges that aren’t much more than logs, along a beautiful stream and at last to a mountain lake. It’s around three miles round trip, with only about 100 feet of elevation gain.

To get to Barcklay Lake, take Highway 2 eastbound, through Index, into the town of Baring. You will see a sign marked “Forest Service Road 6024 next left” and indeed, this is the left you want to take, even though it crosses the train tracks and becomes a fairly piddling road. It then turns into a gravel track, which you follow for about 4.5 miles until you reach the trail head.

The Old Robe Trail: Rushing water. Big trees. Fallen rocks the size of houses. Dark tunnels to creep through. This is one of the most dramatic easy hikes you’re likely to run across. Parking at the trail head, you’ll head down a hill and then across a mostly flat old railroad grade trail along the side of the river. At some points, portions of the trail have washed out. These are still navigable with caution, but do require that caution.

Take Highway 9 until you see a right turn onto Highway 92, toward Granite Falls. Follow 92 into Granite Falls, until it Ts out. Turn left onto the Mountain Loop Highway. (The last few times I’ve been in Granite Falls there has been construction.) About 7 miles out of Granite Falls you’ll see a sign on your right marking the Old Robe Trail.

Further Resources

Washington State is netted with trails. The Mountaineers have lots of publications giving descriptions and directions to many of them (including wonder books aimed at niches — best hikes for kids, best short hikes, best hikes with dogs…). Their Web site is www.mountaineersbooks.org. It lists the books available. There is also a good selection of these and other trail guides at REI, www.rei.com, which is a good source for any additional gear you might want as well.

Alas, All Barrels Have Their Bad Apples

Alas, All Barrels Have Their Bad Apples

Author: Ginger Strivelli

It is sad but true; all barrels have their bad apples hidden within.

The Pagan community is not immune to ignorant and/or immoral idiots who call themselves one of us, and then go on to be the worse kind of bad example, spewing bad PR and worse damage in the wake of their stupid if not outright evil behavior.

The problem is, most people do not judge all Muslims by the “bad example” of Osama Bin Laden, or all Christians by the bad example of David Koresh, nor all New Agers by the bad example of the Heaven’s Gate cult. Nonetheless, it seems painfully clear that too often too many people still judge all Pagans and Witches and Wiccans and Druids and other Earth Religionists by the crimes of our few bad apples. Admittedly we’ve had some real rotten-to-the-core ones…and will sadly continue to in the future, most likely. We are open and accepting and loving people and we tend to embrace everyone, even those we shouldn’t. In our inclusive accepting ways we sadly include and accept those who we should not to start with. However, once those bad apples have been pointed out to us, we should stop including and accepting them! That seems simple, but often it is not so clear to Pagan leaders, clergy and communities when faced with a situation where one within their circle surprisingly turns out to be a bad apple.

How can we as a community distance ourselves from these types of bad examples? It is a question we ask each other often. A question we are forced to address way too often when such situations arise where someone within our local Pagan Circles turns out to be an idiot, mentally ill, or actually evil. Woefully, we tend to have some people who call themselves “Pagan” who fit all three categories. Perplexingly, some of our fellow Pagans will balk at denouncing these people…they will urge us to be “understanding” or “forgiving” or “tolerant.” The fact is some things, some people, some behaviors and some crimes are just wrong and not understandable, forgivable, or tolerable. That is a hard lesson: For some of us who have fought long and hard for tolerance and acceptance to realize that everything is not tolerable and acceptable! Some things are just wrong. There is still a line between right and wrong. Just because you are trying to be progressive and open-minded and tolerant doesn’t mean you can just not draw that line between right and wrong…you must draw it somewhere. Even if you draw that line at a different place than the (in your view) narrow-minded greater community, you still must draw the line somewhere!

We in the Pagan community try so hard to be open-minded, we often get so open-minded our brains start to fall out. It is a hard lesson for us to face that we can’t and shouldn’t blindly accept everything and anything, just because we preach acceptance and tolerance of our faith.

An ancient and honorable faith like Witchcraft, Paganism, Druidism, Shamanism, or modern variations thereof, like Wiccans and such, should naturally be accepted; a religion is not intolerable. However, some things, some behaviors, some people are intolerable, and we should stop preaching acceptance when we are faced with such stupidity and/or evilness. Those things do not deserve acceptance. People who practice such behaviors should not be “accepted” or “understood.” They should not be excused with the wand of “tolerance.” They should be exposed, exiled, and executed in some extreme cases with the Athame of Lady Justice and Lady Karma instead. We real Pagans should not feel obligated to explain or excuse or expunge such behaviors and crimes. We should stand up and loudly and proudly be intolerant in such cases!

The Pagan community’s bad apples range from just the misguided and stupid bruised-apple types to those who are evil mutations of nature and are rotten-to-the-core types… and none of them should be protected or covered up for by the legitimate Pagan community, just because they call themselves one of “us.” That does not make them one of us; it does not make them representative of our religion or our community. However if we stand behind these bad apple bad examples, and “accept” them and embrace them and forgive them, then we should not be surprised when our whole community gets judged by their bad example. What is the greater community to think if we ourselves allow and foster such fools and monsters amongst us? Naturally they will think us all as ignorant and immoral as our fosterlings.

The phrase goes, “One bad apple spoils the barrel;” that is why a good farmer doesn’t let any bad apples stay in any barrel. We as Pagan clergy and leaders need to listen to the wisdom of that farmer. We need to kick such bad apples out of our barrels as soon as we know they are bad. That doesn’t make us “intolerant” or not “accepting;” that makes us a religious group with a code of honor and morals that we hold ourselves to. It is shocking that many of our Pagan clergy and Pagan group leaders hesitate to show this bit of wise leadership. In their defense, often they are trying to be all-accepting and all-inclusive, for they fear being seen as un-PC. Or perhaps they have just become so open-minded their brains are falling out.

Pagans need to encourage their leaders to set limits on what is acceptable and tolerable and what is not. We need to start drawing that line between right and wrong somewhere, instead of just arguing that everyone else has it drawn too conservatively so we are going to erase it altogether. The line is there for a good reason, so when people go over it, we know to stop associating with them and to punish them or see that the greater community punishes them before they cause any more harm to others around them.

We preach, “And ye harm none.” But perhaps we should add, “And ye let no one else do harm either.”

Making Room for all Genders in Paganism

Making Room for all Genders in Paganism

Author: Maggi Setti

In this age of women’s liberation, we still find a deep wound surrounding gender differences in our culture. How is gender expressed differently in the pagan community? Is there still a use for gender specific ritual spaces? Many of these questions are ongoing with many answers, but it is high time that we see these issues with new eyes as we approach a second generation of Pagan feminists, both male, female, and spectrum of gender identification in between.

At a public class I taught a couple weeks ago on developing energetic and psychic skills, I was surprised that that there was an equal number of male and female attendants. For Wicca, this is a rarity, as you will find the vast majority of Wiccans are women. The easy explanation for this is that women are more hurt by the patriarchal approach of mainstream religions and need the feminine divine more acutely than men.

In a personal conversation, a male Wiccan offered the idea that there are more women than men interested and involved in spirituality and religion in general. He used the example that most church functions, other than the priesthood itself, are run by women and often women are dragging their husbands to church rather than the men being self-motivated in attending. I think that if this premise is true, that women as a group are more spiritually focused than men in mainstream religions as well as Pagan denominations. We can infer that this phenomenon comes from at least two influences as follows.

1. Men are discouraged from being in touch with their soft emotions. It’s hard to be in touch with the greater picture and how one fits in to that greater whole, and at the same time, this suppresses much of one’s internal reality as well.
2. Much of adherence to the Christian religion, as it is currently expressed, depends on guilt and fear. There is more room for men to assert themselves, their ideas, opinions and what they want on other people in their lives. While this may be lopsided, it also allows for a greater development on one’s power and ego especially for men as a group more so than women. Women are more likely to struggle with fear and guilt, and feeling powerless, are therefore more susceptible to the disempowerment and subversion of the religions tenants.

Both of my points above would support that it is not the nature of women or men that make women more spiritually focused, but another example of how our culture is unhealthy and imbalanced. Unfortunately how the pagan community during the past 40 years has approached this is by creating overblown false egos for women and small-scale fiefdoms that breed infighting, confusion, and mistrust. I saw this in Sunday school as a kid, in the choir in high school, and still see it.

Women’s empowerment and healing the gap between the genders is not about the segregation of the sexes anymore though. It’s about building healthy egos, empowerment, self-esteem and ending the war of the sexes. Women’s only spaces were intended to be safe havens in which women felt supported rather than competing with other women. These spaces were meant as healing spaces to use ritual as a forum to connect with the feminine divine within each woman there, as well as the feminine divine of the group, the culture, and the Great Goddess Herself. Therefore these spaces are not about reliving the pain and hurt of what has been wrong with the system, but to encourage alchemical change within individuals so that they can build new paradigms of how they approach and express gender, but power, sexuality, self-expression, and self-worth.

All of this is about self-love and acceptance. Not acceptance that makes excuses for maladaptive behavior that is permissive our faults, but rather an acceptance to be gentle with ourselves so that we can motivate change, growth, and healing. “I love my body as uniquely my own. I am not flawed. I am as I should be.” Affirmations such as these help to let go of the cultural myth of the perfect feminine, youthful woman that does not exist.

Please note that I am referencing cultural expectations. Our culture oversimplifies definitions of qualities into white and black categories. If you can’t label someone, force him or her to go into a category until you are comfortable that you have him or her pegged. Much of the path of the witch embraces the grays of twilight and dawn and the myriad of shades of gray within continuum of many things. Where we fall on the continuum for many things including how we express gender, sexuality, our relationships, our connection to the Gods, will be different for all of us.

As Pagans we embrace our differences and still are able to work together, to manifest a new humanity. We need to be very cognizant of embracing each individual’s true expression of himself or herself: whether it be the gender labels they use for themselves in this case, or other expressions of self.

We can’t just look at women though. Women are not the only ones that have suffered from the imbalance of this “war of the sexes.” At Fall Frolic in Milford PA, I’ll be teaching a women’s empowerment class and leading a women’s only ritual. I’ve suggested to the organizers of Fall Frolic that we also run a men’s ritual at the same time. In fact, these rituals can do real magick upon the higher planes to interact in a spiritually fertilizing and polarizing way in order to heal the gender schism of the group mind of humanity. In my opinion, this magickal healing is the next step for building bridges for healthy intragender relationships.

How do we interest men in a way that retains their sense of strength, self-worth, respect, and power? How do we incorporate men into a religion that includes sparkly purple fairy glitter and witch Barbie? (Not my personal taste, but still an active stereotype) . How do we rebuild the archetype of the warrior for both men and women, working, fighting for a cause, and protecting their tribe?

I hope that there are Pagan men interested and willing to forge the way for answering these questions. We need all genders working together and creating new ways of relating to one another so that we can create a balanced future for our religion, our children, and our culture.

Neo-Paganism: What is it?

Neo-Paganism: What is it?

Author: Crick

Neo-Paganism. What is it?

There is an old adage that no one is an island unto himself or herself. Which I believe is a prelude to the adage that misery loves company.

As a witch I walk this world as one who truly feels alone. Am I an island? Absolutely not, just a tired old soul who sees the world as it truly is.

I see the same level of hypocrisy within the pagan community as I see in the organized religions perhaps because so many who call themselves pagan today were members of those organized religions yesterday. Or perhaps it’s just because people in general tend to be apathetic when it comes to any real effort to grow spiritually.

I see the same insecurities in folks regardless of their chosen beliefs. By insecurities I refer to the way that folks claim to be individuals and yet they live and die each day by what others are doing and/or say. Such folks spend more of their time making judgments about others then they do asking how they can better themselves spiritually.

And so in general, we as a species continue to mouth the words and yet do just the opposite.
There are those who claim to be pagan and yet spend most of their time increasing the artificial lifestyle they have created for themselves. They do this knowing full well that such an artificial lifestyle comes at the expense of Mother Gaia. Raping and pillaging Mother Gaia is something that the human species is very adept at. If only so much time and effort were directed at improving the condition of our world. But then to do that we as a species would have to stop being so self centered and selfish and actually live up to the values that we claim to engage.
And so exactly what defines Neo-Paganism in today’s world?

Is it simply a way of being different in ones mind and yet the same in ones actions? Much like the teenager of every single generation who seeks to establish an individual identity even though in all reality they are following the same trail already unfolded before them.

Is Neo-Paganism, which in all reality is a revival of that which existed openly before the advent of organized religion, a true attempt to break away from the established mode of society as it presents itself today?

Do those who call themselves pagan in today’s world have the desire and discipline to break away from the established mindset?

After all, such folks come from a society where no one is to blame, unless it is the other guy who is at fault. They come from a world where the ego seems to reign supreme over human humility. Even though such displays of egotism is simply an acknowledgement of ones personal insecurities.

In some parts of the pagan community, paganism is used to control the hearts and minds of others in much the same way that organized religions attempt to do so. There are certain pagan groups who seek to set themselves as above others who reside under the same pagan umbrella. Is such personal control over others and elitism the definition of Neo-Paganism?

Do folks in today’s mystical society have any established concept of what it is that they believe in as pagans?

Judging from all of the maneuvering to be seen as the “master” by so many who really have no clue, and judging from all of the infighting amongst various pagan individuals and groups, one has to wonder if there is any coherent concept that one could apply to the description; Neo-Pagan.

Such a general concept should apply not only in description but in action as well. Granted there are “individuals” who walk the walk, but these folks are often set upon by those who claim to follow the same tenets as they apply to the general parameters of paganism. And so the hypocrisy continues unabated, for these folks are within the minority of a minority belief system.

And so one has to wonder if Neo-Paganism is truly an effort to establish a nature based belief system which is empowered by a people who actually put forth effort to acquire a higher sense of self. Or is it just a continuation of the same lack of principles and personal discipline that defines modern society, albeit under a different title.

I personally believe that the jury is still out on this last musing. In my personal opinion, if one is to follow the path of paganism in whatever form, then one needs to develop a sense of unbiased honesty. For in my mind, true paganism begins with one’s own spirit. There are no masters in this weary world of ours. We are all simply students of life, each seeking the lessons that befit them. Perhaps once we realize this we can begin the real work of identifying our own faults and worry less about the faults of others. Only then will we be able to separate ourselves from the status quo of today’s world and perhaps then we can add a real meaning to the definition of Neo-Paganism.

Are you one of those who believe that Neo-Paganism is all about Light and Love? Are you being realistic to yourself? For in all reality our pagan ancestors were quite adept at mayhem and war. One has to realize that there has to be dark in order for there to be light. This is polarity in its truest form. And even the various pantheons around the world contain those who were of an unsavory nature. It is how we balance these two aspects that define our lives regardless of which path we choose to follow. But one without the other is simply an empty facade.

In closing, how many hours this past week did you sit in front of a TV or a computer? How many hours this past week did you walk amongst the trees and listen to the birds sing or gaze up at the moon at night with unadulterated love? It is by these simple actions that we as “individuals” contribute to the definition of Neo-Paganism.

Are you content with your contribution?

Blessings

Crick

The State of Paganism: A Perspective From an Old Witch

The State of Paganism: A Perspective From an Old Witch

Author: Crick

As Paganism slowly but surely emerges out of the grip of suppression brought on by what is now commonly referred to as organized religions. We may want to be aware of several pitfalls and realities as we once again step into the light of day.

First of all, the top three organized religions are themselves fairly new in the grand scheme of history. Prior to their appearance on the world stage, basically everyone in the world followed some type of pagan belief, which was for the most part an individual spiritual belief and not an organized religion per se. Such beliefs were influenced by ones personal environment and the immediate world around them. There was an interpersonal awareness that helped to shape one’s values and thus their corresponding beliefs. In today’s artificial world we no longer have such a mainstay or influence to guide us.

The current “accepted” beliefs being touted by the main three organized religions and the suppression of former popular beliefs did not occur as a natural effect of events in human history.

It was and continues to be a planned and concerted action, which began in one instance with the advent of the apologists and has continued on through the ages by acts of repression, fear and some very clever propaganda. These deliberate actions have been supplemented by the tactics of politicians who are overtly biased in favor of the institutions of organized religion.

After all, power begets power.

As such we should be aware that the basic tenet of these man made religious organizations is to hold onto such power at all costs. We as a community would like to think that we are accepting of all religious beliefs and spiritual paths, as we should be.

But we should not be so naïve as to think that just because we are so accepting that organized religions will welcome us back with open arms from the isolation of an exile that they themselves imposed upon those of pagan beliefs.

In all reality they (organized religions) would very much like to see paganism fade away as just another passing fad. An example of this is the gathering in Rome in the summer of 2007 of the Roman Catholic Church of which the primary topic was “how to draw folks away from Devil worship (allegedly paganism) and back into the grasp of the one true church”.

Granted there are some individuals within organized religion who are realistic and enlightened enough to accept the fact that not everyone is going to believe as they do. And thus are willing to work with members of alternate beliefs such as paganism.

However the harsh reality is that these folks generally belong to one of the very aggressive religious organizations whose leaders do not endorse such openness. And as such we are being accepted only in isolated situations and only at the very grass roots of these religious institutions.

Acceptance of the fact that the oldest religious/spiritual beliefs in the world were not obliterated and are making a re-emergence is going to take some considerable time, effort and patience.

We will re-emerge into the light of day one enlightened heart and soul at a time. To believe otherwise is in my personal opinion, both foolish and self-defeating.

Another pitfall we should be wary of is manipulation by the organized religions. They have by virtue of their position in the world today, proven to be very adept at such tactics.

And quite obviously (to some of us anyway) they are employing these tried and proven techniques to the very community that they would like to once again vanquish back into the throes of exile.

What is this manipulation you may ask?

Over the recent years, a crumb will fall off of the table of organized religion and a pagan will be ‘allowed” to sit at the same table as these folks. Each time it has been a Wiccan who is chosen to take such a seat and in each case the chosen Wiccan will proclaim themselves as representative of the whole pagan community. And then folks in the pagan community will swoon like young schoolgirls and say, “oh what a great thing this is for the community”.

In my personal opinion, such proclamations fall right into the hands of those of the organized religions who are sponsoring such meetings.

I have serious reservations about such an approach and reaction for several down to earth reasons.

First of all, realistically we as a community are dealing with folks who are well schooled in such manipulation. It is quite apparent that if you can’t outright obliterate what you object to then you find a way to control it.

For example Brighid the Goddess did not become a Christian saint by happenstance. It was an act of sage manipulation by an organized religion. Hence we have the old adage of, “keeping your friends close but your enemies even closer”.

And so with all due respect to those of the Wicca, I personally have to wonder why organized religion seems to only choose members of Wicca, which is by all accounts barely a generation old and thus but a babe in the world of paganism as the ones who are proffered a seat with these folks.

Please don’t misinterpret what I am saying here, I think that it is great that a pagan of any path gets the crumb that is offered, to a certain extent.

But then this brings me to my next concern.

One of the primary tenets of paganism is diversity. And if we are to avoid the pitfalls of hypocrisy then perhaps those Wicca who are chosen to be seated with organized religions should state responsibly, that in fact they represent but a small portion of the pagan community.

Again, with all due respect to those of the path of Wicca, not only would this be a realistic statement but it would also leave the door open to those of other pagan beliefs. And as such would be a confirmation of the pagan community’s stated belief in the tenet of diversity.

Paganism is after all an acronym or umbrella for many “diverse” beliefs. And no one path can honestly state that they alone represent the many different beliefs that align themselves under the banner of paganism.

In all reality, and yet once again with all due respect, as an Irish witch who also engages the path of shamanism, Wicca does not remotely represent my personal path. Nor does it accurately reflect the beliefs of those who are Asatru, Voudon, Santerian, Odinist, Yoruba, Shamanic, witch and so forth.

If we as a community are going to endorse diversity as one of our founding tenets then we need to surpass the temptations of ego and thus avoid the snare that is being put into place by those religious organizations that have shown such skill in manipulation.

Those who are tapped should show some responsibility and use their opportunities to ensure that organized religion is aware that we are in fact a diverse community and do not fit into one spiritual/religious shoe fits all.

By the same token, we as a community need to overcome our petty ego driven differences and be willing to proffer folks from various pagan beliefs as representatives of our community. Granted this will take a measure of maturity that has for the most part been lacking in our community.

But I personally believe that if we are true to ourselves and our community that we can indeed find the inner strength to exhibit such maturity as a community to express ourselves in such a manner.

The final concern that I would like to express in this treatise is this.
Why do we buy into the perception that organized religion has of us?

Realistically, it is “their” perception and should not be the view that we as pagans hold of ourselves.

Why do we as a community get all flustered and swoon whenever organized religion allows us a seat?

They are in all reality the newcomers to the world stage of religious/spiritual beliefs.

Paganism is in fact the oldest such beliefs in existence, period!
When one of us is invited to their table it should be with the approach that they (organized religions) should be honored to have a member of such an ancient belief seated at their table.

We need to stop playing into their blatant manipulation and express ourselves with aplomb and dignity and not as eager children grateful for a brief moment of attention.

I personally believe that this is why they (organized religions) only invite the Wicca (who are the babes of pagan society) into their midst. In this manner they can point and say “but they have only been around since 1952” and so the manipulation continues and unadulterated attempts at control continues.

In closing I would like to make it clear that I am not casting about disparaging thoughts against those of the Wicca or any other members of organized religions and/or other pagan paths.

My words are simply a reflection of the realities that we as pagans did not create but which we have to live with. How cognizant we are and how we approach such issues as a community in regards to organized religions will determine whether we remain in the daylight or whether we once again resume our existence in the darkness of religious/spiritual exile.

If you don’t want to think of these issues in regards to yourself then maybe you should consider the religious/spiritual freedoms (true freedoms) of your children and your children’s children.

For in all reality, such manipulation and control did not occur over one generation nor is it likely to ebb within just one generation. Freedom of religious/spiritual beliefs is an ongoing struggle against those who would have it otherwise.

I think the last 2000 years or so has made that quite clear…

My First Personal Contact with the Goddess

My First Personal Contact with the Goddess

Author: Maestitia

I wanted to share with you the story of my first personal contact with the Goddess, and maybe you could share your stories as well.

A few years ago, I was on a quest to find a suitable religion. I was born and raised Roman Catholic, but ten years earlier, I had received a letter from my church advising me that I was no longer welcome there because I had not (according to their records) given them enough money.

I was furious!!

I was not aware that the gift of knowing divinity came with a price tag. I was soured on religion in general, and lived with no religious beliefs for 10 years because of it.

As I got older I decided that I shouldn’t be denied that gift because of one bad experience with a bad church. I also decided that if I was going to have religious beliefs, it was going to be on MY terms, not someone else’s.

I decided that the best course of action would be to write down what I really believed in my heart, and then go looking for what most closely matched my beliefs. I carefully made my list over the course of two weeks.

When the list was finished, I went to my local book store/coffee shop, and began studying every religion that I could find. When I would find one that started to sound dogmatic, or restrictive, or harmful, or just plain ridiculous, it was immediately dismissed, and I’d move on to the next.

This went on for weeks, night after night drinking coffee, and studying. After a few weeks, I stumbled upon a book on Wicca. Everything made sense.

Masculine and feminine are needed for creation in life, and so it is in the case of divinity.

You are free to do as you will, provided you harm nobody in the process.

There is no need to pay.

There is no need to convert others.

I knew I had found it.

I then decided to spend my time at the bookstore studying Wicca. I read every book they had. Some books were obviously written by idiots. (I’m sure you’ve seen those books allegedly teaching spells on how you can fly, become invisible, or make someone fall in love with you). These were immediately disregarded.

I didn’t know any Wiccans at the time, so I knew I’d have to study, and learn, and practice by myself. And so I did.

Night after night were spent in my local woods meditating, and practicing. One night, in the midst of meditation, I asked the Goddess to come to me. I asked her to let me see her and to feel her arms holding me.

Suddenly, in my mind, I could see her. She appeared as a woman of around 20 yrs old, with long dark hair. She came to me and held me. No words were spoken, but she did smile at me, and at that moment I felt an immediate rush of motherly love. Then something very unexpected happened.

The Goddess held up one index finger as if to say, “Wait a moment”.

I was a bit puzzled, but I wasn’t going to ask questions. The Goddess then brought me my Grandmother who had died in 1987. I saw her as plainly as I did in life. She didn’t speak, but I could hear her words speaking to my heart.

She thanked me for caring for her, and for driving her to the hospital when she was sick, and coming to see her. I was able to tell her that I knew how much she hated being in that hospital, and how she was worried about being a burden when she was sick.

She never actually told me that when she was alive, but somehow, I knew it now. I could feel her thoughts and emotions and her words. We hugged, and then she waved and walked away.

The Goddess returned.

I was confused as to why she had brought me my Grandmother. I didn’t ask for that, I wasn’t expecting that, and I didn’t understand any of it.

The Goddess again held me, then backed up a step, looked into my eyes, and said one single word, “Trust”.

Then smiled at me again and walked away.

I came out of my meditation scared, confused, nervous, and completely shaken up. I was crying my eyes out in the middle of a forest at 1:30 A.M. I cried for over an hour.

In the days that followed, I looked back on the events of that evening, and tried to make some sense of it. I believe that the Goddess had brought me my dead Grandmother for two reasons.

First, as a convincer of the things that are possible, and second, because my Grandmother had things she wanted to say to me.

The emotional impact of the evening made a huge mark on me, and when I think about it today, I still get a little misty, and my eyes get moist.

When the time came to choose my witch name, I wanted something to remember that night, that feeling. I went online and found a Latin translator. I put in the word “Sadness” and it gave me the Latin Translation “Maestitia”. I knew I had found it.

There was no second-guessing.

My witch name will always remind me of that night. Sitting on the ground, crying my eyes out, and feeling the love of a Goddess who will never throw her child into a lake of fire, will never demand my money, and will let me be a human being.

I had found peace, and still have it with me.

I still go to the woods. I still have conversations with my Grandmother, and with the Goddess. I still cry sometimes.

I have found a religion that works for me. I feel loved.

The priest from my old church comes around once a year to bless houses (For a fee of course).

On the day he comes, I make sure to have out all of my Wiccan regalia. I have my candles burning, my incense burning, and I politely tell him, “No, thank you, I don’t pay for my religion”.

My faith is strong, and I know what the Goddess wants me to be. A healer, a counselor, a comforter, a helper.

Once Upon a Time

Once Upon a Time

Author: Crick

Once upon a time, folks lived in small villages and clans, which were scattered about the land. During these times folks came to rely on each other. The trading of skills was a commonplace occurrence. Common respect for each other was as natural as the sun rising and setting.

The search for spirituality was done as individuals and, on occasion, in group settings. The village “witch” or cunning woman was especially important to the village. Her knowledge of herbal healing and her connection to the spirits was an honorable pursuit. At this time in our history, these folks were known as pagans.

Deity was known by many different names and represented many different aspects of life. The values and forms of worship were as varied as the sands on a beach. Freedom of religion was a true representation of life and not the hypocritical standards that we endure in today’s society.

Pagans around the world embraced Deity as it affected their particular lives and situations. There was no “one standard fits all”, for pagans were individuals, and such a constrictive standard simply would not suffice to meet the needs of such folks.

This is not to say that there were no acts of aggression and such. The need for hunting grounds, material needs, and human nature, made such events an integral part of our existence. But then this treatise is about religion and spiritual aspects and not about all of the elements that effect society in general.

The belief in Devas, Faeries, Undines, Spirits and what have you were as common as one taking a breath. The connection to Mother Earth was a deeply held and natural belief. For from her, humankind received their sustenance. She was revered in daily life and not taken for granted. Our respect and love for Her knew no bounds.

And then came along so called “organized religions”.

In my personal opinion, religion is a man made concept designed for the sole purpose of controlling others. Over the ages many folks were forced into religious beliefs through such methods as fear, repression, peer pressure and other such means. One’s individuality was forsaken in support of such religious tenets as set forth by the leaders of such religions. Everyone was expected to fall in line and to believe in a set dogma.

Those who retained their pagan beliefs were repressed, shamed, outcast by the new “mores” of society and in many cases, exterminated.

And now we come to today’s society.

Mother Earth is crying out in pain and misery. Society embarks on a daily mission to destroy her and her beauty. Common respect for each other has all but evaporated. Our world has turned into a dangerous madhouse where violence is so prevalent that we don’t even twitch an eye at the numerous and daily atrocities that take place each day in the name of religion, politics or lack of meaningful human character.

Religious/Spiritual freedom is a sham, a lie that is told to hide the hypocrisy of our time. The oldest forms of spirituality are treated with disdain. The “newest beliefs” called religion are trying to convince everyone that their way is the only way.

What happened to individuality and the true freedom to choose one’s own path? In my personal opinion the only right religion/spiritual path is the one that works for the individual. And yet everyone is expected to be a part of this religion or that.

A faceless soul who is discouraged from thinking for him/herself or from seeking out the truths that applies to each person. Those who seek out the old ways of spirituality are subjected to ridicule, falsehoods and outright condemnation by today’s organized religions.

A great deal of time, better used else wise is spent in trying to convince the masses of organized religion that we are in fact seekers of a valid path. These actions play right into the hands of such folks because it validates their condemnation of those who would call themselves pagan.

If one is to be a pagan and in essence, an individual, and then such acceptance by others is in all reality, unnecessary.

Being a pagan requires one to walk on one’s own two feet and to seek out those beliefs that enforce one’s sense of self. No one else in the entire world has the right to tell someone else what he or she should believe. Nor does anyone have the inherent right to tell someone else that the path they have chosen is wrong. And yet this occurs on a daily basis.

What does this say about our society today?

And pagans are not so altruistic either. In many cases we try to emulate our pagan ancestors in belief and customs. But is this really possible?

We live in a world that is vastly different from our ancestors. Our needs and societal values are entirely different. If we wish to truly live a pagan lifestyle that is authentic, then we need to adapt ancient spiritual beliefs to the society that we live in today.

The past is gone; we need to focus on the requirements of today. This is not to say that the power of Deity is in any way diminished. If anything, we need that connection far more today then our ancestors did, simply because of the potential that we now have of destroying everything we know as life.

Our ancestors did not have to endure the artificial concepts that we accept as life today. One of the primary tenets of being a pagan in my opinion should be to become real again. In essence to re-connect with Mother Earth and all She represents.

Another thing that I have noticed is that all around the world, folks claim to be masters of this mystic art or that.

Such a facade adds to the ammunition of those insecure folks who would deride paganism as simply a passing fad or even worse as an undesirable charade by fringe elements. Regardless of how many years or how many experiences one may have within the confines of paganism, we are all students of life.

In my opinion there are no masters per se. Only Deity is entitled to such a lofty description. Such claims are generally just fodder for one’s unbridled ego. By harnessing our ego we give ourselves a chance to grow spiritually. For ego is the stumbling block that so many of us encounter but are unable to step past.

We talk about the Great Mysteries, well, again in my personal opinion, the ability to see past one’s ego is one of these sought after mysteries.

And so in closing and in view of the ultra-sensitive and insecure society that we live in today, I proffer the following disclaimer:

The views presented here are my own and not substantiated by anything other then my personal views and experiences. Nor is there any attempt to defame any specific individual and/or religious/spiritual beliefs. But rather this is a general view of the world as I personally see it today…

Who Is A Real Witch Anyway?

Who Is A Real Witch Anyway?

Author: Amergin Aradia
It seems that the debate about who is and who is not a “real Witch” is coming to a head. Is this sect real as opposed to that sect? Are those in covens real Witches as opposed to solitaries’. And on and on it goes. It’s beginning to sound like the fight between factions of the Christian religion or between organized religions as a whole. That’s probably the way they began too.

This silly useless debate is pulling our community apart as well. The truth is, are any of us real Witches. And how do you define a real Witch? By whose standards and rules?

As an illustration of my point I’ll tell you my story. I have always known that I was a Witch, even before I really knew what that was. When I was very young (grade school) I had certain abilities and interests that other kids didn’t. I practiced raising energy, practiced ESP (as it was called then) , I astral projected, and I cast spells. I was drawn to the night, the moon and stars, and I identified with all things “magical.”

I wasn’t trained by anyone because there was no one to train me. I had to figure it out for myself and that was in the 1950’s so you know there were very few references to rely on even if I knew where to look. As I grew up I did what everyone else did then, got a job and tried to live what was considered a “normal” life, as unsatisfying as that was.

I maintained my interests and practices over the years as best I could, if only peripherally. There may have been one or two occult bookstores in the area but you really had to search them out and I only managed to get to one every so often and then only to browse because I didn’t know what I was looking for. You didn’t just walk up to someone and tell him or her you were a Witch and wanted to join a coven. And people didn’t come out of the woodwork to invite you to join one, even if you knew where to look.

So I dabbled, training myself the best way I could using instinct as my guide. At the time I would have loved to have found someone to train me and I would have loved to have found a coven to join so that I wouldn’t feel so alone. But they didn’t exactly advertise. And there was no Internet in those days to bring us all together.

So unless you were lucky, you were on your own. Like it or not.

Now that we have all these books, magazines, and web sites to fill in the gaps I find that my instincts did very well by me. Everything that I taught myself way back then is now being touted as the way to do it by the “experts.” I have since collected an entire library of books hoping to find information that would help me advance my practice but with the exception of a few interesting bits that I’ve added here and there, I have been disappointed.

I have also attended classes, open groves, and ceremonies, and while the people that I met were very nice it just didn’t feel right for me. I’ve also become very disillusioned with the influx of the newest brick and mortar shops. They seem to have become havens of self-help, yoga, meditation, and coffee and music.

And while I practice yoga and meditation myself I don’t want to go to my local Craft shop to pick up a yoga mat, balance ball, or a book by Dr. Phil. I want to pick up the tools for my ceremonies and spell crafting and, unfortunately, the kind of shop I want seems to be few and far between (except on line.) It feels as though the craft as I remember it is being homogenized and made so “acceptable” in the eyes of the general public that it is becoming useless to serious practitioners. But I digress here.

So to sum up this article, does it mean that I am not a real Witch because I had no one to “lead the way” or no coven to adopt me and teach me “their right way”? Quite frankly I think that makes me an even better real Witch because I had to figure it out for myself. And because of that my understanding and beliefs don’t quite fit into any prescribed dogma. So that is why I stay a solitary practitioner and that is why I have stepped back from the community as a whole.

But then I don’t look at being a Witch as a religion, with all of its implied rules and regulations and dogma. I look at being a Witch in the same way that the old village Witches looked at it. I revere the earth and heavens and do my best to respect and tread lightly on her.

I try to live a spiritual life without bowing to or begging the acceptance of any one archetypal being. I look at the Goddess and Gods as a representation on this plane of the source of all energy and power. I cast spells for my own benefit, and mine alone, as I don’t believe I have the right to manipulate anyone else’s life. And I believe that Karma will out eventually.

I believe that being a Witch is as simple as that. It’s in your heart, it’s in your soul, and it’s who YOU know you really are. Not because someone gives you permission to be one simply because you read and adhere to someone else’s views as written down and published. Or because you attend meetings once a week, or once a month, or even once a quarter.

But because YOU know you are. And whether you are solitary or a member of a group, no matter what that group represents, you are really on your own. You must practice, practice, practice, and hold that knowing in your own heart…alone.

That’s what makes you a “real Witch.”

I Just Happen To Be Pagan!

I Just Happen To Be Pagan!

Author: Nellie Carlton

“Hello, I am a Witch, ” says the man sporting a pentagram the size of an SUV, wearing all black and just waiting for some one to call him out for being different.

My god! He will kill my cat and steal my babies.

I won’t hire him/ be his friend/have further dealings with him!

Now lets try a different scenario:

John just got a new job and he is getting along great with every one. He shows that he has great work ethic, contributes new and helpful ideas, and he is dependable and trust worthy. After working at his job for a few months, some religious topics come up in the break room and John is asked his opinion.

“Well as a Pagan I believe….”

In which situation does it seem more likely that some one would be open to learning the positive side to a way of life they are not used to? As Pagans we hold the responsibility for others opinions of our entire community. Stereotypes are everywhere. Chose not to contribute to them.

John, the regular guy, just gave a whole group of people a reason to trust the Pagan community more than they might have already because he presented himself as part of the mainstream society as well. The other guy just added to the, “Those freaks all dress the same, and act out. They are up to no good. STAY AWAY.”

I am not saying not to wear you favorite Pagan jewelry, or not to disclose that you follow a different path to your new friend. I am asking you to think about how you are representing the rest of us when you do these things. If you are the only Pagan that some one knows then your personality traits, be they flaws or wonderful merits to your character, become a “stereotype” that they will associate with the next Pagan they meet.

Think of people in a different religion. Pagans so often have angst with Christianity. The main reason is that most Christians they have come into to contact with were not the “norm.” Maybe you met them in the mall and the first words out of their mouth were, “Do you know Jesus Christ as your lord and savior?” followed by hassling to listen to their spiel.

Maybe they came to your doorstep to tell you about their religion. Maybe it was a co-worker or classmate that always talks about uncomfortable topics to see how you would react. Those people’s actions could easily take over your opinion of Christianity if they were the only Christians you ever encountered. Luckily, they probably are not.

You probably have the opportunity to know many great people that just happen to be Christian, not people who are defined by their Christianity. However, Pagans are not as numerous, and you may be the only pagan some one knows for quite a while.

Do you want that person to think that Pagans are religious zealots who define every aspect of their lives by their religion? I would hope you would rather them think that you are an everyday guy who just happens to be Pagan.

So many times I go out into the Pagan community for a meet and greet of other local pagans and I come back with a bad taste in my mouth. I see exactly what I just described above, but it is in our circles. Pagans who enjoy stirring up trouble. They feed off others attention so they act out. People notice. They also notice the pentagram around their neck. Many times the people like this are only “Pagan” for the attention so even if the people noticing them decide to ask about Paganism or Wicca the “attention getter” would not really know what they were explaining.

Sadly, the rest of us are on our best behavior and we do not get noticed. The only recognizing being done is for those who don’t deserve it. A common saying goes, “It takes one ‘aw sh**’, to erase a thousand ‘atta boys.’” People always remember the bad over the good.
It would be so amazing to see a society where a Pagan was the same as any one else and we did not have to worry about these things.

A lot of people get hung up on the fact they should not have to act a certain way or be sensitive to what a Christian might think if they do this or that. I know you should not have to. I know it is wrong to be judged. You are being judged though.

So, now, I ask even more of you. Something that I think many people will not like.

Censor yourself.

When out in public watch what you say about Paganism. You may know what is involved in “casting a spell” or “invoking the goddess” but Jane Doe in the grocery Isle does not. Hearing tidbits of a conversation you are having with your buddy about a ritual you did the other day is probably unsettling for some one who does not know what you are talking about. It can also be the cause of untrue rumors and gossip. By the time Jane Doe is finished telling about her encounter with you the church down the street may be holding a service about how there are local witches summoning demons from hell and poisoning the local duck pond.

Now I challenge you with what might be the hardest thing yet.

If some one confronts you directly about your religion or beliefs looking for an argument, WALK AWAY! Walk away especially if you are in view of other people. You may know you can win. You may even think you can change their mind about Paganism. You will not achieve either however.

They approached you with intent on being right so in their mind they will be no matter what you say. If there are on lookers you will both seem immature for your dispute. It can only lead to negative energy and scuffed up feelings and egos on both sides. Here is the alternative I offer you. Send them a letter outlining what you believe, make it sweet and understanding. Then they cannot provoke you to say something you will regret. Also, you win. You showed maturity in the situation. They may be so impressed that actually listen to what you had to say in your letter.

So you say, “I don’t do any of that stuff. I am good, why did I even read this trash?”

Well then I ask you, “What do you do?”

If we, Pagans, don’t need people out there stirring up negative talk and publicity for us then what do we need? Pagans who stir up positive attention for our side. Pagans raising money for charity, Pagans cleaning up the environment, Pagans volunteering at their local hospital or building homes with habitat for humanity.

We need Pagans taking up leadership roles in our community. We need to be getting noticed for all the right reasons. I don’t care how poor or busy you may think you are you can find time or money to give to a worthy cause. You will not regret it. I have had some of the most rewarding experiences of my life helping others.

I challenge you! Don’t be showy about what you believe; other people do not like that. Remember what you do changes peoples opinions of you and others. Be discrete in what you talk about it public. Don’t try to stir up trouble. Walk away from arguments. Make a positive difference in other peoples lives so they have higher standards for the rest of us.

Be that nice person who just happens to be Pagan.

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Lady,

Meditation

Daily Affirmation

Closing Prayer

Terra Mater, Mother of all life. I give

Thee thanks for Thy blessings–

the fruit of the vanes;the fruit of my spirit;

life’s abundance.

By Galen Gillotte

Footnotes: All original material written by E. B. Rodriguez

What to Bring

Other Basics

Where to Go

Further Resources

Footnotes:
All original material written by E. B. Rodriguez