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Essential Pagan Etiquette

Essential Pagan Etiquette

by Amanda Silvers

 

I have been to a number of “open pagan events” recently, and I’ve observed that some people don’t seem to know the generally understood codes of conduct. Since I hadn’t seen a good piece on pagan etiquette for a good long spell, I thought I’d put a few of my reflections on paper.

I know that not everyone will know how things should go, for example if you’ve never attended a ritual before. That’s okay; every one of us began somewhere, and we didn’t know how to act either! If you’re a beginner, say so. People will help you and introduce you around and forgive your faux pas (if you make any).

On the other hand, most of my suggestions will come as nothing new to many of you. Practically all standard rules of courtesy pertain to pagan events and gatherings.

The following bits of advice, some general and some specific, cover open pagan events, festivals and rituals. They are commonly relevant to private functions as well. Don’t regard them as comprehensive, though. Always investigate and find out whether there are any special rules for the gathering that you are planning on attending.

Arrival times

Arrival times are frequently set at a certain interval of time preceding the actual beginning of the ceremony, feast or festivity. For example: Arrival time 4 p.m., ritual to follow at 6 p.m., feast after, then drumming. This time interval is generally built in – for latecomers, for people to get their energy settled, visit, have a drink or bathroom visit and so on.

Check with the high priestess, host or event coordinator to confirm that this is the custom of the group you are joining for the event. Festivals generally have a set time at which the space opens, and you cannot arrive prior to that. There is often an opening festival ritual that you will want to attend. Try to arrive in time to participate; it helps the whole group feel cohesive and connected in a different way than if you miss it.

Double-check times always, and don’t arrive after the rite has begun unless you’ve cleared it with the hosts ahead of time. It is generally safe to arrive a bit early and volunteer to help with setup. Particularly if you are new to the area or are attending an event put on by a particular group for the first time, assisting will give the impression that you are sociable and helpful, and people will remember you.

If you do arrive early, and the ritualists are conferring or doing a pre-ritual run through, don’t disturb them!

Certain groups have a policy to lock the door after a certain time, and you won’t be able to get in if you are later than that. “Pagan standard time” (that is, late) is not a standard to aspire to!

What to bring

Do bring a benevolent disposition, a cooperative spirit and an open attitude. Shower or bathe and brush your teeth just prior to ritual if you can; it gets very gamy quickly when 50 to 100 people are in a warm closed room, very close together. Besides, you should cleanse your body just prior to ritual anyway, as an offering to the gods! Also, don’t wear heavy perfumes. They can be almost as offensive as bad body odor. Especially, patchouli and musk oil can be very potent.

Wear a smile, and for most events your fanciest ritual wear (if you have it), ritual jewelry and so on will be appropriate. This is the time and place to don a cape and your best or weirdest ritual array – entirely black clothes or your coffee-cup-sized pentagram.

It is always a good idea to bring a snack or a nonalcoholic drink to share. Offering a snack is a really good way to make new acquaintances! Bring any flyers, announcements, business cards and so on that you want to share with the community.

Bring drums, rattles and musical instruments for yourself and one or two extra to share, if you have them, especially if music or drumming is mentioned in the invitation.

Bring the site fee if there is one, in cash – check ahead to find out so there are no surprises. More about site fees later on.

What to leave at home

Do not bring your disagreeable or superior attitude, head games or grudges or animosity toward others into the circle.

Do not bring animals of any kind. As much as most of us like them, many people are allergic, they can be disruptive to the circle, they may get into the food and so on. It’s okay to allow your familiar into your own circles if you like, but please don’t presume to subject a public group to your pets.

Please, do not bring small children – unless you are prepared to supervise them closely, and to get cut out of the ritual if they become disruptive. (If they do become obtrusive, please motion to one of the ritual staff that you’d like to depart from the circle.) It’s very difficult to concentrate or meditate when there’s an infant shrieking beside you. We all (or most of us, anyway) actually enjoy children when they are reasonably well-behaved, but tempers flare when they begin to encroach on the experience of those who took the trouble to get a sitter or are childless by choice.

Do not bring illegal drugs or alcohol unless you have been assured by the hosts that such is gladly received. With innumerable pagans in recovery now, it’s a good bet that a lot of the people attending an event will be clean and sober. If you do feel that you must have a wee drink or toke, do so very prudently. You never know which person around you might be inclined to call security.

Munchies

Make sure to determine if there is a potluck, and if there is, bring a dish to share that will feed 8 to 12 people. Please be creative when you select what to bring for the potluck. Many times, I have seen four or five containers of deli potato salad and no cheese, bread, drinks, fruit, veggies – well, you get the idea. I recently brought fresh fruit of various kinds and Devonshire cream to an open full moon – it went over very well and was gone in a twinkle.

Homemade is always preferred, hot dishes are frequently at a premium, and meat is popular. However, vegetarian dishes are always a reliable bet, and if you have a specialty that you feature, bring that! Unusual drinks, breads, cheeses, desserts and appetizers are a good risk, as is unique ethnic cuisine.

Check to see if you need to provide your own dishes and tableware, and don’t forget a serving spoon or fork for your contribution, as well as napkins, cups or glasses! I have a fairly large picnic basket that I keep packed with everything I might need – plates, bowls, knives, forks and spoons, napkins and all, including blue plastic goblets and salt and pepper!

If there is no potluck planned, be sure to eat something substantial prior to attending. Keep your blood sugar level up, and you have less of a chance of falling over due to hunger.

Social interaction

Behave toward others with courtesy, kindness and respect. Introduce yourself to and make an authentic effort to meet and make the acquaintance of at least three additional people at each gathering you attend. Expand your foundation of friends, and make other newcomers feel like the local pagan community is gracious and sociable.

Do be cautious when encountering strangers – don’t rush up and leap on them like a puppy with bad manners! Approach them with consideration. Don’t interrupt a conversation, but do contribute if you sense that you have something to add. Query, but don’t pry. Certain pagans are yet in the broom closet and may not wish to divulge a lot of personal information. Take a cue from how candid and friendly they appear to be.

Bringing a small gift for the host or something for the altar is an excellent notion. Flowers are usually appreciated for either.

Ritual behavior

Attempt to observe the customary conduct of others and follow along. Please do not talk, jest or criticize the ritual cast during the ritual. (I have been guilty of this one myself, and I apologize!) Endeavor to not disrupt the ritual energy at all, unless you absolutely can’t wait, and use the bathroom prior to joining the circle!

If there is music, chanting, singing and so on – don’t sing along with the music unless invited to do so by the performers. Then sing only after you’ve listened long enough to be able to sing the words and melody correctly. Respect and honor what the performers have spent their time and energy learning by lending an ear.

Do not touch the altar, ritual items, the ritual cast or anything that does not belong to you without asking first! This includes people’s jewelry and knives. Keep your paws off if it’s not yours!

Energy

You may or may not experience the energy in a public ritual. Practically all are intentionally performed at a “lite” energy level, for the best interests of the collective. The ritualists can never know the skill level of all of the participants.

If you focus and breathe and follow along with the priest or priestess, you will get much more out of the experience. Furthermore, why take the time and effort to attend an event just to convince yourself that it was not satisfactory and then complain about it. Where is the fun in that?

Be mindful, though, that you don’t get “ritual energy overload” if the ritual does in fact have some “juice” to it. If you feel that this is happening or if you get any symptoms such as ringing or buzzing in the ears, dizziness, nausea, queasy stomach, feeling suddenly very hot or flushed or very cold (unless you’re outdoors in October!), you may be getting an energy blast.

If you think you might collapse, or vomit, please make your condition known to the high priestess or priest. It will be much less embarrassing to be ushered out of ritual than just to crash to the ground! Not to mention how unpleasant it might be for others if they believe that you’ve had a heart attack or something.

Not infrequently, you can surf through an intense energy surge by grounding and breathing slowly, maybe by moving your body or by eating or drinking something, if possible.

Personal matters

In my experience producing events, there is no way you can ever make all the people happy all the time – no matter how hard you strive. Please take the time to think about your complaint prior to voicing it. Is it that important to you? Will it be productive? Will it make any kind of difference? Are you willing to help or offer useful, positive suggestions on how to improve things? Are you just having a bad day? My opinion is, if I’m the hostess, I get to do things my way. If someone else has a better idea, they’re welcome to go do it! Don’t just bitch at the producers of an event because you don’t like what they’re doing. If you positively don’t like it, make a note not to attend again, but endeavor to have the best time you can while you’re there and permit others their experience.

Again, please abandon your “attitude” at the door. I have attended numerous events where there were one or two troublemakers, complainers, disrupters and just ordinary assholes. Such people are a pain in the butt for the ritual staff, and often for the attendees as well. After the staff works really hard to make an event happen for the community, then they are subjected to a person who does nothing but complain because the staff hasn’t provided especially for the complainer’s particular, probably unexpected requirements.

Hedonistic composure

I am extremely sex-positive, but I want to say that pagan events are not a place to try to get laid. Ritual is not a place for sexually predatory behavior, and if you do exhibit this, you will quickly gain the reputation of a wolf, cad, or loose woman. You may not be invited – or allowed – to return.

It’s okay to flirt and even to “come on” to someone if who seems receptive, but make sure that person is interested and that you know his or her relationship status (and that person knows yours) before you leap!

If a person says no, respect that! No means no! If someone is not interested, move on to someone else. If you do move from man to man or woman to woman at a ritual or festival, be assured there will be some people who will notice your conquest mentality. A lot of people won’t want to be just another notch on your wand. So use discretion and common sense when choosing sex partners.

At some events, there will be the opportunity for sexual expression for those who wish to revel in it. I really appreciate it when there is a shrine provided for worship of Aphrodite or Pan or other gods that are sexually oriented, and I feel it is appropriate to make a sacrifice to them in this way.

However, if you partake of the shrines and make a mess, please clean it up! Dispose of condoms, gloves and dams properly by wrapping them in a tissue and putting them in the garbage. I don’t know how many times I’ve found used condoms lying in a shrine. Ugh!

Furthermore, wipe up any spills or mess, put out the candles and the incense, throw away the tissues, fold the blankets and so on. Leave the place as you would like to have found it. Remember this is the gods’ domain; you owe it to them.

Also, just as in any similar situation – if you are having sex with a new partner, use latex! We’re living in the ’90s, people. There are many, many incurable diseases that you can catch or pass on. Some strains of hepatitis can be fatal, and several are sexually transmitted. Thus, even if your partner is not at risk for HIV, they could give you hepatitis B or C or herpes. Latex should always be used for all activities involving body fluid exchange with a new partner.

Cleanup

Please pick up after yourself and your party. Make sure the area is as clean or cleaner than when you arrived. You might ask the ritual staff if they need any help with cleanup of the ritual space, kitchen or whatever. Again, volunteering to do these little things shows you are willing to go out of your way, and that is a welcome trait. It also helps you get acquainted with people you may never have met.

Some groups have a work exchange program, so if you want to get in free, ask. Some will require you to do setup and cleanup. Some will not require much at all. It doesn’t hurt to ask, and pay if you’re able. If you want the events to continue to be available – support them, bring your pagan or pagan curious friends!

Time to go?

There are usually times posted for public events, as in: Ritual from 7-8:30. Such a schedule is sometimes loose, and sometimes not. If the event promoters have to pay extra for the building after a certain time, it is annoying to have people just hang out for hours after the ritual is over. Take your cues from the majority of the people: When they leave, make for the door.

When you are at someone’s home, be sensitive to the fact that your host may be tired and want to go to bed. If he or she is yawning and everyone else is gone – go home!

Final suggestions

The time to discuss, analyze or process your experience is when you’re home, behind closed doors. If you have serious criticism, call the promoter or ritualists and ask if they want your feedback. If so, try to convey it in a nonjudgmental tone. If you come across as a whiner, they won’t hear or heed your words!

Don’t forget to express your thanks and appreciation of an event well done, too. Remember, no one and nothing is perfect, so if things went fairly well and you had a good time – call and let them know that too! It’s is a thankless job (most of the time) to produce events, and it’s nice to get some positive feedback occasionally instead of just bitching.

Take advantage of the public events to connect with the pulse of the local pagan community. Experience the diversity of the traditions in the area. Enjoy yourself and learn something new, and honor the people who produce the events and rituals with your presence, attention and energy. Most of all, worship the God and Goddess with those of a like mind. And have a great time doing it!

Tell them I sent you.

Where Have All the Happy Witches Gone?

Where Have All the Happy Witches Gone?

Author: Autumn Heartsong

Like many of you, I didn’t have the experience of being raised Pagan. My baby feet never toddled on a Pagan path and I was well into my middle adult years before I stepped out on that road. I’ve not looked back, save for an occasional glance over my shoulder to compare the road I’m on to those I traveled before. As you might expect, there are vast differences between them, but it is a similarity that has been top of mind lately, one that touches what is, to me, the very heart of a Witch’s walk.

I was raised in a Christian faith that put a great deal of value on reasoning, study, and careful thought. Services were quiet, orderly, and structured. Even the music was quiet. There were no choirs, no soloists. Most of the time it seemed as though everyone in the congregation was trying to under-sing everyone else, as if actually being heard would somehow lessen the holiness of the moment. I always felt, no matter how much knowledge we acquired, our worship was cold and empty. There was no joy, no bliss, no celebration. It was all head and no heart.

As a young adult, I ventured away from that branch of Christianity into more charismatic churches. Ah, I thought, here were people who knew what bliss was! They really understood and felt their faith! They sang lustily, prayed loudly, even danced in the aisles. Yes! I loved it! But when I began to ask questions about the basis for their faith, I found very few answers.

“It’s all a mystery, ” they said. “We’re not meant to understand.”

Not meant to understand? You mean my eternal salvation or damnation depends on some mystery I’m not meant to grasp, on a book I’m not really meant to study, and on questions I can’t know the answers to? That didn’t sit well with me, either. Empty ecstatic celebration might as well have been a rave as a religious experience. It was all heart, no head.

I became a spiritual wanderer, looking in every book, under every rock, and up every tree for answers, listening for the ring of truth. When I found it, more in the rocks and trees than in the books, the ring of truth sang out from inside me where it had been all along. And in that beautiful realization I found the balance I had sought, a path that used both my heart and my head. The more I learned, the more I had to celebrate, and the more I had to celebrate. I was so filled with wonder and joy and happiness at finally finding my place in the Universe, my role in the great scheme, how could it not overflow into my every thought and word?

Imagine, then, my confusion when I look around and see so little expression of that ecstatic experience in my pagan community. There is a hole in the happiness landscape of our everyday life. Where have all the happy Witches gone? Where is the joy?

How is it that people who are deeply connected to the rhythm and flow of nature, who commune with Deity without shame, guilt, or intercessor are not beacons of happy light in the world? Why aren’t more people spontaneously dancing in the moonlight and singing with the stars? Why aren’t we so caught up in the rapture of our connection to the Universe that we find ourselves unable to keep words like “happiness, ” “bliss, ” “joy, ” and “Yes!” out of our everyday vocabulary?

Yes, I’m aware those last few lines were a bit over the top, and I know how difficult it is to be ecstatic when your back hurts, your car payment is late, and your 401K balance is plummeting. I am aware of the state of the world we live in and know intimately the press of the “real world” from all sides. And I’m respectful of the seriousness of my path, the personal responsibility and accountability I take on when I choose to work with the fundamental energetic building blocks of the Universe. I know those things, and I’m still filled with joy and wonder, still dancing in the moonlight at every opportunity.

I have heard the naysayers among my Pagan brothers and sisters, the ones who cast knowing glances at each other and mutter “newbie” (though I’m hardly a neophyte) or, my personal favorite, “fluffy bunny.” They equate my ecstatic expression of my faith with naiveté, my joy with the zeal of the newly converted or a lack of respect for the serious nature of my path. On the other hand, there are those who welcome my celebratory enthusiasm but turn away when the conversation moves toward deeper topics. They’re content with mysteries they aren’t meant to understand.

It seems that some in the Pagan community are squaring off into two camps, head versus heart, much like the churches of my youth. I’m not willing to join either camp. My “church” is in the dance of both perspectives, where head meets heart and knowledge spawns celebration.

My enthusiastic embrace of a more charismatic Pagan path is neither naïve nor fluffy. It is a conscious choice – the choice to allow reason and emotion to overlap, to be aware of the less-than-perfect nature of the world without letting it become my focus, to grow in knowledge and experience without allowing myself to become jaded, cynical, or too sophisticated to feel wonder. From where I stand, every new bit of knowledge I gain only increases my sense of wonder and awe. I choose to embrace both head and heart in my walk – to know and to feel, to think and to dance, to see the shadow and still walk in the light.

As a Witch, I believe embracing a life of awe with will and intent is my birthright and my responsibility. It is a conscious act of creation wherein I take the gifts and insights offered to me and transform them into a life that is both grounded and ecstatic. I would wish for each of you a life filled with wonder and joyful expression. May your learning open doors in both mind and heart.

Whether you choose to physically dance in the moonlight or dance privately in your heart – dance, Witch…dance!

Modern Witches Connect on the Internet

Modern Witches Connect on the Internet

 

by BlackCat

Back in 1980, the personal computer was new. As a preteen, I used to wonder why anyone would use one. I knew, however, that this was a part of the future, and so I thought it must be a good thing. At the same time, I was spending many hot afternoons in the forest near my home, communing with nature and searching for spiritual connection. I found that connection with all of the life and energy around me. I yearned to learn more and find others to whom I could relate in these matters.

It was hard. There was no huge assortment of “Wicca for beginners” books available, as there is today. I was lucky to find two books on witchcraft at the local library. Even now, a trip to the downtown Seattle Public Library finds fewer selections on witchcraft than the chain bookstore up the street. Funny that the Seattle Public Library has several bookcases full of selections on religious studies of a Judeo-Christian nature, but only a handful of titles on Wicca. It strikes me that ignorance and prejudice still rear their ugly little heads, even in the free-thinking culture of Seattle.

Since my childhood hometown library yielded some results, I also checked bookstores. I discovered that an independent bookstore in town sold Tarot cards. As my ethnic background is Hungarian Gypsy, Tarot cards were considered okay in our household. I believe it was my elder sister who said, “Tarot cards are okay, Mom. They’re like astrology.” I started collecting them with allowance money. I scanned the shelves at that store, looking at the selections. Seeing books by Starhawk classified as “women’s studies,” in my youthful ignorance I didn’t even pick one up.

After a few visits to the bookshop, a woman behind the counter began to chat with me about the Tarot cards. I did not get to know her personally, but looking back I would say that she, like I, was searching and knew there was some way of connecting out there, but we just didn’t have a vehicle to find it.

For most, it was the true witch-shop that connected them. Generally in larger cities, shops specializing in occult merchandise and books became small magnets for like-minded individuals. In a small town, you relied on mail order catalogs. I bought my first athamé via the mail and even a “spell kit.”

Because neo-paganism is a minority spiritual system or religion, its adherents have generally already broken some ties to the cultural mainstream. Our practices require of us new ways of thinking and rethinking previously accepted norms. We do not have a sacred scripture to keep us all in a line, so we are ever seeking and learning new ideas. All the while, we rediscover the beliefs and practices of our ancestors. The use of the Internet is a natural enhancement for these quests.

The Internet can be so helpful in learning that you’d have to be a fool to stay away from it, in my opinion. It is in essence a huge library. All you do is type a word on your computer, and pictures and text are presented on any subject. I use the Internet for news, weather, shopping and especially for e-mail. Like a telephone call, e-mail is immediate, but unlike a phone call it does not interrupt. The receiver can get the communication whenever is a good time for the receiver.

The pagan community using the Internet is large and diverse. Made up of so many creative people and free thinkers, this graphic and opinionated medium was an easy hit. Today, there are thousands of pagan-related Web sites, Webrings that link sites together, e-mail lists, chat rooms and even virtual covens that have sprung up. We already knew that our magick was transcending time and space. Why not use the computer to further this transcendence to commune with other like-minded individuals? Many of these are separated by great physical distance and, yes, time (it’s afternoon here, but it’s tomorrow morning in Japan). Nevertheless, virtual covens communicate via e-mail and online chat-rooms. Rituals are held online, often using a graphic interface that each member can watch on his or her computer during the ritual.

Where to start? Most people have some search feature on the start page of their Internet service provider. According to Lycos, one of these search engines, of the top 1000 most widely searched-for Web topics, the subject of witchcraft ranked 72 and Wicca ranked 91. A search on the word “Wicca” I just did brings up 59,305 Web sites. That’s right, 59,305 individual listings of Web sites you could look at on the subject. Witchcraft brings up a whopping 108,542!

Such a list is hard to sort through, with many of the listings being redundant or actually off the topic you are looking for. The Internet is so extensive as to be almost too big to handle. I have a suggestion. There is one site in particular that stands out among all the thousands to choose from.

The Witches Voice Web site, Witchvox (www.witchvox.com), is a nonprofit organization. Wren Walker, Fritz Jung and Peg Aloi created the organization and Web site in 1997. Wren and Fritz had both previously done work for the Witches League for Public Awareness. They currently operate out of their home in Clearwater, Florida. The Witches Voice is one of the most widely used religious Web sites in the world, having registered since its creation over 30,850,000 pages viewed! Their tagline, “Those who walk in love and truth shall grow in honor and strength,” clearly reflects their honest, noble cause.

Each week, an update is posted, reflecting current events in the pagan community worldwide. The site is extensive, with 34 chapters containing 3410 Web pages. There are over 5000 working links and over 39,000 personal connections verified every three months. The site is rich in graphics, yet with no annoying advertisements. The Witchvox staff does not take any money for the work they do and state they never have and never will. The Witches’ Voice is funded by the community only.

To quote from their Web site, “The Witches’ Voice provides the information, resources, educational materials, networking sections, latest news and all of the other support documents on the Web site to everyone free of charge. What you don’t see on the site are the more personal letters and information packets that are sent to local agencies, schools and individuals, the many hours of research, the discussions with mainstream media on issues that affect pagans, the phone calls offering emotional support and guidance and all the other ways the staff supports the pagan community.”

I use the Witchvox site for many reasons. Sometimes I just browse the well-organized links section and learn about different Craft traditions. One will find widdershins.org and several other Pacific Northwest links. Maybe I want to learn about pagan musicians or an Internet pagan “radio” address. “Wren’s Nest” offers the latest news and is a credited source for my own news column, the Speculum. There are surveys and essays written by community members from all over the world.

The site encourages and accepts sponsorship donations from those that deem its mission of value, and the site uses those funds to pay for communication costs and for donations to events or situations in the community that need help.I can best offer more information by simply quoting the site:

· Witchvox does not teach Wicca or Witchcraft, nor do we promote our personal spiritual beliefs on this site. We offer some of the more popular tenets to those outside of this community in an effort to help them better understand who we are and what we do. Witchvox is about supporting and celebrating the work of the local communities. We are constantly approached for interviews by some of the most famous publications in the world. We defer 85 percent of these requests to witches, Wiccans and pagans at the local level.

· The Witches’ Voice will never be about titles, degrees or fame. Our focus will always be related to the work itself. We live in a world of spin, idle promises and hype. It is our observation that the work will ultimately speak for itself.

· The Witches’ Voice is a community effort; we don’t pay writers or famous names for articles. Even if we could afford to do this, it’s doubtful that we would do it. We are a site by the community… for the community. All are welcome to submit articles and always have been. Notable pagans are encouraged to share their wisdom and experiences.

· The “pages viewed” stats on our splash page are indeed real. They have been faithfully culled from our server logs from day one. They indicate a running daily total of both Witchvox.com and Witchvox.net. Witchvox.com stats are added daily, and Witchvox.net stats are only added at the end of the month. At present, we are pacing at close to 35,000 pages viewed on a daily basis. If you prefer to work with the concept of “hits” (page elements) you can multiply that number by 5; if your preference is for actual visitors, divide this number by 5.

· The Witchvox focus is on the present day and the present way. To us everyone is special and valid in their own personal beliefs. All you have to do to get “featured” here is to do something for the community. We don’t care if you found this path last month or 25 years ago. We do “lean into” individuals and groups that consistently work for the community. Current selfless work, for the good of all, means everything to us.

· The Witchvox staff have no desire to impose our own personal morals on anyone. “An it harm none, do what ye will” — we do maintain a strong sense of ethics. We encourage honesty and direct contact by anyone that has concerns related to what we do.

· We have a rich history of answering 99 percent of our e-mail on a daily basis (we sure have received a mountain of it). We do not participate in “he said/she said” gossip and do not respond to background bitching. Our e-mail addresses are accessible via links at the bottom of all of our pages.

· As always, our goal is to create solutions that are both valuable and useful to the pagan community. Both Witchvox.com and Witchvox.net are here for your news and networking needs. Use them with our love.

· Use the Internet! Start with The Witches’ Voice, www.witchvox.com, and you’re on a firm launching pad for all of your neo-pagan spiritual explorations through cyberspace.

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
image
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.”

It’s me again…….

I have a ton of comments in the back and I have been trying to answer some of them. That is why I am running so late on my daily postings. One post so of struck me that the rest of you might be thinking the same thing. It involved me not being open. That it would be nice that I opened up more with my readers and let you know what I think and how I feel. Witches are very private people. We aren’t suppose to reveal any of our practices, rituals or beliefs to the mundane world. In fact there is a law that states this very fact. I have been open for several years about being a witch. Especially since I got on the internet in 1999. I have been criticized and took a lot of heat about what I do. I have lost good friends. At the time I thought they were good friends come to find out all they wanted to do is stab me in the back and cut my throat at the same time. What there motivates were I don’t know? Also you couldn’t reveal your real name or your dead parent’s name either. I had a dedication page to my mother and my sister. They threw a fit because other witches might use this against me, do something to my relatives even after their dead. I had to keep my shield up 24 hours a day. I had to triple protect my house. And I had to do this because of my so-called friends. To my face they supported everything I was doing, but secretly that was another story.

I am just starting to feel comfortable here. Please have patience you will get to know me I promise. I made a clean break with those so-called friends. I even disappeared for about three months. I had to get my head on straight again and focus on what I had to do for the Goddess.  After the three months was up, I had a little voice tell me that I ought to check out the blogs. So I did and I was lost as a black cat, lol! I got to reading and figuring this out and that out (I believe I had a little help, lol). It started to make sense. I got my confidence up and decided many I can do this or at least give it a shot. I did and here we are today.

As far as me breaking the Law about not discussing our beliefs, rituals, spells and so on. I don’t believe I am doing anything wrong. I am doing the Goddess’ work. She watches over me every day and She knows what I put on this blog. So if it wasn’t suppose to be here I figure it wouldn’t.

Most forget in the Old Days that was the only way people had to communicate was by word of mouth. During the Burning Times, if our Religion had when underground then it would have been lost. Witchcraft has always been a word of mouth Religion. Just thought of it, I am going to post the Ordains again.

Well I guess I better hush for now……….but before I go you want to try something a little new, how about “Spell Saturday?” What do you think? I like the idea. Spells are my second nature, hee, hee,hee!)

She grabs her broom and her trust familiar and their off

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…

Pagans Need to Stop Caring About What Other People Think

Pagans Need to Stop Caring About What Other People Think

Author: Clever Brian
It is sound advice in every aspect of a healthy adult’s life: you’ll never be happy, satisfied, or even comfortable if you spend your whole life trying to please others. The only mind you can know, let alone change is your own. Life is short and the only way you can really make the best of it is under your own rules for your own reasons.

I think that a lot of people explore religious alternatives for that very reason. If you are of a character that needs to believe in the Divine in some form or another, but you don’t like to be told what to do or how to think, it’s only natural that you start looking for a set of beliefs that conform to your values and experiences. Paganism offers people a very loose framework where they are free to choose the images and practices that suit them, and have those choices respected in their religious community.

But for all the independence that is innate in choosing a Pagan spiritual path, there is something about the Pagan religious community that engenders a fear of what the religious mainstream thinks about it. Rituals have been bowdlerized, books made obscure, mysteries lost, and compromises made in order to appear “legitimate” in the eyes of the larger religious community.

The unease with the word “witch”, the endless vacillating over skyclad (nude) rituals, the disappearance of the fivefold kiss, the mass publication of “great rites” that are vapid symbolic plays without any context, horror at suggestions of using pain or self-flagellation in rites, the glossing over of the use of drugs in magic… they are all symptoms of the same impulse: The need to make Paganism and Wicca seem friendly and harmless to the mainstream culture.

It isn’t doing us any favours, nor should it. The message it really seems to send is that Pagans are happy to compromise on their beliefs, or that they aren’t truthful with outsiders about them.

Certainly there have been plenty of “Satanic Panic” conspiracy theorists that are happy to point out the inconsistencies from text-to-text and group-to-group to suggest that there are some secret inner teachings, and the public face Pagans present is a pack of lies that are there to suck in the unwary. Consider Steve Russo’s What’s the Deal with Wicca? as a prime example.

Another consequence comes from the bowdlerization of Paganism in the name of maintaining a friendly public face: the watering down of the Pagan religious experience. Many Pagans of my generation learned their practices from the books available at major bookstores. The watered-down rituals, noncommittal attitudes, and dancing around several major issues leads to a watered-down religious experience. For every practising Pagan I know who enjoys a rich religious and spiritual life, I know two who gave it up, because it seemed hollow and meaningless. In my conversations with the latter group I often discover that they were turned off by what they saw as a lack of relevance and meaning to it, or the endless political positioning that happens within the Paganism they learned from the bookshelves of Coles.

Let’s face the bare-bones facts: Wicca started as a sex-cult among a group of wild young actresses and society ladies in Britain. It was a modern mish-mash of Hinduism, Platonic philosophy, Celtic/Nordic folk traditions, magical spells borrowed from medieval manuscripts, and a very modern form of worship of old gods. Gardner then interpolated touches of the Sexual Rebellion ethic and “Babalon” workings from Crowley’s Thelema.

It was a wild, exclusive party that was thick with occultism and dripping with earthy sexuality. There are compelling arguments to suggest that either it grew because of a fluke burst of interest, or as a part of a scheme to provide a massive recruiting ground for the O.T.O., while pushing their sexual liberation agenda ahead.

It included naked worship, sex rituals, self-flagellation, and heavy use of alcohol, suggestions of partner-swapping, and openness to experimentation with drugs. There was no ethic against black magic, just the warning that what you do becomes who you are hidden in cryptic and theatrical language. Their were also tiers of initiation into mysteries borrowed heavily from Rosicrucian/Masonic/Golden Dawn – type sources, that were intentionally not offered to beginners, because some things simply have to be learned with experience, not told.

These are evident; they are our roots, and there is absolutely no use in sweeping them under the carpet.

These things probably don’t appeal to every Pagan, and they are perfectly welcome to take what they want and leave the rest. But should we care that Christians will have none of it? Should we worry if the mainstream media paints us as kooks, or a pack of lusty black-clad teenagers?

Truthfully, I can’t see why we would. Especially not given the damage we are doing to ourselves in the process.

The nature of the human thought is such hat we can never be persuaded of something unless we want to be. You have to choose to have an open mind going into a debate before you can possibly change it. If a person is absolutely set in their beliefs, and those beliefs include either A) that you are evil/insane/damned or B) that you are misguided and need correction, you will never get them to think well of you no matter what you do.

We can scream about not believing about Satan until we are blue in the face, but an Evangelical who is convinced that we are devil-worshippers simply will not be dissuaded from that belief without some immensely grand gesture. And unless that person is a loved one, why would you want to bother?

If a person is dead-set on accusing us of eating babies, do we really even want to give them the time of day or the attention they are so desperate for? And do we want to deal with the idiots who would believe such an absurd claim, either?

Moreover, this crusade for legitimacy has often put pagans at odds with others’ right to religious freedom. Pagan voices have strongly supported attacks on religious monuments in government buildings, openly attacked other people’s belief systems, and the right to practice them. I have personally witnessed Pagans put excessive amounts of energy into berating or limiting the freedom of groups like The First Church of Satan, who in many ways Pagans have more in common with than they ever will with mainstream religion.

It is a fact that we live in societies that remain overwhelmingly Christian. Christian iconography, language, and morals pervade our everyday speech our attitudes, our behaviour and our expectations. The voices of Christians will remain dominant for some time. Religious Chauvinism, the assumption that everyone else is Christian, or that people who aren’t Christian are ignorant and deluded is an inevitable byproduct of our society. Our own apologetics and attempts to make ourselves acceptable to Christians in many ways only prolong this chauvinism in our society.

I propose that we have to learn to simply ignore it, as many varieties feminists have learned to ignore male chauvinists; by assuming they are not worth your time so long as they aren’t interfering with you or others around you. Why bother with people who have such deep-entrenched ideas, what is there to gain out of it?

Of course, this does not mean we should not call “Bullsh*t!” when a person does interfere with a Pagan’s right to practice his or her religion. It is one thing to lightly bandy about the idea that America, Canada, and Britain are “Christian” countries. It is even true, interpreted in a few different ways. It is another to use that as the basis for passing laws that ban certain practices or give special economic advantages to Christian groups. It is one thing to ignore the ignorance; it is another to ignore ignorant action.

In these cases, though, it is better to stop worrying about what the legislator, basher, or bigot has in mind. Reading minds is hard, and inexact work, and changing minds nearly impossible. There is no gain to be made in educating these people. The only place that such actions can be countered is where you are in the same playing fields. Cite your constitutional rights, take people to court, use words to denounce the action (not argue with its author) , and in the case of brutality, answer it with appropriate measures of self-defence.

So long as we insist on holding to our principles as a society, the Constitutions and Human Rights movement will continue to put us in the right. And when those no longer can avail us, look around, because there will be a revolution in the streets you’ll be able to join.

In the end, the continued push to care about what others think will only make use self-censor waffle, and waver further. It will push away people who come looking for a meaningful religious experience, and it will cost us our identity as a religion and as a people… and it will do so without giving us any gains in the cultural arena.

It is far better to maintain a frank openness and honesty to anyone who is willing to take the time and research, or to find a Pagan and simply ask a few direct questions, than to try to persuade the whole world. And for the people who don’t like what they see when they explore Paganism, there are plenty of other faiths, they will find one they like eventually, that is not our affair.

This press for acceptance is also, on another level, incongruous to the position of total freedom that Paganism offers. We cannot really follow the injunction to ‘Do what thou wilt, ” if we are always looking for signs of disapproval in others. That would be bending our ‘doing’ to someone else’s ‘willing.’

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.”

The Pagan Man

The Pagan Man

Author: Panisch Lockelear

When you see images of the green man, Hermes, and the horned gods of many pagan religious paths, it is easy to deduce that the male role is important within out pagan society. When I was younger, I went from elder to elder seeking to understand my role as a male in the ways of the various pagan paths. Although my findings were varied, a single idea prevailed. One of a strong man, full of wisdom. A protector of the innocent and a hunter and provider.

This was somewhat different from the images I was exposed to as a younger pagan male. The men that made up most of the pagan community seemed to be a little more and a little less, when measured to this general sense or idea of a pagan man.

On first impressions of the male pagan, I saw a man full of strong drink, drumming from dusk until dawn, a savage sexual appetite, and servant to the woman of their choosing. On the other hand I could also see a man that cared about his own and all children. I found a wealth of teachings about the land we call mother, and the ways and order of the circle of life we all share.

I must say that many ways and experiences from the pagan men who influenced me greatly, were in my mind conflicting. How could a strong man be a hunter, provider and protector of his clan or those who he was sided and also be sub servant, nurturing and bow to what seemed like a lesser position within our religion?

The men, who I learned from, were all of these things and more. Why then would they seem to take a lesser position within our pagan community?

In talking to a man who had the greatest impact on me as a pagan young man, I learned a lot from my mentor and elder Pond hopper I think he had the greatest impact on me, because he seemed to always have time to answer my often strange questions. He took the time to explain this to me and what I noticed was these were teachings he himself actually lived by.

I remember getting into the subject of pagan male role models and I asked him who his were. His answer surprised me. He said ‘ the Grey Squirrel’.

His words hit home for me. ‘You see, the Grey Squirrel helps his mate to make a house in the trees for the family, he helps her in gathering nuts and food for the long winter’. ‘ When a wayward bird comes along to attack him and his young, he becomes a fierce fighter, yet to see the male Grey Squirrel with his young, he is tender and playful.’

I thought on this and quickly replied to Pond hopper asking him, ‘ well what about sharks or fish, who eat their young or leave their young to fend for themselves, never becoming a part of their life?’

I realize his reply to me now was to make me think for myself. He said to me, ‘ Have you ever heard on the television or read in a paper where a man hurt one of his kids or left his family alone?’

Then he asked me…’ Why do you think that is?’

Of course I had no idea at that age as to why. Later on he explained by simply asking, it is funny how we mirror nature and nature seems to mirror us? The fact is we are not being mirrored at all, because we are apart of this circle of life.

We must play our role in this circle. The only difference between the animals and us is the fact that we can choose. We can choose to either be like the Grey Squirrel or like the shark. I pondered this for many years and found a lot of honor in his teachings.

I slowly began to understand that a good pagan man could be fierce and strong when need be. He can be a hunter and he can be a teacher as well.

A mature pagan man also understands that he is apart of a larger circle as well and must learn to adapt, live and work within both the clan family and the natural circles he finds himself in. I learned that there is a natural order and there is a wisdom needed to be able to navigate this order. This is something the pagan male will strive to become comfortable with by making mistakes and testing his bounds.

Falling down, becomes our teacher and the prize is wisdom. I have fallen down a lot in my life and on my pagan path. For that, I thank the gods and pond hopper for the effort and the gift of time they took to raise me to be a pagan man.

I still strive to understand the mother Earth and her circle that I must be a part of. I learned that I would fall down and in doing so I will learn. I know now that the role of the pagan male is something different to all of us depending on the teachers we have had. The way we have gained our wisdom to navigate the circles we are in are important. They are as important and those elders who take the time to teach us.

I am reminded that in my life as a pagan male, I am a role model for those younger men who watch me. They look to me for the knowledge needed to find their place within the circle as hunters, providers, protectors, servants, and men of real wisdom. I know that I owe a debt to the circle of life.

I know now that Pond Hopper was a man that understood the need to lead by example. I also know that while I may fall down, this is not the end of me. To be strong enough to do that means that I am not relegated to a lesser role within the pagan religion. My role is very well defined and the gods and my mentors are my guides.

The Dream of Pagan Unity and Why It’s So Hard to Achieve

The Dream of Pagan Unity and Why It’s So Hard to Achieve

Author: Morgan

I’ve been thinking a lot lately about ecumenism among Pagan groups; maybe its the recent flurry of Pagan Pride Day planning, maybe its the common refrain that so many people love to sing about wanting the community to all get along. Either way it’s been on my mind a lot, because it seems like, if everyone who wants unity among the various groups meant what they said, then we would already have it; yet as a community we are divided in many different ways.

Some people are limited by their own views of those outside of their particular group or tradition, some are stuck in old feuds or in personality conflicts, and some are simply stuck in the idea that their way is the only “real” way. So how do we overcome this? It seems easy enough, if we could only get everyone to acknowledge their own hang-ups and issues with unity we could all pull together – but realistically can it be done? Should it be done? Are there compromises that simply should not be made, not even for so often dreamed of a goal as this one?

When I started writing this I began by thinking of my own biggest block, a particular local leader that I have a small laundry list of issues with. And I asked myself, can I let these go? Some of them, I can answer yes for even though it would take effort. I am capable of letting the past go if I really put some energy into it, especially when he never did me, personally, any direct harm. It wouldn’t be easy but it could be done; however if I am honest with myself there are other issues as well that I don’t know if I could move past, ongoing things relating to integrity, truth in teaching – or I should say deception in teaching – and intentional perpetuation of ignorance that touch on areas where I have a much harder time looking the other way. And the bottom line of all this soul searching is that even when I try to put my personal feelings for this person aside, I am still left in a place where I do not want to be associated with him in any way.

How do we build community unity from that? And there is no other way; unity is not the same as tolerance. To be united as a community we must all stand together, and that is more than problematic when – in my own case – I have to always fight the urge to speak out against this person. How do we let go of the desire to let personal conflict and dislike interfere? How do we embrace community members that we simply do not like on a personal level?

How do we define our community? Who is in and who is out? Even within Paganism, in the subgroups of traditions and religions, this is a massive issue. How do we define “us”? We cannot hope to unite as a larger group of Pagans until we figure out who we are as smaller individual groups and that seems an impossible task when every sub-group is fractured by inner disputes. Group self-definition is like the Holy Grail, everyone is searching for it but no one can really find it. Do we include or exclude people convicted of crimes? All crimes, or only some?

Do we push out the snake oil salesman and false prophets that are selling lies while proclaiming it the only “real” Witchcraft/Heathenry/Druidism/etc., or would that very attempt put us on the same level of the more-pagan-than-thou types who cause so much dissention already? We must set boundaries for the safety of the community if nothing else, but how do we decide what those boundaries are and how do we enforce them?

One thing that needs to happen to start is that as a group Pagans need to stop nitpicking each other; if another tradition has a different way of doing things that you disagree with on purely theological or personal grounds let it go. If it’s not your group, why do you really care how they are doing things? If a group is engaging in dangerous, illegal, or manipulative practices that’s a whole different issue, but differences in approach shouldn’t matter. We waste way too much energy fighting over how other people do things, instead of looking for the common ground.

So at the beginning of this I asked if Pagan unity can be achieved, and I think the answer is yes, and no. We can form a stronger, larger community if we find a way to put aside the differences that can be put aside, like letting go of the ideas that any one particular way is “the” way, or “the” tradition. As soon as people start saying that they are the “true” Witches (Heathens/Druids/etc., ) they have set up a rigid dichotomy of us against them, and if you aren’t with them then you aren’t “real” and therefore aren’t legitimate; that attitude has to go right from the start.

I may not agree with someone, I may even hate everything about what he or she does and how he or she does it, but that doesn’t make them less “real”. Of course acknowledging that they are really Pagan, or whatever they are identifying as, does not mean that anything they are saying is true or accurate. (There is also a deeper argument about people claiming to be part of initiatory traditions when they aren’t – that isn’t what I’m talking about here, I simply mean the broad labels that are largely matters of self-identification) .

The flip side of that coin, and this is where the “no” part of the answer comes in, is that some things can never be compromised and we as a community need to stop acting as if anyone calling themselves pagan is automatically a good person. People are people no matter what their faith and some pagans are good people and others are pretty crappy people, just like everyone else. It’s okay for us to say, “no I won’t be associated with that person” if the reason is legitimate and we have really looked at whether we can compromise on this.

That means that true, complete unity will never be possible because there will always be people identifying as Pagans who contribute nothing but dissention to the community. There are online “trolls” and there are real life ones, there mentally unstable people, there are pedophiles and violent people, and there always will be, and these are issues that the community will always have to contend with. Being pagan does not mean that all the bad in the world and in people just disappears, but we can acknowledge this fact and deal with it. So unity is a utopian idea, but building a strong ecumenical community isn’t. That dream could be possible.

Building a larger community depends on putting aside the little things like personality conflicts, pride, and mistrust of other traditions, and embracing the things we have in common. It means working together to build a larger sense of community, not to homogenize all the traditions into one, but to respect the differences and the similarities; it’s our diversity that makes us such an interesting group. Pagan community can be built and made strong, but not without real effort and soul searching from all of us – and that’s why it remains a dream and not a reality.

How to Meet a Real Witch

How to Meet a Real Witch

Mar 3, 2011 Charlz dela Cruz

If you are really interested in practicing Witchcraft and would like to meet a real Witch, here are the helpful and tested tips you can do:

If you are interested in the practice of Witchcraft, it could be beneficial for you to have a friend who has long been engaged in the Craft. She can guide you along the magical path and she might eventually even be your best friend. But where can you find a real Witch whom you can trust?

Online Help

Thanks to the advancement of technology, finding a Witch who might even be your neighbor can now easily be done at the comfort of your own home. There are various online sites you can try; and Witchvox is one of the best websites which the author can recommend.

Witchvox.com is an online site with numerous listings of Pagans, Witches, Sorcerers, and all other people engaged in the arts magical. People who are listed therein come from different countries around the world. You can view their profiles; which means that you can know more about them; you can even send them an email via the same site.

Attend Gatherings

A Witch gathering is exactly what the name implies: A special event where Witches gather together. Many Witches do not anymore live in hiding; schedules of events in relation to the Occult Arts are, from time to time, being posted and shared with other people, especially online. Again, Witchvox is an excellent site for this. Usually, a gathering is open to all Witches regardless of what path they follow. Most of the time, even people who are merely interested in the practice of Witchcraft may also attend the said gathering. Hence, it is an excellent opportunity to meet people who share the same Magickal interest and passion as you. Moreover, once you attend a gathering(even just once), you will easily meet so many practitioners already; you can take the opportunity to befriend them and perhaps contact them and schedule for a more personal meeting.

Contact a Coven

There is a good chance that there might be a coven(a group of Witches) in the city where you live. If you can manage to get the contact number of any of its members, you can easily call or text them about your concern. Do not worry, many Witches are very friendly(perhaps even much friendlier than you are).

Ask a Friend

Of all your friends, perhaps even just one of them knows somebody who is honestly deeply engaged in the practice of Witchcraft. If not personally, he might still be able to give you a lead towards someone who is.

Invite a Friend

If there is really no way possible to meet a good and credible Witch and you are very eager to have a Witch-friend with you. You may invite a friend who also shares the same passion as you to your home. Eventually, the two of you may find yourselves already deep into the Craft. You need not to look far; perhaps your best friend is that Witch-soon-to-be you are looking for.

Cast a Spell

Cast a spell that will bring you the Witch that you want to meet. Ask the multiverse for help and guidance. Have faith. It is not so hard; and it works.

Wear a Pentacle

A necklace with a pentacle pendant is usually worn by Witches not only for magical purposes but also for the advantage of being identified as a Witch. If your intuition says so, you may try to approach people who wear the said symbol. You can even wear one for yourself and perhaps that Witch you are looking for will be the one to introduce herself to you.

Be Open

Let the universe take its natural course and just be open to it. Join even just an online group related to Witches. Who knows, that friendly Witch might be the one looking and waiting for you. Be open.

Afterword

There are many ways to meet a Witch just as there are countless of means to meet another person. In your dealings, be careful and know if it is safe to meet a particular person. Moreover, somehow unfortunately, the world is filled with people who claim to be Witches but do not really know what they are talking about. Again, be careful.

Meeting another person who is also deeply engaged in the same calling as you could be beneficial and it can be very fun. However, it is not a requirement to become a Witch; and meeting more, and more practitioners of the Craft will never make you more-of-a-Witch. If you are a Witch, then you are.

Have fun.

Blessed be.

Copyright Charlz dela Cruz. Contact the author to obtain permission for republication.