“I am struggling with the Frosts. Struggling because it would be too easy to do as others have which is to demonize them or relegate them to the “sweet old couple.” They are something far more varied than either of these. Some people want to sweep them under a rug, but I do not think they should be ignored. Why? We need to figure out our theolog(ies). We need to know where we stand on sex. Many of us would still rather just suppress it like the overculture teaches us, because abuse may happen otherwise, or we may need to deal with our own demons. I say that abuse happens because of the suppression. Our demons grow stronger the more we constrict around our fears. Abuse happens when we don’t deal with our own sexuality, and we don’t teach our children about their own. And abuse sometimes just happens … If sex is sacred, we need to figure out how that translates and is reflected in our own lives, and in how we pass on that teaching.  And this is why, Gavin and Yvonne, as two people who have taught many others, I wish you would explain. Or I wish you would retract. Or I wish you would apologize. We could use discerning words from you instead of simply a shut down or blustering defense, or the insistence that those who disagree with you are “plastic”.”

She closes with some questions for the Frosts to answer:

“What do you really think, today, about the sexual education of children? Is sex between adolescents with adults really the best way they should learn these mysteries? How did you teach your own daughter to appreciate the powers of sex, love, and Nature?”

And some questions for her readers:

“What do you think about your own relationship to sex? To magic? To life force? To our process? To mistakes? To feet of clay? To your own regrets? To the sacred? To teaching our children?”

The sexual politics, and controversies, of the Frosts is a topic I’ve covered more than once here on this blog. I applaud Thorn for bravely stepping forward to process her own participation and feelings regarding these issues. I agree with the sentiment that we need to have an ongoing and constructive dialog concerning sex in our wider community, to actively engage with tough issues instead of ignoring them or allowing certain individuals to frame the entire moral question. I urge my readers to go through all three of her essays, and to answer her questions at her blog. Then, if you’d like, feel free to answer them, and continue the conversation, here, too. You should also keep an eye on Thorn’s podcast page, where audio and video from the panel in question will soon be posted.

Scottsdale police spokesman Sgt. Mark Clark said police visited the Phoenix Goddess Temple last week to investigate a complaint that it was a house of prostitution but could not determine if the allegations were true … The temple has drawn police attention because its tenets connect spirituality and sexuality and it employs sexual healers and teaches its members about tantric sexual techniques. “It’s perceived as a sex church,” Elise said. The 48-year-old priestess was unapologetic about the temple and its views on sex, which she said are far more enlightened than those of most other religions. A waiver that members sign states: “I acknowledge that I will not receive any type of sexual gratification in exchange for money during my session” at the temple. A citizen’s complaint to police alleges that prices listed at the temple say services are $204 for one hour and $440 for 2 1/2 hours but do not say what those services are.

Though a police sting operation yielded no arrests, and despite the fact that they seem quite careful to avoid veering into illegality concerning their sex-oriented teachings and sessions (note the rules for a “cuddle party” held at the temple), that hasn’t stopped neighbors from complaining to law enforcement officials and making assumptions about what goes on inside the temple.

Kim Edwards, president of the Scottsdale Southwest Village homeowners group, said she witnessed congestion problems at the church but was unaware of what was going in the home. She figured it was a business operation. “I almost hit somebody crossing the street there,” she said, adding that she complained to the city. “I wouldn’t support any church at that location because of the traffic it draws. But because of the nature of this church, it sends up a lot of red flags.” Another neighborhood leader, Hope Monkewicz, said she was disturbed by a veil of secrecy surrounding the temple. “If you’re operating there and no one knows about it, you can’t be doing something good in there,” she said.

But unhappy neighborhood leaders can breath a sigh of relief, the temple is moving to Phoenix. Not because they were forced out due to their teachings on sex, but because of local zoning laws.

In Scottsdale, the city code enforcement inspectors notified the Phoenix Goddess Temple on Oct. 21 that it needed approval to operate a church out of the home at 68th Street and Exeter, said Malcolm Hankins, the code enforcement manager. After meeting with city planners in December, the temple considered its options for acquiring an adjacent property or moving to a new location. It ultimately decided to move to Phoenix but was still operating this week in Scottsdale … Earlier this week, Elise said she plans to move to a home in 5900 block of East Shea Boulevard in March. Phoenix planner Alan Stephenson said the city has not received an application to operate a temple at the home, but a church would be allowed in that residential zone.

No doubt the Phoenix Goddess Temple will continue to do well for itself, let’s hope the neighbors and local authorities are a bit more tolerant at their new location. Though the only laws they were breaking were local zoning ordinances, I’m disturbed by the neighbor who found them suspicious simply because “no one knows about it”. This is a group that seemed to have no trouble talking to the press, and keep an extensive web site explaining what they do (and don’t do), yet the spectre of sex and female empowerment seemed to trigger suspicion and hostility. If you want a crystal ball to predict how the future growth of modern Paganism will be received once we’re fically robust enough to open temples and sanctuaries in local communities, you could do worse than to examine how these men and women were treated.

“Any initiatory sex should be with a “stranger” — an initiated Witch of the coven [that] the neophyte plans to join. . . . The underlying tradition here is sometimes overlooked. If the Craft means enough to you that you are willing to abide by its tenets then abide by them! If you cannot transcend your cultural brainwashing and accept the assignment to have sex one time with an assigned partner, in accordance with centuries of Craft tradition, the Craft can’t mean that much to you. Here’s the door. Don’t call yourself a Witch.”

This prompts Hecate to make the following disclaimer regarding the Frosts:

This is just wrong. And I need to point out the wrongness so that any young or impressionable people new to Wicca, who may stumble upon the Frosts’ work, don’t believe what the Frosts say about initiation and sex.

After the last major storm over their sexual politics, you have to wonder what the Frosts are playing at. Are they, as some defenders have asserted, being shocking on purpose in order to stir the cauldron? Creating controversy to boost sales? Or are they, as their most vocal critics say, sick people with a warped moral compass. Personally, I think the Frosts started out by wanting to trigger debate and controversy but have begun to believe their own hype over the years. After all, there’s no such thing as bad press right? Needless to say, I haven’t run into a Witch or Wiccan group, traditonal or eclectic, who demanded sexual congress with a “stranger” for an initiatory process. Have you?

“Thompson claimed that his grandmother, who lived in Blyth, Northumberland, was a pagan high priestess, and that she had passed on her powers to him. He used his knowledge of the religion to keep a hold over his victim, who cannot be identified for legal reasons, Mr Cordey said. The couple would have sex inside a circle of salt, the court heard. These acts were consensual, the prosecution said. But he also forced her to have sex with others, sometimes after taking drugs. Sentencing, Judge Tony Briggs told him: ‘What rather shouts out from the papers is you have an extraordinary ability and appetite for dominating and manipulating others.’”

Sadder still is the fact that these crimes would have gone completely unpunished had Thompson not emerged into the public eye as the leader of a “Kaotian” sect (an off-shoot of the Sci-Fi “Gorean” philosophy which promotes a man/master-woman/slave mentality). No doubt preening over his “happy slaves” triggered his former victim into coming forward. How did he force his then lover into what amounted to prostitution? It is simple really.

“Lee Thompson convinced the woman that it was his part of his pagan religion.”

We all like to paint portraits of ourselves that are heroic. Especially within Pagan religions where personal freedom and personal power are highly valued. But we all have a weakness. Maybe it’s pride, maybe it’s ego, maybe it’s a need for community and acceptance. Whatever it is, a skilled manipulator can often hide behind the guise of “High Priestess” or “Lord/Lady So-and-so”, abusing the trust we place in our fellow practitioners. I wish I could say that Lee Thompson was some unique aberration, but I don’t believe that is so.

“I met a guy who has a coven and he really wants me to be part of it because he says I’m special. But I have a weird feeling about the group, because they spend a lot of time talking about how everyone else is out to get them. Three of them have moved in with the High Priest, but none of them has a job to pay the bills with. Am I imagining it, or is there something not quite right?”

There they are, the magic words. “Because he says I’m special”. Who doesn’t want to believe they are special? That they have a special purpose in this world? Words like that can be a siren song, something that blinds us to rational examinations, and leads us into danger. Whether it is sexual abuse disguised as “initiation” or “magic”, or having your life taken over by the head-games and manipulations of the leader(s), the results are usually ruined lives, broken relationships with friends and family, and the erosion of the trust needed to rebuild after breaking away.

Religious abuse isn’t a “Christian” or “monotheist” problem. It isn’t reserved for flashy hypocrites or creepy cultists, it is our problem too. We are just as vulnerable as any other person, no matter how strong our faith is, or powerful we believe our magic to be. Thompson the hereditary Pagan slave-master is just a reminder that abuse happens in our communities too, whether we care to admit it or not.
]]> http://wildhunt.org/blog/2008/12/religion-abuse-and-power.html/feed 1 http://wildhunt.org/blog/2008/05/sex-and-revolution.html http://wildhunt.org/blog/2008/05/sex-and-revolution.html#comments Tue, 27 May 2008 10:00:00 +0000 Jason http://wildhunt.org/blog/2008/05/sex-and-revolution.html Oh good, I hoped the title would get your attention. Above all, I do not want Jason’s blog traffic to suffer while he goes gallivanting and leaves some of us less disciplined bloggers to mind his site. I mean really, writing a post every day on important Pagan issues? Relevant, researched, and heavily linked? Frankly, he puts the rest of us to shame, and I for one am glad to pitch in to give Jason a much-needed break.

My topic today was brought on in part by an incident that happened to me last Fall, when I was dropping off my teenage daughter at another Pagan household. Exiting their house through the garage, I came upon—literally almost bumped into—an enormous…sculpture I guess is the word.

It was a three-dimensional thing, its heavy wire frame mounted to a base and standing about eight feet tall. The frame was maybe three feet in diameter around the middle, narrowing to a point at the top and bottom, and was wrapped in deep magenta crushed velvet.

I was looking at it from the back, and even from that angle I started to have a bad feeling about it. Slowly I circled to the front of the structure, fearing the worst. Sure enough, the front had a long vertical slit down the middle, almost from top to bottom but not quite, and it was lined in purple velveteen and bordered with a purple feather boa. Yes, that’s right, a purple feather boa. At the top of the slit was a white flower made of fabric petals, decorated with rhinestones or beads or something—I seem to have blocked out the details.

I stared at it as the realization sank in: I have just dropped off my daughter at a house with a giant plush vagina in the garage. What possible explanation could there be for its presence here? Was it a prop for a Code Pink action? Perhaps a piece of scenery from a play—The Little Shop of Horrors (Feed me! Feed me!), or a remake of The Velveteen Rabbit?

But I knew it was none of these things. It was, I am fairly certain, made for some ritual Goddessy-womanly-sacredy-sexuality altar. And as surely as I knew that its presence was embarrassing for the teenagers who lived here and visited, I also knew that any critical mention of it would lead to the accusation that I was not “sex-positive.“

Needless to say, since this incident I have thought long and hard (ahem) about Pagans and sexuality. I have good friends who teach sacred sexuality and personal boundary work, and help women and men recovering from incest and abuse. Over the years I have advocated for children of all ages, as a mandated reporter in the schools, as parent, relative, neighbor, and concerned adult friend. I get how damaging it is to have one’s sexuality stigmatized or invaded at any stage of life, and I have seen how Pagan culture, with its welcoming and accepting attitudes toward sexuality in all its forms, has been a source of healing for so many.

Against the backdrop of mainstream society, sex-positive activism continues to play an important role in getting accurate birth control, safe sex, and STD information to youth, removing the scourge of sexual and gender oppression, and helping people accept themselves and lead fuller, more joyful lives. Pagans have taken this mandate and re-framed it as part of our spiritual birthright: to join with Nature in ecstatic union, to increase our capacity for pleasure through the body, and to use the energy of eros to power our desires in all the worlds.

What’s not to love? Yet there is a disturbing side to it, too. For many years I didn’t question the ubiquitous “sex-positive” workshops in the Pagan community, and merely rolled my eyes at some of the stories I heard from participants. Of course, I never went to any of them; they just weren’t my thing. Having spent all of my twenties and the better part of my thirties coming to terms with sexuality, childbirth, intimacy, relationships and all the rest, I felt like it was time to move on to other matters. Besides, it was my policy to never attend anything where I had to use words like “lingam,” or pull a Meg Ryan in a group of any size.

Over the years, though, I have gone from shrugging my shoulders and thinking “not my thing,” to being genuinely concerned about what goes on in the name of some “sex-positive” and “sacred sexuality” work. I know many people who have been hit on, manipulated, and used by workshop leaders. Some Pagans who do this work seem to claim “sex-positive” as an excuse for having really bad boundaries—ironically, while supposedly helping others create healthy boundaries. And such an edgy field naturally attracts narcissists, who are more interested in pushing limits than encouraging authentic sexual expression—and yes, there is a difference.

After my close encounter with the Velveteen Vagina, in fact, I started thinking that it might not have anything to do with positive sexuality at all. And if thinking that made me un-sex-positive, what did that even mean? Had the Pagan sex-positive movement devolved into a freedom of speech test for exhibitionists? In that case, what we were doing was not revolutionary at all; it was reality television.

Paganism, for all its easy entry and near-universal acceptance of difference, is riddled with minefields if you scratch below the surface. For instance, we value self-empowerment and individualism, yet we loathe leadership, which is a natural outcome of being empowered. Diversity itself becomes a trap when, in upholding the principles of relativism, we are unable to set basic standards of accountability.

By equating sexuality with liberation, we create a rhetorical climate where any reasonable questioning of sexual behavior can be characterized as a campaign of oppression. As far as I can tell, this is where the discussion of sexuality and Paganism is currently stuck.

Yet in order to progress as a New Religious Movement or whatever the heck we are, we must resolve these questions in some way. If everybody’s mileage varies, how are we to determine whether Workshop Leader A is a power-hungry predator or a brilliant, unorthodox teacher? If Pagans as a rule don’t trust leaders, are we fated then to end up with leaders who are fundamentally untrustworthy?

The ecologist James Gould writes about striking a balance between “the unprofitable extremes of blinding skepticism and crippling romanticism.” I have travelled quite far from the romanticism of my first encounters with Paganism, and obviously I am skeptical of much of the rhetoric around “sacred sexuality.” But after so long in the mosh pit of relativism, I am comfortable erring on the side of skepticism—without the blindness—for a while.

What I most long to see is a thoughtful discussion of these issues that isn’t ended by setting into motion Brock’s Law. Sex is sacred. It can be empowering, liberating, ecstatic, life-changing. It can be sweet rain in a time of drought, a spark of fire that lights up the world. But even great sex does not change the world, trust me. There is still plenty of work to be done once we rise from between the sheets.

—Guest posted by Anne Hill of the Gnosis Café blog

“To Pagans, sexuality is sacred, for it holds within it the possibility of deep, loving, ecstatic connection to the great creative life-force we call the Goddess. So, we start from the premise that sex itself is a good thing … Inside or out of marriage, sex is no sin. Our moral questions about sex or any other act would be, ‘Is it hurtful’? Is it something you have to lie about, something that breaks a trust or causes deeper wounds?”

We may not all call the creative life-force “the Goddess”, but that is a fairly decent summation of the sexual ethics often found within Pagan circles. But Starhawk runs into some trouble when it appears that she is inserting her personal opinions into an explanation of Pagan sexual ethics (without making that qualification).

“When a president has sex with an intern, or a senator with a page, there’s a huge imbalance in power. Exploiting those roles for sexual conquest is a misuse of that position – even when both parties are consenting adults, for the charisma of power warps judgment.”

So which is it? Are they consenting adults or not? Can you make a free and consenting decision if you are “warped” by the other’s power? Should people from different social and economic strata avoid sexual relationships lest the “charisma of power” propel them into an unhealthy situation, or does this only apply to those working within politics? I do think it is safe to say that this view isn’t universally held by Pagans, or by humanity itself. I wish Starhawk had made it clear that this was her view (as she does with later comments in the essay), and not an issue of broad consensus among modern Pagans.

What do you think?

ADDENDUM: I just want to be clear that I am not attacking Starhawk personally, in fact I agree with much of what she has to say about power dynamics. My point is that the essay made it seem that she was speaking for modern Paganism as whole, when if fact there are many different ideas on sexual ethics and power dynamics within our family of faiths.
]]> http://wildhunt.org/blog/2007/11/starhawk-and-sexual-ethics.html/feed 7 http://wildhunt.org/blog/2006/12/why-empire-fell.html http://wildhunt.org/blog/2006/12/why-empire-fell.html#comments Fri, 15 Dec 2006 15:55:00 +0000 Jason http://wildhunt.org/blog/2006/12/why-the-empire-fell.html Comic Book Resources features a short excerpt from a longer editorial by writer Alan Moore (writer of Promethea, V for Vendetta, and worshiper of a possible hand-puppet) concerning pornography for the magazine Arthur. In the article Moore details the history of imagery and stories meant to titillate, and their importance to civilization.

“In bygone Greece we see a culture plainly unperturbed by its erotic inclinations, largely saturated by both sexual imagery and sexual narratives. We also see a culture where these attitudes would seem to have worked out quite well, both for the ancient Greeks and for humanity at large. They may well have been hollow-eyed and hairy-palmed erotomaniacs, but on the plus side they invented science, literature, philosophy and, well, civilization, as it turns out.”

So where did it all go wrong? Well, in the opinion of Moore, Christianity and the shaming of sex influenced by such thinkers as the Apostle Paul.

“Sexual openness and cultural progress would seem pretty much to have walked hand in hand throughout the opening chapters of the human story in the West, and it wasn’t until the advent of Christianity, or more specifically of the apostle Paul, that anybody realized we should all be thoroughly ashamed of both our bodies and those processes relating to them. Not until the Emperor Constantine had cut and pasted modern Christianity together from loose scraps of Mithraism and the solar cult of Sol Invictus, adopting the resultant theological collage as the religion of the Roman Empire, did we get to witness the effect of its ideas and doctrines when enacted on a whole society.”

This massive social experiment, in Moore’s opinion, eventually brought about the fall of the Roman Empire.

“If we take a traditional (and predominantly Christian) view of the collapse of Rome, then conventional wisdom tells us that Rome was destroyed by decadence, sunken beneath the rising scum-line of its orgies, of its own sexual permissiveness. The merest skim through Gibbon, on the other hand, will demonstrate that Rome had been a heaving, decadent and orgiastic fleshpot more or less since its inception. It had fornicated its way quite successfully through several centuries without showing any serious signs of harm as a result. Once Constantine had introduced compulsory Christianity to the Empire, though, it barely lasted for another hundred years.”

In his view, this compulsory conversion experience destroyed the syncretic and (mostly) religiously tolerant (for its time) society of Rome. Specifically, it hurt the recruitment of foreign military who didn’t wish to toe the new religious line making Rome weak to invasions by barbarians. Moore’s conclusion?

“…sexually open and progressive cultures such as ancient Greece have given the West almost all of its civilizing aspects, whereas sexually repressive cultures like late Rome have given us the Dark Ages.”

It should be interesting it read the entire article to hear Moore’s views on the tension between libertine excesses and repressive shame in our modern era. It seems that no happy balance has yet to be struck. With one side often losing its own compass with issues regarding the degradation of women, and the other so worried about homosexual sex that it sees such impulses as demonic possession and pure evil.
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