Archives For ADF

Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. My hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

Cherry Hill SeminaryPagan learning institution Cherry Hill Seminary has announced their Fall Scholarship Drive for 2013, which will help fund tuition scholarships in January. Quote: “‘I can’t imagine a world without Cherry Hill Seminary,’ said Executive Director Holli Emore.  She also emphasized the efficient operation of the nearly 15-year-old school.  ‘Fortunately for our students, cash to keep the lights on translates directly into vibrant, rich learning opportunities.  That’s why an end of the year gift to the Bow Tie Campaign will allow us to give real scholarships out in January.  CHS operates on a cash basis – no debt! – so we need your help to finish the year.'” The institution’s goal is to raise $5000 dollars between now and Yule. When the goal of $5,000 is reached, Cherry Hill Seminary will announce a process for applying for a one-course scholarship.  More about the fund drive can be found here. I’ve embedded their fundraising video below.

Brendan Myers

Brendan Myers

Another fundraising initiative has recently launched, this one to create a tabletop role-playing game based on The Fellwater Tales, a fantasy book series authored by Brendan Myers, a Quebec Druidic Humanist and Philosophy Professor. Quote: “‘The Fellwater Tales’ features characters who are caught in a conflict between rival factions of a secret society, whose members are descended from ancient gods. While dealing with their own personal problems, they also struggle to protect Fellwater Grove, one of the last remaining places on earth where the magic of the Mythic Age still survives. The ‘Secret People’ of the ‘Hidden Houses’, as they are called, compete with each other for control of such places, just as political factions in the real world compete for control of sea ports, oil fields, and markets.” If funded, the project will involve several artists, including Morpheus Ravenna. The campaign seeks to raise $10,250 dollars in a month. Perks include copies of the game, copies of the books in the Fallwater Tales series, and the opportunity to have your own character included in the game.

AdflogoThis Samhain marked a special anniversary, the 30th year since Ár nDraíocht Féin: A Druid Fellowship (ADF) was founded. ADF Archdruid Kirk Thomas issued the following statement in commemoration of the event: “At a Samhain rite at the Winterstar Symposium held in 1983, Isaac Bonewits, a scholar, visionary, and teacher, announced the formation of a new religion, Ar nDraiocht Fein (ADF). Issac’s idea for ADF was revolutionary for its time. His path-making vision was to see ADF certified clergy in every major city and be recognized as a true world religion. The letter that announced the forming of ADF and what it was all about was written it the first “Druids Progress.” In it, he outlined his concept of ADF as a fluid and dynamic religion, evolving and adapting ancient Pagan faiths in a modern context for his generation and continuing to evolve with the ones to follow. This Samhain marks our 30th Anniversary! Today, ADF is thriving, as generations of members grow up in the path, and are passing it on to the next generation. From it’s humble beginnings, there is now a solid core order of worship. There are currently 26 certified ordained clergy; 74 groves (congregations) in the United States, Canada, the UK, Australia, and Brazil with members on 6 continents; and numerous festivals held all around the United States and Canada every year. Happy Anniversary, ADF!”

In Other Pagan Community News: 

  • A Hellenic Revival Festival in Louisiana is being planned for 2014. Quote: “Hellenic polytheists to invade South Louisiana! Thessaly Temenos, located in the Bayou Regions of South Louisiana has announced its sponsorship of a Hellenic Revival Festival to be held on their ritual grounds. The date for the festival is set for November 8th and 9th of 2014 and is being promoted as an exclusively Hellenic event – not a pan-pagan gathering.” You can find more information, here.
  • Operation Circle Care, sponsored by Circle Sanctuary, is underway once more. Quote: “At Yuletide and throughout the year, Circle Sanctuary sends care packages with Pagan books, magazines, CDs, and other spiritual resources to Wiccans and other Pagans on active duty who are currently serving overseas (both on PCS and Deployment). You can help this effort by sending us donations of new and nearly new items as well as funds to cover air mail postage.” Donation and contact information can be found, here.
  • Pagan photographer Greg Harder has a ton of cool photos up from Day of the Dead celebration at the Oakland Museum of California. Check it out!
  • This weekend is FaerieCon East in Baltimore, featuring Pagan authors Raven Grimassi and Stephanie Taylor-Grimassi, along with a large number of amazing mythic authors and artists. Of special interest will be a Sunday panel on creating tarot and oracle decks featuring Raven and Stephanie, Julia Jeffrey, Caroline Kenner of Fool’s Dog, and Gary Lippincott.

That’s all I have for now, have a great day!

Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. My hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

seeking_the_mysteryChristine Hoff Kraemer’s book “Seeking the Mystery: An Introduction to Pagan Theologies” went on sale in the Kindle store this past Monday, and as a result shot to the top of several of Amazon’s best-sellers charts. This included the Paganism, Theology, and Earth-Based Religions categories. A book on Pagan theology climbing the charts is always newsworthy, so I asked Kraemer, who is faculty at Cherry Hill Seminary and also manager of the Patheos Pagan Channel, for her reaction. Quote: “I’m delighted that the book is being so well received! It’s been fascinating to me to see how many of the recent debates among Pagan writers online have actually been theological in nature. How many tens of thousands of words have been written in the last few months about the nature of the Gods? Although these debates can be painful and emotional, the fact that so many Pagans are deeply invested in building a coherent theology for themselves — in other words, developing good theory behind their practices — seems like a sign that we’re maturing as a movement. I just hope we can cultivate patience and compassion with each other as we do it.” Our congratulations to Dr. Kraemer on this accomplishment, and don’t forget to get your copy today!

Cherry Hill SeminaryLast month I reported that online Pagan learning institution Cherry Hill Seminary had received a generous challenge gift that would match up to $10,000 dollars in donations by July 1st. I’m happy to report that they matched and surpassed their goal. Quote: “Cherry Hill Seminary is happy to announce the successful completion of our endowment challenge fund drive, with a total raised of $12,271. Our original donor has now transferred $10,000 to Cherry Hill Seminary and we have opened a new restricted account! We could not be happier about this wonderful news. What is most touching is to see the number of students and volunteers who have made a real sacrifice to see this happen. It’s also exciting to see the number of new donors who were inspired by the vision of a permanent endowment.” The donations will benefit a new scholarship endowment that would help students nearing completion of their Master of Divinity, assisting them with the expense of attending their required second intensive. This is the latest in a string of accomplishments for the seminary, which which recently presented its first academic symposium in partnership with the University of South Carolina.

Angie Buchanan with partner Drake Spaeth.

Angie Buchanan with partner Drake Spaeth.

Back in April I reported on how Pagans played a key role in raising funds to save the Council for a Parliament of the World’s Religions from a fiscal crisis that could have ended the organization and its much-heralded interfaith gatherings. Now, Imam Abdul Malik Mujahid, current Chairperson for the council, announces that as of July 2nd they are officially liberated from that debt crisis, and are now operating in a fiscally sustainable manner. Angie Buchanan, Emeritus Director of the Council, and founder of Earth Traditions, released the following statement to the Pagan community. Quote: “I am deeply grateful to the Pagan Community for coming together for the Council for a Parliament of the World’s Religions in its hour of need. The papers have been signed, the case has been dismissed and the lawyers have released us to be able to make this public announcement. Pagans alone raised 10% of the $260K debt, an amazing feat accomplished in less than 3 weeks. As an emeritus member of the Board, and the first Pagan ever to have served in such a capacity, I have a clear understanding of the importance of this great organization to the world, and to Pagans specifically. I look forward to helping CPWR produce the celebration of their 120th anniversary, in November of this year.” Pagans have played key roles in the Parliament since its return in 1993, and Phyllis Curott, founder of the Temple of Ara, currently serves as the Vice-Chair for the Parliament’s Board of Trustees.

 In Other Pagan Community News: 

That’s all I have for now, have a great day!

Pagan voices is a spotlight on recent quotations from figures within the Pagan community. These voices may appear in the burgeoning Pagan media, or from a mainstream outlet, but all showcase our wisdom, thought processes, and evolution in the public eye. Is there a Pagan voice you’d like to see highlighted? Drop me a line with a link to the story, post, or audio.

Peter Dybing

Peter Dybing

“My heartbreaks, tears flow and these words are my attempt to find solace.  Nineteen members of a Hotshot Firefighting crew are dead in Arizona.  For the last few years I was on a Southwest Area Incident Management Team. These are men I know, have eaten meals with, showered with, shared conversation with. My job at fires as a Logistics Section chief is, at its heart, keeping the firefighters safe: feeding them, providing for their needs, rest, equipment, medical attention, communication, transportation, sleeping arrangements etc. This is intensely personal for me. Tears hover in my eyes, the loss is profound.  Each of us in the firefighting community understands the risks, yet when a tragedy of this magnitude occurs we are devastated. We are a family, each of us with a special knowledge of what being a wild land firefighter really means. Today we grieve, wonder what went wrong and think about their families’. These are men whose lives I have protected, who take the risks that most would shy away from to keep people, homes and communities safe. They are also faces I know, each with a story, a community, and a dream for the future.  Their loss reminds all of us of the fragility of life.” – Peter Dybing, a Pagan first responder, reacting to the news of 19 firemen dying while fighting a fast-moving wildfire in Arizona.

T. Thorn Coyle

T. Thorn Coyle

“These are times in need of beauty. These are times in need of depth. These are times in need of study. These are times in need of rallying cries and manifestos, of art scrawled upon pavement and wild dancing in the streets. Fortunately for us, these things are happening. Peter Grey writes: “Love is the war to end all wars, and the war is upon us.” This is a bold statement by the author of The Red Goddess, from the titular essay of his latest book: Apocalyptic Witchcraft. Grey writes of a Craft that is filled with power and the lust for life. He writes of a Craft that breaks down the crumbling social orders of oppression, greed, and fear in order to raise a society of freedom. Peter Grey wants us working in the shadows and full sunlight. He doesn’t want us to back down. He wants us to be born again, a danger to the forces that wreak havoc on our beloved earth, and on us. […] Yes, sometimes the writing in Apocalyptic Witchcraft verges on melodramatic. Sometimes I vehemently disagree with what is written, and other times I want to cheer. Not every essay in each issue of Abraxas moves me, but all of them make me think. This is for the good. We need allies to pit ourselves against, and to stand with, not people who keep us comfortable. There is too much complacency in the world. If love is a battle, we need comrades that test us. Peter Grey, Christine Oakley Harrington, Alkistis Dimech, and Robert Ansell are these comrades. They incite us to magic. They incite us to art. They incite us to philosophy. They incite us to live.” – T. Thorn Coyle, writing an appreciation of Peter Grey, Scarlet Imprint, and a growing movement within the British esoteric community that incites a “love to end all wars.”

Christine Hoff Kraemer

Christine Hoff Kraemer

“Hard polytheism is the view that the gods are objectively existing, independent personalities with whom human beings can have relationships. This theological position is somewhat unique in contemporary Paganism because it is the only belief around which groups of Pagans have strongly rallied. Interestingly, although conversations around hard polytheism are often framed in terms of belief, hard polytheists’ objections to soft polytheism are primarily about the way belief informs practice. For hard polytheists, soft polytheist practice—especially practice that approaches the gods as interchangeable archetypes—is both less effective and potentially disrespectful. Pagans will sometimes speak of rituals where the gods do not “show up”—no energy moves, no sense of connection or presence is felt, and the participants return home in much the same mental and emotional state in which they arrived. Hard polytheists believe that this undesirable state of affairs occurs because Pagans do not recognize the nature of the gods. Hard polytheists usually experience the gods as powerful presences with distinctive desires and behaviors, as well as historical ties to particular traditions, cultures, and lands. In order to connect with a goddess or a god and form relationship with them, hard polytheists will look at rituals from the deity’s native culture for guidance. When they ask a goddess or god to be present, they see themselves as calling someone very specific. Some use the metaphor of dialing a phone number to reach a friend: the ritual objects and the proper names and prayers are ways of ensuring one has the right number. Once a deity has been contacted, an ongoing relationship can be formed through prayer and ritual. This experiential relationship allows the practitioner to move beyond attempting to reconstruct an ancient religion using historical texts, and instead to create a practice that is oriented to the present.”An excerpt from Christine Hoff Kraemer’s book “Seeking the Mystery: An Introduction to Pagan Theologies” on sale today at the Amazon.com Kindle store for only $0.99, and available at a reduced price of $2.99 for about a week thereafter. You can read the table of contents, introduction, and glossary here, reviews here.

Carl Neal

Carl Neal

“Those of us who choose a Solitary path can be a difficult group with which to work. When we speak of the trouble in organizing Pagans as “herding cats” it’s never truer than when dealing with the dedicated Solitary. Many of us are proud of our independence and may stubbornly cling to it beyond the bounds of logic. Those who are forced to be Solitary by geography (or other factors) may not always possess the same type of fierce independence. They may be seeking out the companionship, guidance, and structure of a coven or group – things studiously avoided by some who are Solitary By Choice. There are a few rare individuals who straddle this line and both belong to a coven and walk a Solitary path at the same time. For most of us, the Solitary nature of our practices simply demands that we walk our paths alone. Those of us who practice this way see it as a type of freedom, although we have to recognize that there are things that can be easily accomplished with group practice that are difficult or impossible for the Circle of One. This doesn’t mean that we never work with others. Like all Pagans, we tend to share and learn from one another. Sometimes we gather, stand in circle together, and may work very intimate magick. At other times, some Solitaries may participate in public rituals with dozens of people they barely know. Being “Solitary”doesn’t mean being “alone” or “isolated”. It’s the path that is Solitary, not the person. In fact, some Solitaries tend to do all ritual work with others, although they are not all on the same path. Until they find a coven or other appropriate group, many who are Solitary By Circumstance will use this same approach.”Carl Neal, a dedicated “Solitary By Choice,” on why being “solitary” does not mean being isolated.

Cara Schulz

Cara Schulz

“Finding a suitable partner is difficult enough for anyone. With more Pagans saying finding a partner who shares their values, if not their religion, the search for a match is even more difficult. How to overcome that challenge? Attend one of the large gatherings of Pagans at festivals such as Pagan Spirit Gathering (PSG). At this year’s PSG attendees were invited to a single’s meet and greet, attend the wedding of a couple who met at last year’s PSG, and wish Circle Sanctuary‘s Rev. Selena Fox and Dr. Dennis Carpenter, who met and later married at PSG, a happy 27th wedding anniversary. Rev. Fox says that from the very beginning of PSG, straight and same sex couples have met, and married or handfasted, at the festival. “I think the courting dimensions of attending festivals is something quite old and never goes out of style. I’m happy for all the good relations that have come out of PSG,” said Rev. Fox. What is changing are the increasing numbers of Pagans who attend festivals with the express purpose of finding Pagan, and not just Pagan friendly, mate. Yet just like in the mundane world, sometimes love finds you when you aren’t looking for it.”Cara Schulz at PNC-Minnesota writing about looking for, and finding, love at Pagan festivals.

Rev. Kirk Thomas

Rev. Kirk Thomas

“ADF has always championed the civil rights of all people. Our priests have performed same-sex weddings where legal and handfastings where they are not. And we are delighted to see that US Federal benefits will now be available to same-sex couples who may now legally wed, and to see that marriage rights have been extended to California. But this still leaves a large number of people without such rights.  In the USA only 30% of people live in states where same-sex marriage is legal, and while the momentum is there, we fear that many of our members in less liberal areas of the country won’t see such rights for a long time indeed. We have members all over the world, but outside of the USA only Canada offers full marriage rights, though our members in New Zealand will have full rights starting in August.. The United Kingdom may have full rights soon, but Australia only recognizes same-sex marriage where one partner has had gender reassignment therapy. So while we are delighted that this step has finally been taken in the United States, we are also aware of how much more there is to be done. We pray that through hard work and strong intention the Gods will support all of us in achieving marriage equality for all people.” – Rev. Kirk Thomas, Archdruid of Ár nDraíocht Féin: A Druid Fellowship (ADF), releasing an official ADF statement in the wake of the Supreme Court’s rulings on DOMA and Prop 8.

Lupa, author of "Skin Spirits," at her shop.

Lupa, author of “Skin Spirits,” at her shop.

“What I had thought I wanted was more structure and piety, sharing nature through an evangelism of orthopraxy. What I needed, in fact, was to toss the entire artifice away and simply immerse myself in the world of awe and wonder I’d rediscovered. As for the spirits? I no longer needed to try to keep convincing myself that their presence was a literal reality despite all my doubts and inconsistencies. I didn’t need “belief”, I didn’t need to use speculation and pseudoscience to “prove” that the spirits are “real”, and I ceased caring whether they even existed outside of my own deeply rooted imagination or not, because I only needed them to be important to me. I had the twin flames of science and creativity, the one creating a structure of general objective understanding, and the other adding wholly personal, subjective color that didn’t have to be “true” for anyone but me. And that is where I am today. I still honor my totems and other spirits, but as a personal pantheon carried inside of me. They are what gives added vitality to the world around me; they embody my wonder and awe, my imagination and creativity, the things that I as a human being bring to the relationships I have to everything else in this world. Science is important in that it tells me how the moon was formed, what the dust on it is made of, and how it affects the tides, but there is a spirit inside of me that loves the beautiful silver of the moonlight and all the stories we’ve told about Mama Luna. In balance and complement, science and spirits both become my animism today.” – Lupa, on how she lost her religion and gained the world.

Jason Mankey

Jason Mankey

“The heroes of American Religion are constantly being co-opted and misinterpreted for political gain. The deism of Thomas Jefferson has been overlooked by many who have attempted to insert an Evangelical Jesus into places where that messiah did not exist. Similarly, the Hellfire Club’s Benjamin Franklin has been romanticized to the point of caricature. Many of America’s deified heroes are now more myth than man; their failings ignored by a general populace that refuses to believe any of our “Founding Fathers” were capable of making mistakes. […] While having a great deal of respect and admiration for many of our national leaders and the documents and speeches that make up American Civil Religion, I am no fan of the institution. I love the symbolism of figures like Justice and Liberty, but the deification of words and men leads to a false sense of infallibility. America remains a great nation, but we also remain a nation capable of mistakes and a rigidness of thinking. The men who wrote the Constitution never thought that their words would be taken as holy writ. They were politicians and not prophets; men with flaws and limitations just like the rest of us. I think their humanity makes them more compelling and is worth remembering.”Jason Mankey on American civil religion, and its shortcomings.

That’s all I have for now, have a great day! Oh, and if you’d like to hear me spout off on various topics, Inciting A Riot has a podcast interview with me up now.

"God" printed in many fonts on many colors, Essex Studios, Cincinnati, Ohio.

“God” printed in many fonts on many colors, Essex Studios, Cincinnati, Ohio.

The following statements are true:

★ There is one god.

★ There are many gods.

★ There is a god named G-d.

★ There are gods that are nameless.

★ There is a God and a Goddess.

★ There is one god, but that god is broken into two gods; one is male, and the other is female.

★ Gods have no gender.

★ Gods have no physicality.

★ All of what is, is God.

★ All of what is, is god-less.

★ There are no gods.

★ The gods are imaginary.

★ The imagination is the birthplace of deity.

★ The imagination is a temple, in which deity can be honored, spoken to or summoned.

★ We are God.

★ God is love.

★ God is not love.

★ The Gods are unique persons, each with their own temperaments.

★ The gods are merely aspects of one Deity.

★ The gods are aspects of ourselves.

★ Everything is the Goddess.

★ The Goddess is in everything, but also distinct from everything that is contained within her.

★ My cat is a god.

★ We are all deities.

★ You are divine.

★ We are only human, and that is enough.

★ We are human and divine; incarnate.

★ The gods are present here.

★ The gods are both present and absent.

★ The Goddess is omnipresent.

★ The gods are not omnipresent.

★ No one can understand what the gods are.

★ The gods can communicate exactly what they are.

★ The gods are….

This list could go on. Forever, perhaps.

I say that these statements are all true, recognizing full well that they are also (depending on the statement and particular reader) equally false.

Subjectivity is a Pagan value.

I’m musing on these statements of “truth” on the eve of Beltane, and will continue to do so as I prepare for my joint-presentation on Pagan theology at the annual Beltania Festival in Florence, Colorado. William Ashton, the Organizer for Mountain Ancestor’s Protogrove in Boulder, Colorado invited me to share the stage with him and teach this 101 course as a part of Beltania’s Stepping Stones series. I gladly accepted.

During our initial planning sessions, William and I discussed the various ways that Pagans conceived of deity. We’ve covered most, if not all of the general categories:

Monotheism
Polytheism
Dualistic Monotheism
Pantheism
Monism
Panentheism
Atheism

But the more I think about it, the more I believe that it isn’t enough to tell people, “These are the categories of belief. Here’s how it looks on paper.” You have to provide them examples. They need context in order for these -isms to be relevant.

That’s where you come in.

I would like to turn the Wild Hunt’s readership into a lecture-hall of teachers, each of you explaining to the average Pagan noobie what Pagan theology is.

More specifically, what your Pagan theology is.

We’re going to crowdsource theology. That way, when I join William at Beltania I will not just come with my perspective, but I will bring all of yours, as well.

Here’s how it will work:

1. Post a comment on TWH

Explain your Pagan theology in the comment section. Use one of the “truth” statements above as a writing prompt if you like, either explaining how it is what you believe or how it is exactly not what you believe.

Write honestly. Write about your perspective, your vision and experience of “truth”. Be the teacher you wish you had when you were just developing your own paganism. And, keep in mind that there will be many differing opinions and perspectives here. No one need to feel the need to correct others — the point is to crowdsource multiple perspectives, and to hold space for those differing perspectives.

2. Tweet your Pagan theology

For every day between Beltane and the beginning of Beltania (May 9th) I will tweet from @TeoBishop the following question:

What is your Pagan theology?

Respond to this question, and include the hashtag: #mypagantheology

Your tweet might look something like this:

I honor one god, but I also believe that there are many gods. #mypagantheology

3. Write your Pagan theology on your own site

Many TWH readers write for other Pagan media sources, including blogs and other online journals. If you’re among this group of people, write your 101 explanation of Pagan theology on your site, then post a link in the comments of this post.

Then, when I join William to explain the basics of Pagan theology, I will direct our students to this blog post and to the #mypagantheology hashtag. They will find your words, read your stories, and learn – from you – what a Pagan theology can look like.

 

So have at it, friends. Unleash your vocab, unlock your mind and explain to the questioning Pagan what your Pagan theology looks like.

 

There are lots of articles and essays of interest to modern Pagans out there, sometimes more than I can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.

Selena Fox's healing altar for the victims of the Boston attack.

Selena Fox’s healing altar for the victims of the Boston attack.

I’d like to begin by sending out my thoughts to all those who were affected by yesterday’s bombing at the Boston Marathon. There have been many Pagan responses to this still-unresolved tragedy, but I think Ár nDraíocht Féin Archdruid Rev. Kirk Thomas’ statement may be the best:

“We in ADF participate in a public religion. The gatherings of the folk are important for our communal worship of the Kindreds. Terrorists, such as those who bombed the Boston Marathon today, are counting on the fear of the people to disrupt our sense of community, that we may be isolated from each other, and thus lose our way. I believe that it is our duty as civilized people to resist this impulse, to find our courage, and so defy these enemies of Good, that our relationships with the Kindreds and with each other will continue to thrive.”

May the perpetrators be caught, may justice be done, may the wounded find care, and may the grieved find comfort.

Babugeri, Bansko, Bulgaria, 2010–2011 Charles Fréger, courtesy of Yossi Milo Gallery, New York

Babugeri, Bansko, Bulgaria, 2010–2011
Charles Fréger, courtesy of Yossi Milo Gallery, New York

That’s it for now! Feel free to discuss any of these links in the comments, some of these I may expand into longer posts as needed.

With the landmark Supreme Court hearings this week on the issue of marriage equality, cases that could potentially make sweeping sweeping changes regarding the legal recognition of same-sex marriage, national Pagan organizations are stepping forward to reiterate their ongoing support. We’ve already seen the active involvement of Selena Fox, founder and co-executive director of Circle Sanctuary, and now two more organizations, Covenant of the Goddess and Ár nDraíocht Féin: A Druid Fellowship, have expressed their solidarity and wish for equal rights (and rites).

Covenant of the Goddess (COG), one of the oldest and largest Wiccan/Witchcraft advocacy organizations in the United States, posted a short media statement to their National Public Information Officer’s blog.

The newly elected COG national board for 2013.

The newly elected COG national board for 2013.

“The Covenant of the Goddess, a 38-year old Witch and Wiccan advocacy organization, extends its support to the entire LGBT community in its struggle for marriage equality within our country. We respect the diversity of religious thought even when it’s divergent from our own. As such, we support the legalization of civil marriages with all the associated civil benefits. Religious ceremony and choice should remain a private matter. While this issue is debated in our country’s highest court, we will continue to hold space with our own LGBT members and their families.”

Ar nDraiocht Fein: A Druid Fellowship (ADF), the largest Pagan Druid organization in the United States, also released a statement yesterday noting their historical support for inclusiveness and equal rights.

Current and former ArchDruids of ADF at a Clergy Retreat.

Current and former ArchDruids of ADF at a Clergy Retreat.

“Since our founding, Ar nDraiocht Fein: A Druid Fellowship (ADF) has championed inclusiveness in our rituals and in our church. Our Constitution has long forbidden discrimination on the basis of race, ancestry, color, physical disability, age, gender, or affectional orientation. And we all stand together in affirming this basic principle.

As such we support not only our LGBTQ members, but all of our members, in knowing that they stand equally before the Gods and Spirits, in fellowship with each other and in equal reciprocity with us all.

We pray that the  Justices of the US Supreme Court will be granted the wisdom and understanding that they will need to perform their duties.  ADF also calls upon all its members to live by our virtues in opposing discrimination, and to do what is right to effect positive change in our lives.”

In addition to those organization’s official statements, prominent Pagans within our community have been stepping forward to make their own views heard. Church of All Worlds (CAW) co-founder Oberon Zell in a statement sent out to supporters via email said that, quote, “I am a member of a religion (Pagan) which strongly feels that people should be able to love and marry whomsoever they choose.” Zell went on to say that “it should be evident to all (as it is to opponents of marriage equality) that laws governing the structure of marriage are in fact, RELIGIOUS laws intended to establish the predominance of a particular faith, and “prohibit the free exercise” of other faiths. And therefore any such laws are ipso facto unconstitutional.”

T. Thorn Coyle, author, teacher, and co-founder of Solar Cross Temple, at her personal blog, advocates for societal changes far more sweeping than same-sex marriage.

T. Thorn Coyle

T. Thorn Coyle

“I stand for love, yet haven’t joined in very active support of what some people call “gay marriage” or others call equal rights because the struggle feels much, much larger. Fighting for the rights of my gay and lesbian friends to marry is on one hand a wonderful thing. I am for people making commitments and sacred bonds to one another. I am for all citizens of a country actually having equal rights under the law. To give one set of citizens rights denied to another set is illegal and unjust. However, for me, allowing two men or two women to marry one another just isn’t enough. It isn’t the sort of equality I really want. I’m more queer than that, and more of an anarchist, of course.  I desire equity far more pluralistic than the simple replication of a state sanctioned nuclear family.

What right does government have to tell us what sorts of relationships are important to us, or what sorts of families we can build and grow together? We cannot build the society I want for us all – a society of comrades and friends, who care for one another’s children, who wipe away the tears of a friend we’ve had for 30 years, who share food and housing when times are tough or when times are very good – we cannot build this when we are intent upon saying that love is only important, and only has rights, when shared between two people.

Love is greater than that. We are greater than that. I firmly trust that we can work out how to love and whom to commit to on our own. If we want to write up contracts saying that the children of our best friend of 40 years can inherit our home when we die, we should have the right to do so. If we want our girlfriend at our bedside in ICU, that should also be allowed.”

This is, I anticipate, just the beginning of Pagan expressions on this issue as we await the rulings on DOMA and Prop. 8 in June. For my own views, and a wrap-up of coverage to date, see yesterday’s post. We here at The Wild Hunt will be highlighting special coverage and voices on this issue as we head towards the Summer.

Unsolitary

Eric O. Scott —  March 15, 2013 — 20 Comments
Picture taken in my parents' kitchen.

The banner of Coven Pleiades.

We are chanting, waiting for Lorelei to appear:

Full moon shining bright, midnight on the water
O! Aradia, Diana’s silver daughters

If Coven Pleiades, the Wiccan group I was born into, had only one song, it would be this one. We sing it, our voices growing loud enough to fill my parents’ house with the force of our love, loud enough to fill the dark space where Lorelei waits, her hands bound, her eyes covered, her body naked. This is her initiation ritual, the first we have held in several years – the first, I think, since my own second degree.

It’s also the first time I’ve seen an initiation from the other side of the blindfold. It’s a bit like being backstage at a play, or a magic show. I am part of a large cast, performing a show for an audience of one. When Lorelei appears, she will be set on a path beset by obstacles, a sharp and thorny forest filled with the howls of beasts. And of course, we are those beasts and brambles, both her path and the things that block her from it.

The priest, my father, goes to retrieve Lorelei from the underworld. She arrives at the edge of the circle, nervous, but ready.

“What is your name, child of the Goddess?” asks my mother, assuming the form of the White Goddess.

“Lorelei,” she says, formally adopting this as her Craft name.

“And what do you bring with you?” asks the Goddess.

“Perfect love and perfect trust,” says Lorelei.

Thus she brings the traditional wages of initiation, ready for us to offer her the bargain that they might buy.

***

Lorelei’s initiation happened the Saturday after Pantheacon. I had begun to recover by that point – returning to a soulless office job will do that for you – but still, I felt like a changed person. I had gone through a lot, been exposed to many things I had never seen within Pleiades.

Several people have told me that it was a brave act for me to come to a big event like Pantheacon alone. This was always said with the unspoken but obvious afterthought, “brave, and perhaps foolish.” I had nobody there to pull me back if I went too deep, nobody to ensure I, to use both a drug analogy and a play on words, didn’t have a bad trip. I can see how, had I been a slightly different person, or things have gone a slightly different way, I could have been overwhelmed by the experience, left broken by it. This is not to say that I made no friends at Pantheacon; the first thing I did when I got off the plane, in fact, was to meet the people who would become the dramatis personae of my weekend. But many of those folks were exactly the people luring me into new experiences, for which I might not have had the appropriate mental defenses.

This company of two thousand Pagans taught me much about solitude, and its value. I learned of my own need for loneliness in the times I had to withdraw to the quiet of my hotel room for an hour to escape the crowd. I learned more firmly about the things I could accept into my practice and the things that I couldn’t. And I learned that, sad to say, I’m really just not cut out for 1 AM hospitality suite parties. (Sorry, guys.)

On the last day of the convention, I went to Teo Bishop’s presentation on the Solitary Druid Fellowship. Compared to much of Pantheacon, it felt mellow and contemplative: just an audience, seated in the round, with Teo standing in the middle, spinning back and forth to face each of us in turn.

If I am being honest, I didn’t go to this workshop because I thought it would be particularly interesting to me. It was, after all, addressed to solitary members of the ADF, and I was neither of those. But I was more interested than I thought I would be. Teo knows how to tell a story.

In this one, he described the special needs of a solitary Pagan, reflecting the greater needs of that particular umbrella by describing what he needed in his own practice. He brought in his personal history – his past life as an Episcopalian, his current life within ADF, his love of liturgy and the Book of Common Prayer. He told us of the challenges of solitary practice – the feelings of loneliness, of personal motivation, of being disconnected from a greater religious practice. And he brought in the advantages of solitude – contemplation, personal direction, the opportunity for great work within the body of the individual practitioner.

I had never considered that being solitary could work out to one’s advantage, myself, so this last part came as a surprise – but I saw the possibilities as soon as Teo mentioned them. He had a point. Like many of the great ideas I have encountered in my life, I immediately recognized this one’s worth. Also like many of those great ideas, I recognized pretty quickly that it wasn’t meant for me.

Yet it made me think about my own practice, and how it related to the things Teo was talking about – the benefits and the consequences of being so ingrained into a group.

In my mind, the coven – or, to be more accurate, my coven, Pleiades – is the fundamental unit of religion. (Let me emphasize the words in my mind, lest you think I’m prescribing a course of action that I believe everyone must follow. You, as you have likely noticed by now, are not me.) The dynamic of the group is the basic energy which powers Wicca for me, and as our composition and focus changes, so does the religion. While I have explored and practiced several other forms of Paganism – Taoism, Kabbalism, a long courtship with Asatru – my mind always returns to Pleiades, which, to me, is Wicca itself.

This is a source of great strength, for within the group I find my teachers, who have guided me in my explorations of life and magick. Here I find my elders, who have watched me grow up, whose relationships with me have been a constant evolution. And here I find the people to whom my magick is directed, the people who assure me that my practice has a purpose beyond myself.

And this is a source of great trouble, too, because the relationships within a coven are not stable things. People move away, fall in love, break up, fall out. Even if those changes have nothing to do with our rituals, they still reverberate throughout our circle, like concentric waves in a pond once a rock has been thrown in. If those waves are violent enough, they can threaten the existence of the coven’s very existence; I suspect more covens have been destroyed by such forces than survived them.

To me, it’s worth the heartache. A good coven is a family, after all, and every family is a source of both sorrow and solace. That’s the bargain we make, and most of us, I think, find it a worthwhile one. For me, Pleiades isn’t even that old saw, a “family of choice” – I didn’t choose them. They’re simply family, as much as a family of blood or law.

***

The main business of the initiation has concluded. Lorelei has taken off her blindfold, had her hands released, slipped her robe back onto her body. She has been told the secrets, which I will not speak here. Now we sit, drinking wine and munching on cakes. We are talking – mostly about the ritual, giving Lorelei congratulations and presents. (I, in typical fashion, left my present in the car, so it will have to wait until later.) But we also talk about mundane things. We crack jokes. We talk about the present and the past. The name for the act is communion, after all. And here we are, a coven, communicating.

At one point, my dad clears his throat and speaks. “In a lot of groups, initiation means that you are a Witch. It’s a title you get by going through the ritual. Here, we don’t do that. Whether  you call yourself a Witch or not, that’s not for us to say – that’s between you and your gods.” He smiles at Lorelei. “For us, initiation means that now, you are our Witch. That you belong to us, and we belong to you.”

I have belonged to Pleiades since long before I was initiated, since I was in the womb. I am an unsolitary Pagan; I don’t really know any other way to do it. They are the the path and destination, the actors and the audience. While I stumble through the darkness of life, they are the ones stretching out their hands to mine. They guide me – and I guide them – on our eternal journey to our destination, our source, our home.

This is a follow-up piece to the two-part series on solidarity written by Heather Greene for The Wild Hunt. There is a great deal of conversation taking place around A Question of Pagan Solidarity: Part 1 and A Question of Pagan Solidarity: Part 2, and this post offers a practical example of how solidarity can be experienced by solitaries, and how that experience of “solitary solidarity” can inspire those in the broader community to approach solidarity as a meaningful practice.

Solitary Tree

Solitary tree at Sunset (CC)

Some have asked, “How can we have a conversation about solidarity if we can’t even agree on how we define ourselves?” I’d suggest that having a conversation about solidarity might help us have the conversation about identity, especially if we engage with one another with the intent to experience solidarity, rather than simply define it.

I’m going to offer up an example of solidarity in practice, particularly solidarity for solitaries. “Solitary solidarity” may technically be an oxymoron, but so is “deafening silence,” and who doesn’t love the poetry of that term? An oxymoron can be useful, beautiful, and relevant, and I think this example of “solitary solidarity” might even help us discern a new way of engaging with one another in community.

I’ve committed myself in service to the Solitary Druid Fellowship, which is built on the concept of solidarity for solitaries (or as I often call it, congregation in solitude). Our solidarity is not one of a strict agreement of identities, or even an agreement about an identical practice. Ours is a solidarity build around the awareness of each other’s existence, of each other’s mutual needs, and of our commonalities. Our differences are respected and supported, and they do not threaten the life of the Fellowship, because the Fellowship is not built to institute uniformity.

SDF LogoOur solidarity is the grounds of our shared spiritual practice. We join each other in a shared observance of the High Holidays, the Sabbats, using a shared liturgy. But even in that framework, there is room for individuation. Some will be observing Imbolc, and others Charming of the Plough. Some will make libations to Roman gods, and others to no gods at all. Some will take the liturgy and completely re-write it, using it only as an inspiration for their religious observance. And yet, though all of this, there is solidarity among us. We are aware of each other, we are holding each other in a state of respect, and we are, if in this way only, united.

Our consent to this solidarity allows for us to step into an experiential reality of interconnectedness. We are doing something together, even as we are apart. Our togetherness is not synchronous. We are not coordinating a “shared ritual” at a specific time on a specific day. Our asynchronous observance is more of an agreement we make to honor what is meaningful to us, to celebrating in the way that is most resonant for us, and to steering clear of the impulse to fence one other into specific ways of being, thinking, acting, or identifying.

From the outside, this solidarity we experience may seem trivial. It may appear insubstantial enough to constitute “solidarity.” But for those who consent to being part of this Fellowship, which is but one model of how “solitary solidarity” might be experienced, we open ourselves to a different understanding. Through the doing, there is a new experience of knowing.

If I were to attempt to make this solidarity into a “Pagan solidarity”, or an “ADF solidarity,” I would be missing the point, and I’d be shutting certain people out. There are ADF members who are participating in the shared practice and observance of the Solitary Druid Fellowship, of course. The Fellowship is a service extension of ADF, so this is only natural. But there are also non-ADF members who are taking part. There are people who don’t identify as Druids, polytheists or Pagans, and some who don’t have a clear take on what the gods are at all. There are theists, atheists, polytheists and agnostics taking part. They are approaching reverence, albeit for different things. They are sharing language, even as they’re engaging with it differently. They are suspending the need to be the same, and in doing so they are opening themselves up to something harmonious.

I would like to see other experiments in solidarity. I would like to see it on a micro and macro scale. I’d like individual traditions to see how they can foster solidarity among themselves, and then see if there are ways to extend that experience of solidarity outside their boundaries. Approaching solidarity with other solitaries is an opportunity to experience solidarity on the scale of the individual, and if we allow ourselves that, perhaps we might begin to allow if for larger groups who identify differently than we do.

We might experience solidarity with humans who don’t look, think, dress, love or act like us. We might begin to foster a deeper respect for one another, and come to honor the ways in which we are unique, and the same. In time, this newfound respect might extend to those non-human beings who share our land, our water, our food, our resources. In time, we might find more ways to experience solidarity than we do discord.

Solidarity can become a discipline, like meditation. Seeking to know the feeling and experience of solidarity, to understand how it can be felt among a seemingly disparate, disconnected people, makes possible new awarenesses, new understandings.

How do we have a conversation about solidarity when we aren’t in agreement about identity and terminology? We answer that question by devising new ways to experience solidarity. We find the new way by making a new practice.

Then, we come to understand solidarity.

This, at least, has been my experience.

So I ask you —

How have you sought to create an experience of solidarity? Or, could you conceive of a way to do it? 

Can you imagine a way to foster an experience of solidarity with those in your tradition? If so, what would that look like? Then, could you imagine a way of expanding that experience of solidarity to those outside your tradition?

How would you do that? Through liturgy? Through a shared calendar? Though a shared language? A common practice?

How can you make solidarity happen?

Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. My hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!

The Maetreum of Cybele Launches Crowdfunding Initiative: The Maetreum of Cybele, Magna Mater, has been in an ongoing tax battle with the Town of Catskill, New York, a battle centered on whether their building should be afforded a property tax exemption. The most recent round of this fight, before the New York State Supreme Court, did not go well for the Maetreum, though they feel their case for appeal is strong. However, to file that appeal, they need money, money they simply don’t have after years of legal challenges. So, the Maetreum has now launched an IndieGoGo campaign to raise $5000 to continue their fight.

“We are now in the process of filing an appeal and this matter will need to go up to the higher levels of New York’s court system.  Unfortunately, we have been unable to find a pro bono attorney to take the case and many of the legal advocacy organizations that we contacted were unable to help, either, thus forcing us to foot the legal bills ourselves.  These have now exceeded $30,000 over the years (and, mind you, we have never even taken in $30,000 in a year!).  According to our best estimates, the Town of Catskill has spent easily six figures of taxpayer money on our case:  more than they could ever get from either taxes on the property or proceed from a foreclosure sale!  The Town Supervisor even went on the record and told a reporter for the local paper, the Daily Mail, that the town considers us to be an “illegitimate religion”.  They have not done this to any other local religious group or church.”

In an exchange with Rev. Mother Cathryn Platine of the Maetreum, she stressed that time and resources were running out, quote, “our attorney wants the entire fee by the filing date which is Feb 4. We have an excellent chance of winning and have raised half the needed fees ourselves but the winter expenses along with the balance is making it difficult. Viktoria and I are selling off our antiques acquired over a lifetime to raise additional money.” So, if this is a case you care about, if you’d like to see the Maetreum continue its work, or are worried about the precedents established if they cannot continue to fight this case, spread the word and donate to their campaign. The Wild Hunt will be keeping track of the Maetreum’s tax battle as things progress.

ADF Marks the Passing of Former Preceptor Rev. George Lee:  Druid organization Ar nDraiocht Fein (ADF) announced on their official Facebook page yesterday that Rev. George Lee (aka Raven Mann) a liturgist, ritual leader, and former preceptor within the ADF, had passed away at the age of 49.

Rev. George Lee (Raven Mann)

Rev. George Lee (Raven Mann)

“Raven Mann was an effective priest and ritual leader, and also an accomplished liturgist. He served as the ADF Preceptor during the latter half of Rev. Skip Ellison’s term as Archdruid and made many contributions to the deliberations of the ADF Clergy Council. His passing will be a great loss to ADF.

Our thoughts and prayers go out to his wife, Rev. Kelly Kingston (Carrion Mann) and their daughter Morrighan at this sad time. We also pray that he may pass quickly to the Otherworlds in the company of his Ancestors.”

For any that wish to make donations to Reverend Raven Mann’s family to help with funeral costs and things, 6th Night Grove, ADF has started a Raven Mann Memorial Fund. We here at The Wild Hunt offer our sincerest condolences, may Raven Mann rest with his gods and return to us again.

A History of New York Paganism: The New York Pagan podcast has posted audio of the first of four Pagan Way 40th Anniversary Lectures that took place in November. Presented by the New York Pagan Alliance, the First Unitarian Congregational Society of Brooklyn, New York, and the New York pagan community, the first lecture features Margot Adler, author of “Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America,” and Michael Lloyd, author of “Bull of Heaven: The Mythic Life of Eddie Buczynski and the Rise of the New York Pagan.”

Margot Adler, Michael Lloyd, at Anniversary Pagan Way Lecture Series; photo by Brian Brewer

Margot Adler, Michael Lloyd, at Anniversary Pagan Way Lecture Series; photo by Brian Brewer

“New York Pagan History: How We Got to Where We Are Today, the first in the series, featured author Michael Lloyd, whose painstaking efforts to chronicle the historic and cultural forces that influenced the establishment, rise, fall, and rebirth of the New York Pagan community have produced a treasure trove of well-documented insights into the earliest beginnings of the Pagan movement. […] Margot, who provides the foreword to Bull of Heaven, shares in this talk how her earliest encounters with the Craft were deeply influenced by Eddie Buczynski and the emerging New York City Pagan community of the early 1970s.”

For more on this lecture series, see Zan Fraser’s write-up at The Juggler. To download the audio of the lecture, head over to the New York Pagan podcast site. I look forward to hearing the rest of this series, and I encourage my readers to subscribe to this podcast. For some more background on what The Pagan Way is, check out Aidan Kelly’s recent post on the subject.

In Other Community News:

That’s all I have for now, have a great day!

Why, in the name of all that is good and holy, is anyone still paying attention to Kirk Cameron? In what way is this former teen television star turned laughable Christian caricature relevant enough to our culture to get a primetime interview slot on CNN? Does anyone really care about his views on homosexuality or same-sex marriage? The stark truth is that his once familiar face, tied to his evangelical Christian views, are the only thing keeping him on the fame radar (albeit in a d-list reality-television manner). However, since there are still folks out there who seem to take Mr. Cameron seriously for some reason, here’s a gold-plated proof that no one, not even the most fervent Christian “Growing Pains” star, should give his “crocoduck” theology mainstream attention.

Crocoduck proves God exists!

Crocoduck proves God exists!

In 2006, Cameron used his “excellent acting talents” to “infiltrate” a Druid ritual. Specifically, a ritual put on by Ravens Cry Grove (part of Ár nDraíocht Féin) in Southern California. Cameron and Ray “Banana” Comfort secretly recorded the ritual, and lied about secretly recording the ritual when questioned about it (because it’s OK to lie to non-Christians apparently). You can download the show, here. You can also find an edited version of the segment, here.

Ravens Cry Grove (part of Ár nDraíocht Féin).

Ravens Cry Grove, the folks Kirk Cameron were concerned might sacrifice him.

Cameron says he thought he got out of there “by the skin of his teeth,” insinuating that he felt endangered by a group of California Druids singing, chanting, and sharing fellowship. This is the man who CNN wants to talk about religion with. This is the man Piers Morgan calls “brave” and “honest” for spouting the same old conservative Christian party line about marriage and homosexuality that has fallen increasingly out of favor in the United States. The bitter truth is that Cameron is a sad has-been who depends on someone, anyone, finding him offensive so he can feed his attention-starved ego for a few moments more. Even sadder, mainstream media outlets are obliging, when they could have picked from a thousand theologians, scholars, or religious leaders to opine about morality or marriage. Instead, we have the star of “Left Behind 2: Tribulation Force.”

In the future, when CNN or any other major news network decide to give Kirk Cameron precious airtime that could be used to discuss serious issues, or talk with actually important figures, just remember they are instead bolstering the limping career of a man who thought infiltrating a Druid grove in California was a dangerous and worthwhile activity. Cameron’s views on marriage and homosexuality are offensive to me, but I’m almost as offended by the media outlets who seem to think giving him a spotlight is a good idea.

ADDENDUM: When I wrote this post yesterday, I quoted a site called “Objective: Ministries.” It seems they are a hoax website that  specializes in blurring the line between parody and reality. Kirk Cameron really did “infiltrate” a Druid ritual, and really did a radio show where he bragged about his ability to fool the Druids, but the rhetoric I quoted from Objective: Ministries is not “real.” Though, it sounded so like Christian rhetoric I’ve heard elsewhere that I didn’t even think to double-check it. So, in short, I was punked. I’ve removed quotations from that site, leaving everything else intact. Mea Culpa.