Archives For Pagan Voices

Pagan Voices: T. Thorn Coyle, Ivo Dominguez Jr, Rhyd Wildermuth, and More!

Jason Pitzl-Waters —  March 24, 2014 — 143 Comments

 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.

Rhyd Wildermuth

Rhyd Wildermuth

“Strings and wires and cords bind me and embrace me and restrain me, but they are not mine alone. There are other filaments, unseen but always felt, invisible but ever-present.  Some tie you to me, thoughts and dreams, laughter and hatred, what is shared and what is feared.  I meet you and we are tethered, sometimes anchored, sometimes set aloft like connected balloons slipping from the hands of children into the endlessness of sky.  Some tie me to you, affection or dislike, duty or admiration, care or casualty, love or loss.  Some are like chains which weigh upon the soul, but many others like long stitches which keep us together. Not just in present, either.  There are the threads of fate woven into my form and existence at birth and from even before, the tugging strong rope of destiny unfolding, and all the myriad unfollowed threads of stories and sorrows, possibilities and failures still loose. I’ve heard existence spoken of as a web, but I have never quite felt this true.  Webs are spun to constrict and trap, to bind and kill.  A broken strand does not destroy it.  Its patterns can be predicted, its geometry assured. No. Rather, then, a tapestry, woven from time and the self, of threads countless and coloured, and each strand is you, and you, and you, and some of them are me.” Rhyd Wildermuth, on strings, and the tapestry of existence.

Julian Betkowski

Julian Betkowski

“Part of the process of community building is realizing that community will be composed of others potentially quite unlike ourselves. We must be willing to release our preconceptions and allow others to speak for themselves. Others are not simply mirrors, dully reflecting our own images back to us, they possess a depth and mystery all their own. When we interpret the speech of others as metaphor, we strip them of their depth, of the richness of their experience, and refuse to acknowledge any unique substance in them. Simply, others are reduced to pale imitations of ourselves, and can only be understood as phantom extensions of our own being. This is a subtle form of solipsism. The strategy of reinterpretation becomes even more troublesome when the speech of others becomes so unique, so different from our own expectations, that it naturally resists all attempts to be read as metaphor. We will encounter others with whom we share so little in common that descriptions of their own experiences will find little to no resonance among our own store of memory. In such situations we are forced to either employ extreme hermeneutical maneuvers in order to apologize their speech with our experience or disregard it as nonsense. Alternatively, we could, most simply, just accept it as it is presented to us.” - Julian Betkowski, on resisting the urge towards metaphor in our interactions with others.

Carol Kirk

Carol Kirk

“Even to use the word “community” when speaking of Pagans would seem to be a misnomer.  There is no Pagan community where I live.  There is just a small group of Pagans who get together over coffee every two weeks and then go their own way. They have no interest in working together on community projects or in working with those of non-Pagan religions. They don’t have any interest in creating any sort of Pagan community so why care about reaching out to the rest of the interfaith community at all?  It seems to me we have become as judgmental and as intolerant of each other as those other religions we complain of when they do the same. Perhaps our interfaith work as Pagans needs to begin with ourselves.  If we cannot find tolerance and an ability to work together between the various forms of Paganism, what chance do we have of finding it in the outside world? Something to remember about interfaith work is that it isn’t all about talking about your beliefs and practices with others; although, education to end misinformation is certainly part of what we in interfaith hope to accomplish.  Rather successful interfaith is about gathering those of many faiths who have an interest in programs to benefit their community, to promote social justice, and to work to the good of all.  It is through working side by side on such programs that we come to acknowledge that we are all human and that we can and do care for each other.  Maybe this is where the various Pagan religions need to start.” – Carol Kirk (aka Lark), on interfaith within the Pagan movement.

Ivo Dominguez Jr.

Ivo Dominguez Jr.

“What matters to me is that we leave behind a viable culture and a real infrastructure as Pagans. Infrastructure  is the single most important next step. Things that are tangible and real in the physical world are infrastructure. It could be a building, be land, be a library or a shrine or temple. A large event like Pantheacon is infrastructure too. It takes a large number of individuals, money, time, and energy to create this Brigadoon type of event that lasts only a few days. Three thousand people intersect in a great Pagan crossroads, like a Pagan United Nations session. This is also fragile, it takes very little to destroy an event. It take a lot to maintain, and requires cohesiveness of a group to continue. How we hope to maintain things like this is by this example. We put on an event every few years called Between the Worlds. In 2015 it conflicts with a smaller annual event in the Mid-Atlantic area the Sacred Space conference. We could just go forth and divide the teachers and participants between the two events. The smaller group would probably suffer financially and possibly become less viable. Our two boards met and decided to hold a joint conference. Both events will take place in the same hotel and admission to one gets you admission to the other. We have worked it out to be fair and keep both events, the infrastructure viable.  Cooperation is possible, it is not easy. It is messy, but it can be done.” – Ivo Dominguez Jr., on what Paganism needs to accomplish in the next 20 years. 

Sable Aradia

Sable Aradia

“Here was a great book; a practical step-by-step guide,  with detailed tables and illustrations, that explained magick in a direct, matter-of-fact manner which encouraged scientific thinking and observation of empirical evidence.  Sometimes I am a little obsessive about things, and I threw myself into the Work.  I did the year-long course delineated in Mr. Kraig’s excellent textbook in six months. This is not something I recommend, by the way.  My life went promptly to hell for the next two years, grounded in personal magickal transformation and teenage angst.  But I emerged from that period as a very strong person, with a lifelong appreciation for and love of magick and the Craft. I credit Modern Magick with significantly improving my magickal technique; because the training was excellent, and because I did it at such a young age.  I have seen this book since listed among recommendations for “Advanced” material that long-time Witches, bored with the basic how-to books, could go to in order to take their practice to the next step.” – Sable Aradia, on how Donald Michael Kraig impacted her life and religious practice.

Lon Milo DuQuette. Photo by Charles Elliott.

Lon Milo DuQuette

“I bet you’ve always felt special, haven’t you? Be honest with yourself. I’d wager that even as a child you you were haunted by the uneasy feeling that you were different from everyone else around you. You probably felt (and still feel) profoundly alone with a host of naughty feelings, secret fears, disturbing dreams, curious passions, and desires that are uniquely yours and yours alone. Compared to everyone else, you might consider yourself quietly odd, different, perhaps even defective or incomplete. Nevertheless, even though all of us to one degree or another secretly believe ourselves to be profoundly and fundamentally flawed, we simultaneously believe we are the most special, most interesting, most fascinating person in the universe—the super-star of our own movie, the protagonist of our own novel, the most important actor in the great drama of existence. Am I right? Don’t worry if your answer is “yes.” You’re probably not too crazy. And you’re certainly not alone in your megalomania. Everyone feels that way—and for good reason. Because it’s true!” - Lon Milo DuQuette, on finding the Muse.

David Oliver Kling

David Oliver Kling

“Recently, I found myself feeling like I was running through a gauntlet within a local Facebook group by a few members of the group who had a serious problem with Christopaganism.  Their problem was centered on their understanding of, “the Bible says this…”  What transpired was a litany of Bible passages they felt that condemned Paganism.  I responded that I didn’t feel it necessary to “proof text” with them and volley back with other Bible passages.  I responded that I didn’t feel the Bible was “inerrant” and that I believed it was written by people struggling to make meaning out of their world.  I mentioned that what was important was the hermeneutic one used to interpret the entire text and not taking various texts out of context to use as a “theological weapon” against another. What does it mean for Pagans if we become what we say we are not?  One does not need to embrace Christopaganism to dialogue about it for understanding.  What does it say if we become the type of community that expects tolerance from others without practicing tolerance?  This is the heart of the dilemma I presented. This same treatment I’m advocating towards Christopaganism should be offered towards other forms of Paganism different from one’s own.   As a community, Paganism is starting to mature.  We’re starting to “come of age,” and with that comes responsibility.  In life it is often common to give youth or adolescence a “pass” from time to time with the explanation of, “Well they’re young…” As a community we’re reaching a point where we can no longer be given a pass.  We need to practice the tolerance that we covet for ourselves and when we fall short of this, and we will, we need to acknowledge our shortcomings and keep trying.” - David Oliver Kling, on practicing what you preach.

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“Do you know that thing which happens to some performers, who are great in a performance in front of thousands of people, but then they falter when they know that their mother is in the audience? This kind of feels like that: I’ve done rituals halfway across the world, and in many other parts of the U.S. (including not far from here, in Anacortes and Seattle and Bellingham), in front of large groups of people, but this is different. Two people who will be there have only done/been at one other ritual, ever (this one!), and while I’d like it to be good for them, at the same time, I know that pretty much anything will be good as far as they’re concerned…And, I know the main Diva who will be receiving our praises appreciates anything and everything that people are able to do for her, and should be pleased with this (which may be the largest group I’ve ever had for a ritual to her–the next-largest being myself and two others, including Erynn Rowan Laurie, in 2009 at her house, and likewise one in 2005 in Ireland with two others, including Sharynne MacLeod Nic Mhacha at my house there), nonetheless, there’s another audience that we don’t often take as much into account as we ought to, even as scrupulous, self-conscious, and (most importantly!) other-aware polytheists and animists, which is the place of place itself and those places that are particular to us and know us and in which we have lived, but which may not be “used to” certain sorts of activities by us in those locations.” – P. Sufenas Virius Lupus, on a strange form of homecoming.

T. Thorn Coyle

T. Thorn Coyle

“There is nothing in our lives that is not sacred. Our laughter. Our excretions. Our hopes and dreams. Our fear. The way we love. The way we cry. The way we fight. What we eat. How we learn. There is nothing in our lives that is not sacred because life itself is a holy and blessed thing. Every flower, animated. Every rock, an ancient pattern. Each song, an expression of humanity in relationship to all things. We are star stuff, it is said, and this is true. We are made of the same iron that gives off distant, dying light. We are made of the same iron that anchors us to this earth. Sometimes we remember. Sometimes we forget. Every day presents this offering: Try again.” – T. Thorn Coyle, on living sacred. 

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

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Pagan Voices: Shauna Aura Knight, Deborah Lipp, Gus DiZerega, and More!

Jason Pitzl-Waters —  March 11, 2014 — 72 Comments

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.

Chic and Sandra Tabatha Cicero

Chic and Sandra Tabatha Cicero

“For thousands of years, healing the sick has been one of the main goals of magic. In ancient times, disease was believed to be caused by harmful spirits that entered the body. Ancient shamans and priests dressed in the skins of lions and other powerful totem-animals in order to cure illness and exorcise the offending spirits. Magic was an important part of medical treatment and the sick were brought to the temples to be healed either by incantations and exorcism, and drugs and herbal remedies. Priest-magicians often used a combination of physical as well as psychical therapeutics. Of course advances in modern medicine have greatly increased our understanding of the human body and the various causes of disease. One should always consult a doctor whenever a health issue is involved. And yet, more and more doctors are beginning to appreciate the benefits of what has been called ‘energy psychology’ or ‘noetic therapy,’ such as the healing effects of music, imagery, touch therapy, and prayer. These techniques are nothing new­—Albert Szent-Györgyi, the 1937 Nobel Laureate in medicine, stated that that, ‘In every culture and in every medical tradition before ours, healing was accomplished by moving energy.’” - Chic and Sandra Tabatha Cicero, on using magic to heal the sick.

Gus DiZerega

Gus DiZerega

“The so-called ‘free market’ advocates put the values of capital ahead of human values such as seeking to preserve the earth’s environment for future generations. They were advocates of an inhuman system best served by the most sociopathic of human beings. Because we Pagans include the world within the network of our ethical relations the conflict with Pagan spirituality runs even deeper than capitalism’s conflict with more purely human-centered religious traditions. All genuine spiritual traditions value human beings, but ours also honors the earth. This is our chief, perhaps our only, real conflict with the modern world, and on this issue we are on the side of humanity as a whole as well.  But last time we Pagans confronted the issue, we were not. [...] The challenge for men and women of good will, a challenge I believe affects Pagans particularly deeply, is to find humane alternatives to capitalist amorality by perfecting the insights that gave us the best of the modern world.  Looking backwards has proven a mistake.  The Mondragon workers cooperatives and smaller but very successful American businesses organized in the same way, like the Alvarado Street Bakery, show us a way forward.” – Gus DiZerega, on Paganism and the crisis of Capitalism.

Deborah Lipp

Deborah Lipp

“I have been a festival participant quite literally from the beginning. I went to my first festival, well, right before I was initiated at age 21. Before my son was born, I went to 3-4 Pagan festivals a year. After his birth it was more difficult and I have slowed down, but I have been going to festivals for more than 30 years. Festivals were something that my high priestess, as a young witch, was very adamant about. Going to festivals was a way of meeting people, of exchanging ideas, of learning cool new chants to use in ritual. It was important. This is a part of Pagan history, too. As a young Pagan entering the community and you may not value festivals because they are corny, people dress funny, and you have to sleep in a tent. They don’t understand that the existence of the festival movement, which began in the eighties and didn’t really take off for another five years, transformed the face of the Pagan community. It is one of the most significant contributions to the Pagan community of the last thirty years. Before there was an internet, there was a Pagan festival movement.” – Deborah Lipp, on the importance of Pagan festivals.

Rhyd Wildermuth

Rhyd Wildermuth

“What fascinates me particularly about the untethering of Privilege from its context is that many of the complaints are quite valid, but fail to acknowledge a simpler category because it’s generally verboten in American discourse:Class.  Much of the systematic oppression which Privilege is used to address fits squarely within the traditional description of Bourgeoisie, even within Pagan contexts.  The discussions of Wiccanate Privilege, for instance, might have been better served by pointing out that the context in which many (white, middle class–that is, bourgeois) people organize gatherings for Pagans and speak on behalf of other Pagans is a place of assumption of normality, a defining characteristic of the Bourgeoisie.  Many of the Naturalist vs. Polytheist debates likewise could be better described as such, as it is a uniquely bourgeois insistence that the secular modalities which sustain Capitalism (and their position of power) must be the truth by which all other truths are measured.  Anything apparently anti-thetical to the continuation of the bourgeoisie, then, must be fought off, silenced or belittled, depending on the apparent threat.” – Rhyd Wildermuth, on meaning, class, and belief.

John Beckett

John Beckett

“Building the Pagan world of 2064 requires thinking beyond what we see in front of us today. Vibrant, growing religions are vibrant and growing because they respond to the needs and desires of people where and when they are. So part of the problem in figuring out what to build for 2064 is figuring out what the world as a whole will look like in 2064. In 1964 the future was supposed to be flying cars, cities on the moon, and 20 hour work weeks. Instead, we got the internet, smart phones, and Wal-Mart. Can we do any better at predicting the future? The driving forces in today’s world are globalization, population dynamics (falling birthrates in the West, exploding populations in the global South), climate change and peak oil. Will 2064 in the West look just like 2014, only with worse weather and higher energy prices? Or will we see dense, compact cities for the rich, decaying suburbs for the poor, and exurbs returned to farmland? Or something else only some random futurist is even contemplating?” – John Beckett, sharing a vision of Paganism in 2064.

Morpheus Ravenna

Morpheus Ravenna

“I have been for some time slowly gathering material for a book. The book that I have long wished someone would write: an in-depth, well-researched, comprehensive book on the Morrígan: Her history, lore, and cult of worship; incorporating contributions from historic, folkloric, archaeological, and modern sources, and guidance for devotional practice with Her in a Pagan/polytheist framework. The book that would bridge the gaping chasm that currently exists between the quality of information available about Her from academia on the one hand, and popular Pagan literature on the other. The book I constantly wish I could refer people to when they ask me what they should read to learn about the Morrígan. This project has been slow-cooking on my hearth for about a year, but since I am kept busy working for a living at my art business, tattoo apprenticeship, and a third part-time job to make ends meet, I have not been able to prioritize it. Yet. That’s where things are changing. Two days after I got home fromPantheaCon, I got marching orders. In my daily devotional meditations, the Great Queen laid a binding on me that morning: a nóinden (ninefold counting of time). A nóinden is usually read as a period of nine days or nights; in this case, nine months. Nine months to get the draft written. This is what I’ve been given to do. It is a priority now.” – Morpheus Ravenna, on writing a book about the Morrígan, for the Morrígan.

Yvonne Aburrow

Yvonne Aburrow

“Some Wiccans seem to have misread or misheard “Wiccanate” as “Wiccan”. As I understand it, the problem as stated is that the Pagan book market is flooded with “Wicca 101″ books, which means that a lot of Pagan discourse is couched in the language of Wicca 101 books, and there’s a set of assumptions out there in the public domain about what Pagans do, based on these books – that all Pagans celebrate the festivals of the Wheel of the Year, that all Pagans think the deities are archetypes and expressions of a single underlying divine energy, that all Pagans do magic, and so on. And the complaint is that workshops at events are also based on these assumptions. Whilst it is true that the market is flooded with these books, and that many people assume that Paganism means Wicca-lite, some of these assumptions are also problematic for Wiccans, especially Wiccans who don’t conform to general expectations and assumptions of what Wicca is about.” – Yvonne Aburrow, on polytheistic, Traditional Witches, and Wiccanate privilege.

Sam Webster (with Herm), photo by Tony Mierzwicki.

Sam Webster

“What Aquinas was doing with his definition of the supernatural was finding a way of separating the Divine, in his case meaning Yahweh, called ‘God’, from the World. The ruler must be external and above the ruled, in other words, above the world, and then Aquinas built the logic and authority of his theology on this basis. I have to firmly reject this approach to theology as destructive. It results in a frame that alienates the Divine from us, especially typified by theologian Rudolf Otto’s concept of the Divine as ‘wholly other’. This for me is one of the most blasphemous things that could ever be taught: that we somehow could be separated from the source of Being. Or in other language, that we could ever be parted from God/ess. We might feel that way at times, but neither do I see it as necessary or even possible, and I also find the idea to be cruel. In the very least it is cruel because it makes you dependent on something else, like the Christian understanding of the mediating role of the Priest, to work out your ‘salvation’. You can imagine the abuse of power that would come, and in fact came with this. Super- (above) and -Natural (derived from natal=born) gives us ‘above the born’, or as the magickians these days say, the Bornless. That which is supernatural is neither born nor dies. The laws of physics fits in this category, co-existing with the universe, changing only as it does, but we usually attribute all things physical to nature, regardless of being ‘born’ or dying.” – Sam Webster, on the (not really) supernatural.

Shauna Aura Knight

Shauna Aura Knight

“Authenticity is not turning into a self-centered jerk who only does what pleases them. But nor is authenticity bending over backwards to please everyone else in your life at the expense of yourself. Authenticity is looking at what you want in a particular moment, and looking at what you want for your life, your goals and dreams, for your larger/deeper self, and determining if that momentary desire is in alignment with your life’s desire. In our society, we don’t develop very good boundaries. That is to say, we often have a vague idea of self. Typical parenting extends identity from the parent onto the child–meaning, a parent has expectations for their child. That child either is “good” and lives up to those expectations, or is “bad” because they rebel against them. Good boundaries means you have to know who you are. And that might sound simple–and it’s really, really not. Most of us have utterly terrible boundaries. We’re a mess of the expectations placed on us by our parents, expectations from the school system, expectations from the dominant culture, and expectations from our friends, partners, and others in our lives.” – Shauna Aura Knight, on authenticity, boundaries, and shadows (she has an IndieGoGo campaign underway, check it out).

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

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Pagan Voices: Peter J. Carroll, Mambo Chita Tann, Chas Clifton, and More!

Jason Pitzl-Waters —  March 5, 2014 — 2 Comments

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 J. Carroll

Peter J. Carroll

“At the risk of causing uproar I’d classify most British Neo-Pagans as basically atheists or pantheists, they believe in their gods in a mytho-centric rather than a logo-centric way. By this I mean that they believe in them as archetypes which exist primarily in our own heads but which grow stronger and more useful and which can have real effects upon the world and on us if we choose to believe in them. They do not in the main believe that such gods and goddesses have some sort of objective existence as ‘gaseous vertebrates’, or that their myths have literal truth as historical events. Rather the myths represent teaching stories about the human condition. I feel at home with most Neo- Pagan traditions in the UK and have participated at many varied rituals and meetings. I currently attend a Druid Grove regularly. Of course they all know that Druidry consists of an almost entirely modern synthetic and syncretic ‘tradition’, but that doesn’t inhibit them at all.” – Peter J. Carroll, on his relationship with Modern Paganism.

John Beckett

John Beckett

“Many of us in the Pagan community are heavily influenced by Campbell, even if we’ve never read or seen his work.  If you aren’t a devotional polytheist or if you haven’t had experiences of individual deities, his ideas of monomyth and of “God as Force” are intuitively attractive.  The reverence in which Campbell is held within liberal religious circles only adds to his authority.  That makes it very easy for intelligent and well-meaning Pagans to interpret polytheistic experiences (of others or even their own) through monotheistic and non-theistic lenses. Is that wrong?  I’m not going to tell anyone how to interpret their religious experiences.  If Joseph Campbell’s ideas are meaningful and helpful to you, so be it – you could do far worse.  But if you tell me my experience of Danu can only be seen as an aspect of a universal Goddess or as an archetype or that it must be an expression of a universal myth, we’re going to have issues.” – John Beckett, taking issue with the effect(s) Joseph Campbell has had on the Pagan community.

Rhyd Wildermuth

Rhyd Wildermuth

“I am still traveling. I am not where I came from, nor where I am going. I am in-between, a third place betwixt here and there. When I went on pilgrimage last year, I was for five weeks in each place but also not in those places, nor where I had belonged, nor where I was going. Something about this liminality, though, is quite familiar and even comforting. Ungrounded from place, unrooted from the worlds of meaning, the families and friendships, the beds and teacups–I’m reminded that I carry my hearth with me, even as I yet have no hearth to call mine. A tent in France pulled from an over-stuffed rucksack, a crossroads in a cornfield on a druid mountain, a couch in a 500 year-old Alsatian apartment, a loft in a 200 year old Berlin commune, a room between the rooms of my nephews in Florida, a warm corner in the attic of some friends in Seattle, a shared bed with another in Portland—these are the spaces in-between where I dwell. They are places that are not mine but in which I have inhabited, where the hearth I carry with me settles for a time amongst others. I am myself when I am in-between, more so now that I have understood what else inhabits such places.” – Rhyd Wildermuth, on liminality and gods in-between.

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“I am very happy to be friends with nearly anyone (as long as they’re, at the very least, not racist, sexist, homophobic or transphobic, or anti-Pagan, and they’re working or willing to work on improving in whatever other areas they might lack awareness or sensitivity), and it’s great to have friends of a diverse variety. However, if I am to be colleagues with someone in my religious community, or they are considered colleagues within my greater religious umbrella, then more is required. No matter how well I get along with someone and how much I value them as a friend, if I have not been in ritual with them and cannot work with them, there’s less of a draw to get closer to them. I’ll still try to be as friendly and respectful toward them as I can be and as is appropriate to our contexts, but there will be a distancing on some matters that will inevitably occur. If it isn’t an important enough subject to talk about with someone, then likely the variety of relationship involved won’t be as important to either of us as well.” – P. Sufenas Virius Lupus, on small-talk, religious community, and what’s required to become religious community. 

Courtney Weber

Courtney Weber

“Yes, I’m prone to exaggeration. But I’m *not* exaggerating here. It was the worst ritual ever and I wanted to go home and throw my Craft books out the window onto 10th street for the cabs to run over and the drunks to puke upon. The most soulful moment I had that night was explaining the concept of a doughnut hole to a British tourist in attendance, who blushed because he thought I was talking kinky. What a waste of time! Except for that British guy, nothing moving whatsoever. But did that ritual warrant my critique? No. Yes, I’m entitled to an opinion. But the High Priestess didn’t ask me what I thought. Even though I thought her ritual was lousy, she was still the one who donated her time to put it together. It would have been rude and unkind of me to run my mouth all over it. It’s even possible that someone in that room got something out of flicking their fingers in the air and if so, the ritual was worth it. I was right then, and I am right now–the ritual was not effective by any means in comparison to the incredible rites I’ve attended since then. But it was not my place to criticize.” - Courtney Weber, on ritual critique, and when to engage in it.

Donald Tyson

Donald Tyson

“If you consider these symbols, you will see that they fall into two categories: symbols of general use in magic, and symbols considered to be chaotic or Satanic. There is no attempt by entertainers to differentiate between these two categories. Many people regard any symbol connected with the occult to be inherently evil. Those of us who study magic know that this is incorrect. Just the opposite is true: no symbol is inherently evil—but the general audience for these entertainers does not know it. To them, occult symbols are mysterious, intriguing, powerful, and dangerous—everything likely to fascinate the mind of a teenager. Popular singers have turned to occult symbols for shock value because they have exhausted the possibilities of sex. They can go no further with sexual suggestiveness unless they have actual sex on stage. They most look elsewhere for something that will spark controversy, and they find it in the occult. This is unfortunate, since that occult symbols have a more profound meaning that is debased by their exploitation. But no one should assume that the entertainers who abuse these symbols know what they are doing, or that these individuals belong to the Illuminati or any other serious occult current.” – Donald Tyson, on occult symbols being used in pop music.

Steven Posch

Steven Posch

“Firstly, a word of thanks and appreciation for your work over the years, and in particular for Did God Have A Wife? To speak only for myself, the book has shaped my own thought and understanding of my ancestral traditions, and for this you have my deep and lasting gratitude. Anent Wife, though, I would like to point out to you an irony which I suspect has heretofore escaped your attention. To this not-altogether-objective reader, it is striking how closely your denunciations of the excesses of contemporary Goddess worship and feminist spirituality—which is, in fact, modern folk religion—resemble the Deuteronomic and Priestly hostility toward the folk religion of their own time. I find it curious that, from the position of your own academic orthodoxy, your sympathy for folk—and in particular, women’s—religion apparently extends to ancient women, but not to your contemporaries. Plus ça change….” – Steven Posch, penning an open letter to William G. Dever.

Chas Clifton

Chas Clifton

“Now John C.. Sulak, who co-wrote Modern Pagans (2001) for RE/Search Press, has brought us  The Wizard and the Witch: An Oral History of Oberon Zell & Morning Glory. It is not just the history of a significant slice of  American Paganism from the 1960s until now, but also the love story of a couple married for forty years. Yet Morning Glory, priestess of Aphrodite, invented the term “polyamory” (but not the concept)  and they embraced it. Paradoxes abound. Sulak tells the story of Otter and MG through multiple voices, more like a radio documentary — there is even a voice labeled “Narrator.” I thought that was a little weird at first, but I got used to it. Sometimes the Zells may seem like Pagan rock stars, but then you see them in screaming fights, or admitting that they made mistakes in who they trusted or dealt with their families of birth or how they raised their kids  (Those children, now grown, are also heard from.) Highs and lows, gains and losses, feasts and famines — it’s all here. Reading it, you can see how the Church of All Worlds, founded by Tim Zell and his close friend Lance Christie, started out as what we now would call “spiritual but not religious,” and changed as it encountered other overly Pagan groups (such as Feraferia) as well as various Witchcraft groups.” – Chas Clifton, reviewing “The Wizard and the Witch.”

Mambo Chita Tann

Mambo Chita Tann

“Lent, from an early Germanic word for “spring” itself, is a liturgical observation. In the Catholic Church, it is an obligation for all adults, and begins with Mass on “Ash Wednesday,” so named for the practice of having one’s forehead marked with the sign of the Cross in the ashes of palm fronds from the previous year’s Palm Sunday. For Orthodox Christians, Lent begins on “Clean Monday,” with ritual baths to wash the body and home, in addition to special rituals to offer and gain forgiveness for wrongs done in the previous year. Regardless of which day is designated as its beginning, Lent includes forty days of practices, including fasting or abstaining from certain foods or actions, church attendance, charitable service, and prayer and meditation. Officially, Lent ends on Holy Thursday, the night of Holy Week when, according to tradition, Jesus Christ spent His last supper with His disciples. According to Catholic.org, “The goal of every Christian is to leave Lent a stronger and more vital person of faith than when we entered.” Sounds like something any person of any faith could get behind! In Haitian Vodou (as the vast majority of Vodouisants are Catholic by birth and tradition) we observe Lent. It may seem strange that we honor a liturgical observation from the religion of conquerors and slave owners, especially since the Roman Catholic Church was expelled from Haiti shortly after its independence in 1804, and did not return for a generation. But Lent is a special, quiet time in ourperistyles (Vodou temples). It is a time we use for spiritual rest and relaxation, and the techniques Vodouisants use to celebrate Lent can be adapted to any religious practice; after all, Vodou is as much Catholicism as it is indigenous African, Caribbean, and European traditions.” – Mambo Chita Tann, on Lent and Vodou.

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

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Pagan Voices: Peter Grey, Crystal Blanton, Morpheus Ravenna, and More!

Jason Pitzl-Waters —  February 27, 2014 — 5 Comments

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.

We start this week with a special video entry to Pagan Voices, a lecture by author and publisher Peter Grey on Apocalyptic Witchcraft, from Sitting Now TV. Quote: “Peter Grey, head honcho of esoteric publishers Scarlet Imprint, returns to SittingNow TV with a lecture on Apocalyptic Witchcraft!”

Enjoy! Don’t forget to check out the book from which the talk is based.

Crystal Blanton

Crystal Blanton

“This community is not the same as the one I entered a little over 11 years ago. This community is not the same as the one I was a part of even five years ago, or two years ago. The Pagan community is growing to include some of the very intricate differences among its practitioners. This makes me hopeful, hopeful in ways that I never really thought I would be able to see for the future of this community. It is not just about the acceptance of Black people that is on my mind when I talk about acceptance. It is the very beautiful rainbow of differences that we as a society represent, it is the colors of our skin to the context of our love. It is the plethora of ethnicities, genders, sizes, disabilities, capabilities, expressions of love, and hair types that I am talking about. The inclusivity of children and family specific programming, and a Pagans of color hospitality suite, show a measure of growth in our ability to acknowledge the specific needs of some of our more marginalized groups under the Pagan umbrella.” – Crystal Blanton, on the journey to redefine the Pagan umbrella.

Morpheus Ravenna

Morpheus Ravenna

“A worshiper comes in, genuflects, turns to the largest shrine, catches her breath, reaches her knees. Her friend stops and stands, hand pulled to his heart. I sit in stillness, eyes half-lidded, one heartbeat here in this Temple, one heartbeat in its counterpart in the Otherworld, watching in both. Visitors come and go. A woman whispers urgently on her knees before the Great Queen. Another worshiper stands with the gaze of rapture, smiles, pours out whiskey. Another weeps achingly. I begin to sing. This was the Coru Temple at PantheaCon last weekend. On Friday afternoon, we began building the Temple as soon as we arrived at the convention, first purifications in a nearly-empty room before building the altars. All afternoon and into the evening the priests gathered, swirling about the space, raising the shrines, laying out the regalia, preparing the offerings. That night with a room full of worshipers, we consecrated the Temple of the Morrígan and the Tuatha. We invoked the Gods, heroes, ancestors. Opened the Gates to the cities of the Otherworld. Poured out offerings, chanted, prayed.” – Morpheus Ravenna, on the foundations of the Coru Temple at PantheaCon 2014.

John Beckett

John Beckett

“The Temple of the Morrigan was an experience that couldn’t be found anywhere else at Pantheacon – not in rituals, not in workshops, not even next door talking with the Coru priests. Several participants said something along the lines of “I wish other groups would do this.”  Some traditions already have guidelines and rubrics for temples – it would be good to see and experience them.  Other traditions – particularly the newer Pagan traditions – have grown up in living rooms and back yards and public parks.  For those traditions, a temple at a gathering would be a chance to experiment with both structures and liturgies, to see what works well and what sounds good but really isn’t. Because some day we will have permanent temples. My gratitude to the Coru Cathubodua for their hard work in setting up the Temple of the Morrigan and for their hospitality.  Keeping the temple open meant someone had to be there all day (and not off playing at the con): answering questions, emptying offering bowls (there’s a tree beside the Doubletree hotel that should be feeling really really good for quite some time!) and making sure fresh bottles were available when needed. And my highest gratitude to the Gods, heroes and ancestors who filled the temple with their presence and who were there for me and for so many others. Thank you all.” – John Beckett, on his experiences of the Coru Temple.

Anomalous Thracian

Anomalous Thracian

“I don’t know what the conversations between the Coru priests and members were, as they planned for their Temple. I don’t know what their intentions were, from the start, nor if what they wound up with at the conference was indeed what they had set out to call into being. What I do know, however, is that every single fucking person who stepped into that space — shoes removed, body washed in sacred waters, knees bent in reverence as they entered — was graced with something entirely fucking different than the rest of the weekend could offer, and in most cases I would wager entirely fucking different than what could be brought into being in their own homes and shrine-rooms. There is a difference between a Temple and a shrine-room, between a “dedicated space” and a living, sentient and responsive Temple, which was big enough to contain all of the gods named and a thousand thousand left unnamed and all of the blessed and elevated dead and not a few wandering, misplaced souls (both of the corporeal variety and otherwise), which reverberated from inside with fucking majesty and authentic, lived and experienced divine grace. Others have described the Temple in more detail than I will, here, because I don’t really do descriptions. What I can do, however, is a humble, completely unworthy acknowledgement: what was done with that Temple, by the priests whose care and crafting brought it from possibility to awesome reality and by the gods and spirits who guided and guarded the process, was important.” – Anomalous Thracian, on the Coru Temple at PantheaCon 2014 (it seemed fitting to give three perspectives).

Rhyd Wildermuth

Rhyd Wildermuth

“One of the more common definitions of Paganism includes the notion that it is an “earth-based” or “nature-derived” spirituality.  Though this definition is sometimes problematic, it fits many of the traditions within Paganism quite well, particularly the one to which I’m most aligned: Druidry.  And as such, any arrangement of human activity which damages the earth should be critiqued by Paganism (I’d actually say “opposed”), and this leads to one of the reasons why I’d be writing it specifically from a Pagan perspective.  Paganism, whether or not it intends to be, functions as a political critique of society in the same way many indigenous religions do.  And that critique is largely anti-Capitalist, even when unstated or acknowledged. As such, we’ve got more in common with Queer- and Liberation- theologians, First Nations resistance movements, Anarchists, Socialists, and many other “leftist” movements than we’re always aware of, even if any particular person within Paganism might identify instead with pro-Capitalist economic stances (I’ve noted that a visible minority of ADF-aligned Druids, CR folks and Heathens identify as Libertarians, or “Anarcho-Capitalists,” at least on-line).” – Rhyd Wildermuth, on his intention to write a book about Capitalism (for Pagans).

Dr. Carole M. Cusack

Dr. Carole M. Cusack

“I first heard about Discordianism, for example, through students. Guy McCulloch did a presentation in an undergraduate unit on religious experience on the Principia Discordia, which I immediately purchased a copy of. After my marriage ended in 1992 I was involved for some time with Michael Usher, who had studied Crowleyan occultism for a time and presented me with a House of the Apostles of Eris ‘Pope’ card (that was the first direct contact I had with Australian Discordians). The interest I felt would have gone nowhere except for the help and support I received from Alex Norman (then a research assistant and PhD student). He and I have worked together for so long it’s hard to imagine that our two brains weren’t forever conjoined, and he convinced me to keep at it, to make it happen, to find methodological models that would enable sense to be made of such anarchic and irreverent materials, and I did. His impressive collective of Flying Spaghetti Monster t-shirts may have assisted, though that’s not certain! I’m proud and happy that Invented Religions has received eighteen published reviews, all of which are positive. I understand that some people, both ‘insiders’ of certain of the traditions examined (mostly Discordianism and the Church of the SubGenius) but also some esoterically-inclined scholars, have objected to my etic, outsider approach to these groups, but I can only riposte that a scholarly conversation can only occur when the preliminary documentation of the phenomena has been accomplished, and that’s what I was doing. I still love the book; it’s been the easiest thing I’ve ever written. And the funnest (and yes, I know that’s not a word).” - Dr. Carole M. Cusack, on Discordianism, the Church of the SubGenius, and other “invented” religions (which she wrote a scholarly examination of).

Taylor Ellwood

Taylor Ellwood

“I recently attended Convocation for the first time. I was having dinner one night at the restaurant and I talked with my waiter for a bit about the convention. She asked me if I thought that she and her co-worker would be accepted if they visited the vendor room to look around and I told her that I thought it would be fine (The vendor room was open to the public as far as I knew). I thought about that conversation later on and how in that moment I was a public face for Paganism. And how at any convention that is hosted in a space such as a hotel, all of us are public faces of Paganism, even if we don’t realize we are. The public space we are in is not solely a Pagan space. It is shared space and the impressions we make on the hotel staff and other guests matter. When I’m at an event or anywhere really, I behave the way I’d want other people to behave toward me. I’m courteous to the staff, acknowledge the work they are doing and do my best to be mindful of my behavior and how others might perceive it. Now it’s true that I’m at a convention to have fun, but  I also want to make a good impression because the staff and guests will come away from those experiences with their own perceptions about Pagans. And likely they’ll already have some assumptions and beliefs about us based on their own spiritual beliefs, etc. However I think that how we act in public is important.” – Taylor Ellwood, on how you are the public face of Paganism at conventions and public events.

Vivianne Crowley

Vivianne Crowley

“Beginning in 1979, over the next twenty years many books were written by a third generation that broadened the Craft in new directions. Starhawk’s feminist and earth-centered vision in The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess inspired eco-activists and feminist witches. Scott Cunningham’sWicca: A Guide for the Solitary Practitioner was an inspiration for those who could not or did not want to belong to a group. My book Wicca drew on my background in Jungian psychology to show how initiatory Wicca could be a path of spiritual growth and personal transformation. Phyllis Currot’s Book of Shadows, A Modern Woman’s Journey into the Wisdom of Witchcraft and the Magic of the Goddess inspired thousands of women to find spiritual fulfillment in contemporary witchcraft. Each generation has built on the next, evolving from the contributions of our predecessors on the path. When I wrote Wicca, I had been in Wicca for 15 years. What I had seen in that time was how Wicca had the potential to transform people. Many of the processes that I had seen occurring as people worked their way through the initiatory systems were those that manifest through the inner journey of growth that Carl Gustav Jung called ‘individuation’. By exposing our inner world to the Gods and to those who share the spiritual journey with us, we are transformed. This is not the matter of a few years, but a lifelong process, which initiatory Wicca at its best can nurture, support and foster. The purpose of such a journey is that of the Great Work – the transformation of self as a starting point for the transformation of humankind; for if individuals do not change, then societies cannot evolve. Our aim is to grow nearer the Gods, to move from our egocentric engagement with the world for our own ends, to a re-centering that detaches us from our own preoccupations and allows us the see the world from a wider, deeper, and longer-term perspective.” – Vivianne Crowley, on the “third generation” of books on Wicca, and her book, “Wicca: A Comprehensive Guide to the Old Religion in the Modern World” (now 25 years old).

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

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Pagan Voices: Post-PantheaCon Edition

Jason Pitzl-Waters —  February 20, 2014 — 1 Comment

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. This week, we have a post-PantheaCon theme running through all our selections, so enjoy!

PGPT_TThornCoyle_bio“A prayer that is dear to me may have alienated some of the people packed into the ballroom. Why am I writing about this? I didn’t follow my intuition and make the prayer more inclusive. Why am I writing about this? In that moment, as moderator of a panel I had convened, I was in a temporary position of power. This wasn’t one of my classes or rituals. This was a more “public” coming together. Most people, in those moments, choose not to pray. That is a valid option. However, for me, at a convention like Pantheacon, to not pray is to secularize. We are at the convention for sacred purposes. In the coming and going, in the rush from thing to thing, it can be easy to forget. I choose to ask us to pause. To breathe. To center. I also choose to pray. What I want to think about in future, however, is how inclusive that prayer is. For me, as a non-dualist and a polytheist, that prayer includes the cosmos. It includes every human, tree, and star. It includes myriad Gods and Goddesses. It includes the wights and fey beings. It includes the ancestors and descendants. It may not sound that way to everyone. What will I do in the future? I’m not yet sure. I want to ponder the gift this woman offered me: a chance to re-think. A chance to not assume. A chance to reach out, to touch Mystery. A chance to fail. A chance to try again.” – T. Thorn Coyle, on prayer and privilege at PantheaCon 2014.

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“Meeting people makes all the difference. Jason Mankey, John Beckett, Niki Whiting, and John Halstead and his wife had Mega-Patheos Pagan Breakfast the other day, and the world didn’t explode…and, three of the five people named in that previous clause came to my Beard Blessing Ritual this morning, and two of them weren’t Jason Mankey or Niki Whiting, and they all had a great time! (As did several other well-known BNPs, including Don Frew and Margot Adler!) For a 9 AM session on Monday, that was pretty feckin’ good…and, we had more people attend that event than any other I held/was personally responsible for all weekend. [...] The most moving thing of the weekend was the sanctification ritual for Lady Olivia and Hyperion, which many notables who had met Lady Olivia attended, not to mention a huge number of The Unnamed Path practitioners, and Hyperion’s bereaved partner, and his mother (who was awesome!–she said, “I’ll always remember Eddy as the kid I helped learn to tie his shoes…and now he’s a saint, and I’m the mother of a saint!”). It was beautiful, and well-auspiced by a variety of birds that arrived and departed at significant points in the ritual, and was probably the most important event during the whole weekend as far as actual spiritual work was concerned.” – P. Sufenas Virius Lupus, giving an initial run-down of experiences and reflections from PantheaCon 2014.

John Beckett

John Beckett

“The hospitality suites were the highlight of the convention for me.  I spent time in the suites of Coru Cathubodua, Hexenfest, ADF, FoDLA, Open Source Order of the Golden Dawn, and (briefly) Solar Cross Temple, plus some informal hospitality from Jason Mankey.  The suites are part miniature meeting rooms, part quiet place to escape the convention buzz, part public relations venues, and part discussion salons.  If you don’t know anyone, a convention – any convention – can be a lonely place.  The hospitality suites are a place to find the one-on-one and small group conversations that form and strengthen relationships. And what happens in the hospitality suites stays in the hospitality suites.  Right, Anomalous Thracian?  Right???  Somehow I think not… The most powerful experience of the weekend was the ritual to open the Temple of the Morrígan.  The Coru Cathubodua put some serious work into creating a living temple, one whole room “for reverence of the Morrígan and the family of Celtic Gods and heroes.”  The temple deserves its own blog post – I’ll have it done late this week or early next week. The hardest thing I had to do all weekend was leave the Coru suite at midnight.  Fine conversation was still in full swing – some theological, some practical, and some just fun – but my body was still on Texas time and I was drained.  Thanks to all the folks there:  Morpheus Ravenna, Rynn Fox, Brennos, Amelia Hogan, Corvus Cardia, Grant Guindon, Anomalous Thracian, and everyone else I’m either overlooking or whose names I didn’t get.  Your hospitality and friendship are awesome!” – John Beckett, extolling the virtues of the hospitality suites at PantheaCon, specifically the Coru suite.

Tim Titus

Tim Titus

“It really is more than one convention. With up to 13 sessions running roughly six times a day for three days, the variety is endless.  While we all intersect at times, everyone experiences their own convention.  There are people I see walking the halls that I never see anywhere else.  PantheaCon has multiple incarnations. This really hit home for me when I attended a session outside my normal rounds.  Suddenly I was in a room with nobody I recognized, people who probably attend every year but just never cross paths with me.  I had stumbled upon the Thelemite incarnation of PantheaCon. OK, so it wasn’t really a stumble.  The session was called “Stars in the Company of Stars: Thelema-Individuality-Connection,” and its presenter was prominent Bay Area Thelemite, James A. Eshelman.  I knew what I was getting myself into. Using Thelemic terms, Eshelman probably delivered the most important take home message of the convention for me: Yes, as Aleister Crowley wrote, we are all stars.  But we are not isolated.  Stars exist in galaxies of other stars.  They are independent bodies, yet constantly interacting with each other. That’s exactly my experience of PantheaCon: we are all stars in the company of stars.” – Tim Titus, on being stars in the company of stars.

Connie Anne McEntee

Connie Anne McEntee

“It could easily be said that the main highlight for me was my first degree initiation. But the second greatest highlight was on Sunday morning, when I attended a ritual called “Yes They Are!” This ritual, put on by the Circle of Dionysos, was about deities for queer persons from various traditions, and various members of the Circle portrayed these gods and goddesses. The one who’s lesson touched most deeply was the Morrighan, when she castigated all present for not doing enough for trans persons. I burst into tears during her part, and I had not cried like that in a long time (probably since P-con 2013, in fact) and it was a gift to be able to feel that much emotion. I made a mental note to find and thank her after the ritual. But I didn’t need to seek her out. My crying was noticed by more than those persons sitting near me. When Aphrodite gave her lesson, walking around the circle talking about the different ways in which people love, she paused before me to stroke my cheek telling the assembled that some people love with their tears. Antinuous, who spoke immediately after the Morrighan and before Aphrodite injecting a lot of humor that was lost on me at that point, came to me later. At the end of the ritual when the majority of people got up to dance joyously, I sat and wept again. Soon I felt hands on both of my shoulders. When I could bring myself to open my eyes, there was a woman seated on either side of me stroking my back and three men kneeling in front of me, one of whom was Antinuous. Eventually, the woman who portrayed the Morrighan approached me saying, “I feel like this is my fault.” I assured her that was not the case, bowing to her and thanking her. She knelt in front of me no longer as a priestess, but as the Morrighan again, offering me fierce comfort and I sobbed into her shoulder. As I left, Eris approached me to be sure I was alright. This goddess was portrayed by the same witch who’d portrayed Pancrates at the “Trans Deities for All” ritual at PantheaCon 2013. Eris reminded me that I was beautiful and if I heard any voice in my heart that said otherwise that said voice was not mine.” - Connie Anne McEntee, on the ‘Yes They Are!’ ritual, and experiences at PantheaCon.

Lord Lugh

Lord Lugh

“During lunch with Richard and Matt, another Kemetic brother, I had insisted on the need for Kemetics and other Reconstructionists to show up at Interfaith meetings. I was referring to an article by CoG’s Don Frew on Interfaith. I do show up for Interfaith work and I have some public speaking scheduled in Palm Spring next month, but I wear many hats, and usually people see me as a Wiccan priest only, missing the rest of my practices. Matt grabbed the ball by the horns, and after leaving Tony Mierzwicki’s presentation, and the socializing and networking that ensued, I found myself introducing Matt to Don Frew, instead of leaving the hotel and grounding myself from this overextended weekend. The event was Engaging “Wicanate Privilege” a discussion about the latest articles in The Wild Hunt and other Pagan blogs questioning if Pagans were cohesive enough to be described as a movement at all. I had stayed out of these divisive debates, since being both a Wiccan and a Reconstructionist, I find them very upsetting. We had some good results from this meeting, I will not report on it since I know Don will do a much better job of it than I ever could. I’ll just wait for his blogging on this, but I have to say that it was intense. It was a great honor to be in the same room with so many Elders.” – Lord Lugh, on interfaith and Wiccanate privilege at PantheaCon.

John Halstead

John Halstead

“Ruth and I went to the Woodland concert, and they were even better live than their recording.  They played one of my favorites, “Shadows”, which made me super happy.  And then we went to Pomba Gira, a dance/ritual put on by the American Magic Umbanda House.  Everyone wore sexy red and black and we danced to heavy drums and rhythmic, chant-like, overtly sexual lyrics.  It was a sexually charged event and I was glad to have my wife there.  That was Valentine’s night.  Nuf said. The Old Time Good Spell Feri Pagan Tent Revival was also lots of fun.  It was a cross between a Christian tent revival and a Pagan Feri ritual.  Last time I was at Pantheacon, I attended the ritual next door to the Feri Pagan Tent Revival and I knew from the sound that leaked through the walls and out into the hallway that I had missed out on something great.  I vowed that this year I would not missed it.  And I was not disappointed. Ruth and I also attended a workshop by LaSara Firefox Allen and her husband Robert Allen entitled “Mystical Love: Encountering the Divine Other”.  It was kind of an introduction to a kind of Bhakti yoga.  They spoke about the experience of a transcendent “divine love”, and we practiced some “eye gazing” with our partners.  At least as interesting as what they said was how they said it and how they interacted with each other and the attendees.  I would really like to have the chance to attend a longer seminar with them in the future.” – John Halstead, giving an initial run-down of his PantheaCon experiences.

Tonja Vernazza

Tonja Vernazza

“The next phenomenon I observed was in Daily Practice Sucks: Moving Daily Spirituality Forward by Lisa Spiral. The session was popular, I counted almost 100 people in attendance. What was shocking to me was that when asked about a daily practice, only about 5% of the room raised their hand. Several years ago, I read the results of a Gallup poll on the religious behavior of Americans. The overwhelming majority of the people polled said that they attend church or temple, not necessarily for an experience of the divine, but for the fellowship with their community. Spiritual experience takes a backseat to the potlucks and other social events their religious community offers. It occurs to me that there is a division of intention in the Pagan community. On one side, you have the Pagans, Witches, Heathens and others who want to develop themselves spiritually, who want to experience communion with the divine, who are excited about coming into relationship with their Gods, ancestors and spirits. On the other side, you have Pagans who are like the majority of church-going Americans – they come to festivals, rituals and other events for the camaraderie with like-minded friends.” - Tonja Vernazza, giving some impressions of PantheaCon.

Jason Mankey

Jason Mankey

“My workshops are generally a combination of humor and information. People go in expecting to laugh at a few jokes, I didn’t want people entering 1899 with the expectation of laughter. I glower at the assembled crowd as the file in, most of them continue to chat. On the spur of the moment I change the opening of the ritual and end up walking around the circle attempting to put the crowd into a more serious mood. I’m not sure that I’m successful, though everyone does stop giggling. We get back to the ritual’s script and those who have chosen to help me are near flawless. Quarters are called, the circle is cast, threats are hurled at the audience, and I go off script once more. A short segment focused on the sharing of signs and gods is turned into a much longer piece as I prance and scowl and end up telling a few jokes. My priestesses do a lovely job of letting me go off-script and come in exactly when needed to.” – Jason Mankey, providing a timeline of a ritual he conducted at PantheaCon.

Stifyn Emrys

Stifyn Emrys

“Complaining is all about making one’s feelings known – specifically, feelings of dissatisfaction. Sometimes, it’s necessary, and some complaints can certainly be legitimate. But listening and learning are all about gathering information, and (barring an emergency), it’s best to do as much of this as possible before complaining. Often, complaints turn out to be misplaced simply because we haven’t taken the time to learn more about what’s causing our dissatisfaction. Panel discussions can be great forums for analyzing that dissatisfaction and identifying the source of it. At Pantheacon, the Pagans and Privilege panel was particularly effective in this regard, because it exposed a large group of attendees to a variety of perspectives within the community. The more we seek to learn about one another, the less time there is for complaints and, often, the less basis there is for them. The diversity within the umbrella Pagan community means opportunities for learning and listening abound, and never more so than at a convention of this scope. I’d like to personally thank the organizers for giving us a space to get to know one another a little better. I know some of my complaints were resolved before they were even uttered, just because I took the time to listen to others’ perspectives.” - Stifyn Emrys, on the PantheaCon spirit.

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

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Pagan Voices: Morpheus Ravenna, Damh the Bard, Ivo Dominguez Jr, and More!

Jason Pitzl-Waters —  February 12, 2014 — 19 Comments

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.

Graham Harvey

Graham Harvey

“As I mentioned before my research among Pagans began serendipitously because I half-jokingly offered a session about Druids to a course on “contemporary religions” that was being developed. I think its true to say that my interest in Paganism began then. While I’d been at Stonehenge Free Festival from 1976 onwards, and while I joined in many efforts (by many means) to regain open access to Stonehenge in the 1980s, I didn’t have much to do with its religious or ritual activities. Even my first close encounters with Druids took place in their efforts to help people (like myself) being threatened by police hostility rather than in actual celebrations of midsummer sunrise, for instance. However, like many people, when I did become involved with Pagans (initially purely for research purposes) I found that much of what was going on had parallels with my previous interests. Perhaps this is obvious from the fact that I’d been hanging out as a young hippy (albeit one who thought he was a Christian) at Stonehenge Festival. To be clear, the festival was attractive as a place where all sorts of ideas and obsessions were shared, debated, experimented with. I found this to be part of what the first Pagans I spent significant time with were committed to. In addition to interests in more communal andanarchist ways of life than Thatcherism encouraged, I had also developed commitments to environmentalist and feminist perspectives and practices. So, again, finding that these themes played vital roles in the evolution of Paganism increased my interest both as a researcher and then as a newly self-identified Pagan.” - Graham Harvey, on how he started researching Pagans.

John Beckett

John Beckett

“For Pagans, talk of the Summerlands or Tir n’an Og or the Cauldron of Rebirth may be no comfort for someone who only knows their loved one is no longer with them. Instead, focus on what we know.  Someone was born, they lived, they loved, and they have died.  Death is not the opposite of life, death is part of life.  Birth is the transition from where ever we were before to this life; death is the transition from this life to whatever comes next.  We don’t have to debate what that before and nextare to recognize death as a natural transition. Death tells us to remember.  The mainstream culture is constantly telling us to forget, to move on to whatever is new and bright and shiny.  But when we remember the deceased, when we tell their stories and revisit the past, we honor them and we realize there are things worth preserving. That which is remembered lives.” – John Beckett, sharing some thoughts on death.

Sarah Veale

Sarah Veale

“The nature of magic in antiquity is a much varied thing. Not only do different practices get called magic, but the varying terminology for these activities makes it even harder to put such practices in a box. Furthermore, many practices get labelled such, not by those who practice them, but by other—often more powerful—observers who use such terms pejoratively. This is a point elaborated by Kimberly B. Stratton in an essay titled Magic Discourse in the Ancient World, which is included in the book Defining Magic: A Reader. (You can read the paper here at Academia.edu). Stratton disagrees with the view that there is a single magic in antiquity, especially when one takes into consideration the power-structures that define what constitutes magic. By trying to pin magic down to a single phenomenon, she argues, we ignore the social landscape that produced the so-called magical act in the first place.” – Sarah Veale, on the arbitrary appellation of magic in antiquity.

Damh the Bard

Damh the Bard

“There was a time in my life when I drew a card every single day. I drew the card to help me understand the flow of my day ahead – what was pulling in one direction, and maybe what was pushing toward another. At the time I was going through complete emotional turmoil, and this daily routine helped for quite a while. But then I found I was becoming more reliant on the reading, and also, maybe due to my psychological and emotional state at the time, I put too much onto the result each day. If my card was negative it would place me in an even worse mental state. I began to wonder if the mere act of drawing a card each day had such an effect on my own mood that it began to influence how I responded and acted during the day. So I stopped. I decided to take the power back and be in complete control of my day. If there were rocky waters ahead I would deal with them when my ship inadvertently sailed into them. It worked for me. By accepting, and by not knowing, I found my life actually became easier. I lived in the moment.” – Damh the Bard, sharing some thoughts on divination.

Deidre Hebert

Deidre Hebert

“So what sort of action is necessary for recovery? I think the first place we need to look at is what it is that we were using our substances and behaviors for. Almost all of us have some sort of reasons that kept us drinking or eating, or not eating, or using drugs or sex or whatever other behavior we may have used. We used these things to avoid feeling, to cover up those things that trouble us deeply. And in covering up our feelings, in continuously relying on something external, either chemical or behavioral, we give up something even more important – our wills. When we are controlled by our addictions, we don’t have the ability to choose not to use. Some of us give up the basic choices of whether or not to eat, or sleep or work. Some of us engage in things that most people in the world cannot understand – we become self-destructive; some of us engage in self-injury, some of us become suicidal. All of this is a loss of our own wills.” – Deidre Hebert, on addiction recovery as an active endeavor. 

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“Whether knowingly or not, the Olympic Games were re-founded in a legacy that not only honored the gods and heroes of the ancient world, but also one of the mythological first homoerotic relationships, and one of the most tragically conflicted heroic families of classical myth as well. Perhaps we should not be surprised that such controversies occur under the name of an event so tied to these figures that were heavy with bloodguilt. Of course, the Greeks never would have imagined any of the “Winter Olympics” events as even being possible or desirable, for gymnastics—the name itself indicating nudity—were done nude, whereas that would be impossible (or at least quite uncomfortable) for most of the events that will be showcased over the next few weeks. Athleticism and competition are certainly laudable in a variety of ways, and for all sorts of reasons that should appeal to many Pagans and polytheists. But, I’m sure Pelops and Poseidon are both equally amused and annoyed at the legacy of their actions as they play out on the international stage in Putin’s Russia in 2014. If it isn’t queer and polytheistic, it hardly deserves the name of ‘Olympic Games.’” – P. Sufenas Virius Lupus, on the queer and polytheist legacies of the Olympic games. 

Beth Lynch spinning.

Beth Lynch spinning.

“All day yesterday, we heard the sound of freezing rain striking the already-extant coating of ice, alternating with the steady drip drip drip of the ice melting.  I heard and saw a tree shift under the weight of the melting ice its needles were sloughing off. Today, there is the constant drip, drip, drip of ice melting—a good thing!  Our street is closed to traffic due to downed power lines, and our own power line still hangs suspended, halfway down; the electrician never came.  But we still have power—knock on wood.  I have no idea what tomorrow will bring, but at least we have bread and cheese, popcorn and toilet paper—and a pan of brownies.  Not to mention a dye pot filled with goodies—1k yards of yarn!–that I hand painted last night. If I try to visualize the season as a person, I see the Snow Queen, all jagged edges and robed in ice: Dame Holda in the Northern traditions, shaking her quilt to make the snow fall. And yet, with the latent scent of spring in the air She is more like Gerda, the frost giantess who melts in the embrace of Freyr, god of fertility and the harvest. There is the quiet, but also an undercurrent of anticipation, of waiting. One word for the strange season we’re experiencing right now? I pick cocoon: we are swathed in snow like white silk; yet, hidden beneath the surface, things are happening, developing, incubating.  And before long, the season will shift, and we will burst free.” – Beth Lynch, on Spring, interrupted.

Ivo Dominguez, Jr.

Ivo Dominguez, Jr.

“Aside from the technical difficulty related to the mechanics of the subtle bodies, there are many other reasons why important initiations and rituals work better with people gathered together. Our emotions and our physical senses have an important role to play in the effectiveness and integration of initiations and rituals. The impact of being supported and challenged by people who have taken the time to be present for a ritual is enormous. There is also a great deal of community building and weaving of connections that can only come when we can hear the intake of each other’s breaths and feel each other’s touch. I don’t think that I need to elaborate on why a few downloaded PDFs are no substitute for real training to prepare for an initiation. There are a multitude of spiritual and magickal workings that can be done from a distance that include but are not limited to: healings, spell work, cooperative efforts of separate individuals or groups, rituals held on the astral, etc. In fact, most of the covens in my Tradition have astral temples that among other things are used to do rituals when the members can’t physically gather together. Every full moon, I have at least two physical rituals that I take part in, as well as an ongoing working with teachers from other Traditions the takes place at a specified time in an astral temple. By the way, the ongoing working takes place in an astral temple that was first constructed when all of us could gather together physically.  Clearly I’m not opposed to astral ritual or workings at a distance, but I think it is important to consider the limitations before proceeding.” – Ivo Dominguez Jr., on doing rituals and initiations from a distance.

Morpheus Ravenna

Morpheus Ravenna

“I think Macha’s mythology can serve to remind us that all mythologies are collected images and stories, from traditions that necessarily contain huge amounts of variation, diversity, and that evolved over time. This is especially true of tribal-oriented societies like the ancient Celts, for whom national identity as ‘Irish’ or even ‘Celtic’ was probably far secondary to tribal identity, and we have to imagine that the attributes and stories of the Gods varied from tuath to tuath. We should never expect to be able to fit tribal Gods into consistent pantheons, with rational and consistent attributes, without overlap and blurring of functions and domains, or without theological paradox. Her story also forces us to contemplate the sources of our theological lore, and to explore all those questions about how we evaluate those sources: If we have lore purporting to describe mid-Iron age heroic sagas, written down by 8th-10th century Christians, how do we measure that against apparently conflicting lore about early Iron Age mythological literature, written down by 12th-13th century Christians? Against data from folk-stories about the history of the land? From early medieval annals of kings?” – Morpheus Ravenna, on mythology, lore, and how to encompass conflicting accounts.

Rhyd Wildermuth

Rhyd Wildermuth

“Looking at our relationship to place is a great way to see how the Progress Narrative affect our worldings.  I’ve mentioned this before, and I will say it again (and again)—those of us who live in the United States, if we are not of First Nation’s blood, are living on stolen land. This statement, when taken from a “modern,” disenchanted viewpoint, means only that the land we were living on was once stolen from others.  If we lean left in our political views, we might be inclined to attempt to mitigate that earlier crime or maybe experience a twinge of guilt about it all. But consider: just because the land was once stolen doesn’t mean it isn’t still stolen.  That theft is still with us, and not merely in a psychological or moral sense.  In the same way we wouldn’t expect a thief to claim that stolen property now belongs to her merely because she stole it last year, America’s founding crime continues without end.  The theft hasn’t ended–it’s continuous as long as the land hasn’t been returned, nor the victims given up their claim. Believing that the present isn’t continuous with the past, asserting that the present ismore advanced, more evolved and less primitive – that is, “exceptional” — functions as a way of disowning the acts we continuously participate in.” - Rhyd Wildermuth, on the past being a place we still inhabit. 

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

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Pagan Voices: Prudence Priest, Shauna Aura Knight, David Salisbury, and More!

Jason Pitzl-Waters —  February 3, 2014 — 13 Comments

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.

Shauna Aura Knight

Shauna Aura Knight

“I completely reject the “myth” that Pagan leadership is like “herding cats.” Yes, sometime it comes to pass that Pagan leadership is frustrating. Why is it like that? Because we keep saying it is. We make that reality happen. You know–words have power. Words have a lot of power. Words shape reality. I actively encourage people to not use that particular phrase because it just reinforces the story that Pagans are hard to lead. In fact, it’s more accurate to say, people are hard to lead. Pagans are a subculture with unique difficulties and our leaders don’t have appropriate training in leadership, which exacerbates the problems we face. But this phrase does not serve us in moving forward. [...]  Herding cats roughly implies that Pagans are too individualistic to ever follow someone else, and trying to organize and lead such individualistic people is impossible. However, that hasn’t been my experience at all. Most Pagans I meet are desperate to find a group that is stable and healthy where they can get basic education.” – Shauna Aura Knight, on why she hates the phrase “herding cats” when describing the organizing of Pagans.

Prudence Priest

Prudence Priest

“The Trinkunas family welcomed me every time I visited the Baltics, and I often stayed with them and went with them to many events and sventes (festivals) . I was in the center of Vilnius with them when they recorded “The Rite of Fire”, and at the National Museum of Lithuania when they premiered “Hymns to Saule” (the Sun Goddess) . In between those CDs and before Lithuania joined the EU, they used to hold a heathen summer camp in various sites near Vilnius. They owned six pieces of property about 70 miles northeast of Vilnius and less than a mile from the Belarus border. Jonas called them belts; they were very narrow strips of land.  One summer visit, the drunken Russian who owned a “belt” between theirs wanted to sell and move to his Father’s place. It was complicated, but I bought the place, and now Romuva had seven contiguous properties and became a village. It was named Dvarciskes. I believe it was the same year Jonas won the Basanavicius prize for preserving the folklore and traditions of Lithuania in the face of communism. He has won many honors and degrees over the years and he and his entire family have been a dynamic force in preserving and practicing the indigenous religion of the Baltics. [...] It is so hard to believe that this wonderful, kind, man, priest, writer, fellow philologist, and friend is no longer with us, but his legacy is intact and Romuva will continue.” – Prudence Priest, writing a remembrance of her friend Jonas Trinkūnas, the krivis (supreme priest) and founder of Romuva (Wild Hunt obituary here).

David Salisbury

David Salisbury

“This is just a small sampling of the dozens of responses I got through both social media and email and encompasses a pretty visible range of the answers I received.  Can you guess my first observation? No spells! A terrible assumption by some older Pagans is that young Pagans are only interested in magickal paths for the instant glory that a spell can promise. Though out of all the responses, I honestly did not see a single one that mentioned “being able to cast spells.” This to me is proof that the young generation of Witches and Pagans is a lot deeper than many like to believe. This isn’t a new thing either. Starting as a teen myself, I can tell you that spells and magick was certainly something I thought was “cool” but was not the main attraction to me and those I practiced with. I’m tickled to know that this sentiment extends beyond my own experience. My other observation was the huge number of responses focused on finding and engaging with a community. This isn’t surprising considering that a formative trait of growing up is learning how to interact with different communities and finding what you consider to be your place within them. This is especially important for young Pagans who may feel ostracized for being of a minority religion, where social acceptance could be a little harder to come by.” – David Salisbury, on what young Pagans like.

Wes Isley

Wes Isley

“Magick, for me, is a walk in the woods and watching a flock of birds wheel over a lake, lifting my mood and thereby altering my direction for the remainder of the day. Magick is the ability to hear that still, small voice within that gently beckons, calling me toward a life that isn’t found on television or the Internet. Magick is finding connection and community in the most unlikely places and people. Magick is embracing profound experiences that cannot easily be explained. Is magick supernatural? I don’t know. I think it’s more commonplace than most of us realize, but we’re often too busy, our minds too cluttered to recognize it. I think magick is more subtle than our movie-fueled fantasies will admit, and I don’t believe magick is reserved for a chosen few. I believe magick is open to everyone. It’s also risky, because to practice magick requires us to go against the grain. It means seeing the world and people with a compassionate and hopeful perspective that stands in contrast to how we’re conditioned or expected to act and think. I don’t believe magick is about wielding power or getting what you want from some force that must obey your commands. Rather, practicing magick allows us to tap into a universal current that has always been and always will be. Life can be lived just fine without magick, but a truly magickal life, I believe, is much richer, multifaceted and original.” – Wes Isley, on what magic is, and why he wants to do it. 

Oberon (Tim) Zell, an important figure in the early Pagan councils.

Oberon Zell

“I am sharing the keynote with guest Deborah Lipp, and we are offering a talk on the legacy of the whole Neo-Pagan movement. The two of us will be bouncing back and forth about the emergence of the Neo-Pagan movement and what it has contributed that will be of lasting significance in the world. I think it is quite a lot. We will also talk about where we go from here as Paganism becomes more recognized as a mainstream religion. One of the puzzles we have all experienced is why don’t people don’t seem to know about us, because they ought to! There have been more books published by and about the Pagan movement that just about any other religion you could find. Vast numbers of people are involved, interviews, television shows are aired about us. People seem to have a much greater awareness about a few truly obscure and off the wall spiritual groups than us. [...] The theme of the conference is about Embracing the Elements, and now that we have just stepped over the threshold of the age of Aquarius, there is interest in knowing what all this will mean. I want to talk about this, as Aquarius is an Air sign, signifying communication, wisdom, and travel through the air and sky. The internet and how that will continue evolving in the years to come, and space travel and colonization, these are totally Aquarian types of issues. Then there is the spiritual, and Aquarius also involves the mind and consciousness. The “New Age” is very Aquarian in its entire vision. This is truly a time of global awakening, of our planetary being, of Gaea herself. Her awakening to full consciousness and the implications of that for us. I have been thinking about these things for decades and I think it will make a great subject to talk about. We are here!” – Oberon Zell, discussing his upcoming appearance at Paganicon in Minnesota.

Fritz Muntean

Fritz Muntean

“The organizers of Pagan political causes keep writing to me, asking (nay — demanding) that I lend my support to various environmental protests, demonstrations, and campaigns — on the grounds that we Pagans are supposed to be ‘stewards’ or ‘caretakers’ of Mother Earth — and, as such, we have a religious duty to ‘walk the talk’ and engage fully in ecological activism. Sez who? More to the point — who was the first to say so? And what was the process by which these beliefs (and demands) became the water in which today’s Pagans are swimming? IMO, and FWIW, the people who rallied, with me, around the ribbon-bedecked May Pole of modern Pagan Witchcraft in the early 1960s were primarily hedonists. Many of us, it’s true, were interested in ecology and environmentalism. But all were there, I believe, to fuel the fires of a religiosity that claimed ‘all acts of love and pleasure’ as its sacraments. Over the following 15-plus years, considerable thought went into the development of an ethical system in support of this effort. A new system, now called the Expressive Ethical Style, evolved to replace obedience or self-interest as the motivations for human behavior with an ethic of impulse (‘follow your feelings’), self-expression (‘let it all hang out’), and situational appropriateness (‘go with the flow’; ‘different strokes for different folks’). Replacing the goal of self-preservation with self-awareness, this new ethical style encouraged relaxed non-analytical attention to the present situation (‘be here now’), in order to meet the newly reified obligations of universal love and mutual non-injury.” – Fritz Muntean, posing the question of whether the modern Pagan movement can be classified as “nature” religion. 

Alyxander Folmer

Alyxander Folmer

“The ongoing debate over Edward Snowden is still raging. Is the former NSA contractor-turned-whistle-blower a Hero or a Traitor? Should we decry his actions as a violation of trust, or extol them as a selfless attempt to fight injustice? As anÁsatrúar, I believe we are honor bound to speak out against perceived injustices when we come across them. Óðinn advised us to give our foes no “frið,” which is translated here as peace. Frið (or Frith) is a complex social ideal with many layers of meaning. It represents peace, loyalty, fealty, kinship;frið is the bond of honor that holds a family together. When Óðinn says “give your enemies no peace,” the statement implies that you should not offer loyalty or kinship with those who would do harm. If your brother were planning to commit some nefarious act, it would be your duty to stand in his way. When Snowden saw the NSA doing things like tracking the sexual preferences of suspected “Radicalizers” in order to damage their reputations, he decided that the abuse of power had to stop. He broke frið and brought the problem to the attention of the public. True to Óðinn’s advice, in the year following his announcement, he has given his enemies no peace.” – Alyxander Folmer, on Edward Snowden as the “honorable traitor.” 

John Beckett

John Beckett

“But trying to read moral lessons into American Horror Story: Coven misses the point.  It’s cool.  It’s sexy.  It’s fun even though it’s frustrating.  It’s dark fantasy about a type of witchcraft that has long been feared even though it doesn’t exist, at least not exactly like this.  It’s what we wish we could do, even though we wouldn’t… probably… maybe… Several observers of pop culture and the entertainment world have said “witches are the new vampires.”  Witches and witchcraft are popping up on television to an extent we haven’t seen in 15 years, if ever.  Most of the shows appear to be targeted to teenage girls, which means there’s not a chance in the Hell that doesn’t exist that I’ll be watching them. Most of their viewers will see witchcraft as a pleasant fantasy.  Most will see magic as “oh, if only I could…”  Most will watch a season or two and then move on to some other entertainment. But for a few, a new curiosity will be kindled.  Or perhaps a vague desire will be given a name.  Or a life-long interest will become urgent enough to finally pursue.  And because some of us have done like Cordelia at the end of Coven and gone public with our magic, those people will have resources to turn to.” – John Beckett, on the finale of American Horror Story: Coven. 

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“The conception of Brigit that has come about in most modern CR practice, and pretty much all modern paganism that I’ve been able to discern, is one that is derived from academic (Christian and linguistics-based) sources, with no appreciation for how polytheism works. To most Christians, imagining more than one deity is hard enough, so “one deity with three parts” (which, to them, is still “One”) becomes a way to understand many deities that might be separate. That might work for Hekate Triformis, but it doesn’t automatically work for any other triplicity of deitiesjust because. And in the linguistics paradigm, there is a tendency to look at different reflexes of a given root in several different languages that are then either cognate or equivalent, and then to conclude “They’re all the same.” And that’s exactly what’s been done with Brigit. Compound this with Saint Brigit of Kildare, and many other saints called Brigit, Bríg, or Bríd (and various other cognates, by-forms, and so forth), all of whom very certainly derive from the popularity and importance of St. Brigit of Kildare (who not only has the earliest saints’-lives of any saint in Ireland, but has three of them that are early, one of which is quite different from the other two), and you get a recipe for disastrous polytheistic collapse. If all of these diverse Christian Brigits (and so forth) derive from one Brigit of Kildare, why then wouldn’t all pagan Brigits (and so forth) also derive from one Brigit, including the Christian Brigit’s derivation from that original pagan stock? The major difficulty there is that the coincidences between the pagan Brigits and the Christian Brigit are exactly that: coincidences based on an assumed unity (which itself is based on linguistics), rather than any actual events in what is known about the pagan Brigits and the Christian Brigits as far as symbolism or narrative event and mythic sharing.” – P. Sufenas Virius Lupus, on understanding the complexity of the goddess Brigid.

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

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Pagan Voices: T. Thorn Coyle, Sarah Veale, Vivianne Crowley, and More!

Jason Pitzl-Waters —  January 27, 2014 — 26 Comments

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.

T. Thorn Coyle

T. Thorn Coyle

“I am pro-abortion. I am pro-abortion early term. I am pro-abortion in the middle of a pregnancy. I am pro-abortion late term. Those people who think a woman in late term pregnancy wants to terminate for any but the most serious reasons? They have to be deluded. Abortion is not a walk in the park, even early term. It costs. For many of us, it just costs less than carrying a pregnancy full term. I am pro-abortion because a parent’s life is worth more to me than the life of a zygote or a fetus. I am pro-abortion because, in my religion, death and life walk hand in hand, as part of one great cycle. Death and life are inextricably intertwined. To deny a woman’s power over the workings of her own body is to deny her right to foster life itself. Fostering life comes in many forms. We are not chattel. We are not property. We are humans who are willing to face the hard choices of adulthood. Rites of passage. Sometimes the patch of carrots must be thinned for other things to grow strong and healthy. Sometimes the fire moves through the forest, so the pines can release seeds.” – T. Thorn Coyle, on why she isn’t just “pro-choice.”

Sarah Veale

Sarah Veale

“Even Greek gods and Goddesses aren’t immune to physical passions. Duh. We all know about Zeus’ exploits with mortal women. As a god. As a swan. As a bull. Dude gets around. (And has a funny way of luring the ladies, but let’s not get into that. Keep it consensual, people!). But today I want to talk about Aphrodite, the queen bee of love. In the Homeric Hymn to Aphrodite, the goddess is a bit of a trickster who compels the gods to mingle with mortals. To get even, Zeus gives her a taste of her own medicine, making her fall for the carefree, guitar-playing Anchises, a cattle herder in Troy. To make a long story short, there’s lust, and subterfuge, and an awkward day after. So what’s so interesting about all this? Two things: One, in order to snag Anchises, Aphrodite has to hide her goddess-ness. Two: Sleeping with a goddess can get you into some real trouble.” – Sarah Veale, on the misfortunes that befall men who sleep with goddesses.

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“I’m going to call myself a “devotional polytheist” from now on. I hate the term “hard polytheist,” and have never really liked it nor adopted it for myself; there’s all kinds of sexist and phallocentric aspects of the terminology that I find resentful and distasteful. I’ve preferred “polytheist” all on its own, because I think it is simple and relatively easy-to-understand and does exactly what it says on the tin, i.e. indicates the acknowledgement of many gods, which is the best understanding of my own theological position that I have ever come up with for the last twenty years of my practice. (“Polytheanimist” is also not bad, to highlight the animist aspects of my practice…but anyway.) However, I am willing to concede at this point that because there is so much misunderstanding about “polytheism” generally, and that some who have polytheistic aspects of their theology may not weight it as heavily as I do, that a more specific term that is qualified by another term would be more useful to future discussion. I have never resented or been put off by the term “devotional polytheist,” and I do use it from time to time; now I’m going to have to be more assiduous about using it all the time. I still think that “polytheist” should be able to carry the weight of my entire theological and practical outlook, but apparently it can’t, because some people who use the term don’t think that the recognition of the reality of multiple deities is either the most important descriptor of their outlook, or that devotion to the deities is important and essential. I concede that on the latter point in particular, “polytheism” alone has probably never been sufficient to indicate that such a focus for one’s practices is as high a priority as it is for those of us in the modern world who identify in this fashion.” – P. Sufenas Virius Lupus, on polytheism, devotional polytheism, definitions, and labels.

Alyxander Folmer

Alyxander Folmer

“The subject of interfaith dialog and interaction is both massive and complicated. My every day life is an exercise in cross cultural communication, and living in that kind of environment will force you to learn not only about your peer’s belief’s, but your own as well. Being the only member of the house from a Non-Abrahamic tradition has its difficulties; being solitary doesn’t help either. As Heathens/Pagans we often don’t have an organized collective to cite, or definitive texts to fall back on. If we want to participate in religious conversations with those outside of our community, we have to leave that “Pagan Bubble” and stand on our own. Many interfaith organizations tend to focus on the religious “Common Ground”, treating their differences as the unspoken elephant in the room. Even in overwhelmingly Abrahamic interfaith organizations, it’s difficult enough to coordinate between paths with a common origin, how then are we ever supposed to integrate traditions which are founded on fundamentally opposing worldviews? The more inclusive you try to make the conversation, the smaller that common ground is going to get, and the less you’re going to accomplish without stumbling into that elephant.” - Alyxander Folmer, on the Pagan elephant.

Vivianne Crowley

Vivianne Crowley

“The natural world is essential for human well-being – physical, psychological and spiritual. Newer sciences such as ecopsychology recognize what Paganism has long accepted – that our psyches are deeply connected to and affected by the world of nature. This is true in many obvious ways. Our moods are affected by the amount of daylight. In winter, we can succumb to seasonal affective disorder (SAD). When it is sunny and our muscles are warm and relaxed, we feel happier. But the psychological impact of the environment is important in other ways too. Our minds, hearts and spirits crave the beauty of the natural world. We thirst for it and feel consciously or unconsciously deprived when we are separated from it.  When we are hemmed in by concrete and buildings, we react by feeling alienated, depressed, unhappy. Human alienation is strongest when we are furthest away from the natural environment in which our species developed. [...] Few of us can turn our backs on urban life to live off the land, but we can all find ways to engage with the natural world, through gardening, conservation work, or hiking. Most urban areas will have projects and groups that work to green the city, plant trees, create gardens and parks, and clean up rivers. Trees and greenery make an enormous impact on the human psyche; as well as providing clean air that enables us to breathe better, to have greater energy and improved thinking capacity.  Tree planting and other environmental work enable us to green the city and green our spirits at the same time. We can all engage with the earth, even if we are house-bound and not fully mobile. Bees can be kept in urban settings and food can be grown indoors – tomato plants, for example, will grow on a window ledge. Growing something to eat for the sabbat is a simple way of engaging with nature.” – Vivianne Crowley, on the importance of nature, and our connection to it. 

John Beckett

John Beckett

“Religion is a set of practices shown to be useful in facilitatingreligious experiences.  Religion is a set of rituals and customs shown to be meaningful to individuals and communities.  Religion is a set of values shown to be helpful in living a good life in a good community. Religion is the collective experience of our ancestors.  We don’t have to reinvent the proverbial wheel – we can use the wheels our ancestors left us to travel further down the paths to which we’ve been called, build on what they left us, and leave better wheels for those who come after us. Our pre-Christian ancestors didn’t put much emphasis on faith.  What was important was living virtuously and honoring the gods.  Your beliefs about the gods were far less important, and the idea of blindly assenting to a creed, to a formal “this I believe” would have been meaningless.  Rejecting the primacy of faith is part of the Pagan restoration. But there is a place for faith in modern Paganism.” – John Beckett, on faith and Paganism.

Cat Chapin-Bishop

Cat Chapin-Bishop

“It turns out that a lot of what we humans “know” about bears is not true of black bears, the species that I share my woods (and my lettuce) with.  A black bear mother, for instance, is much more likely to flee from a human than defend her cubs.  All black bears are more likely to flee from humans than confront us; their evolutionary history is entirely different from that of the grizzly bear, the source of many of the things we falsely believe to be true.  And while I am not actually fool enough to want to enter a confrontation with a bear of any size, in point of fact, the black bears of New England don’t want a piece of this action, either. Even when I’m not enraged and waving a kitchen knife. I know this because I finally got motivated to research black bears.  My initial response had been fear, and anger, but it turns out that if you follow the science and not the legend, there’s no more reason for the one than the other.” – Cat Chapin-Bishop, on bears, lettuce, and what humans think they know.

Rev. Philipp J. Kessler

Rev. Philipp J. Kessler

“I wear a pentacle every day, it is a ring on my left hand. I wear two rainbow wrist bands every day, one on each wrist. When people meet me, if they see the bling, they might know that I am Pagan and that I am gay. These are two very simple ways that I go about my daily routine as an open Pagan and an open gay man. Not everyone can do this. Those who can in some small way show their Paganness and non-heteroness are champions for both communities. When I am asked about either the ring or the wrist bands I always answer openly and honestly. Sometimes that leads to an uncomfortable silence. More often it leads to a smile and a nod or a “good for you!” comment from those who ask. Rarely, but it does happen, does my response lead to an adverse reaction. When it does, I move along (when at work) or I try to counter their reaction with rational and compassionate thought. More to the point of this discussion, how do we deal with homophobia, biphobia, transphobia within the Pagan community? Some traditions are going to be more conservative. Some paths are apparently opposed to non-heterosexuality. We cannot change the minds and hearts of those who strongly believe that being gay or bi or trans is against their religious or spiritual beliefs. We can show them, however, that gays, bis, trans people are not all that different from them. We are all children of the Gods (or the Goddess, or the One, or whatever Divine title). Many Pagans profess to worship or work with Gods of ancient cultures, from different pantheons. Almost without exception these ancient cultures acknowledged, even embraced, their non-straight members. As LesBiCris reminded me the other night, most aboriginal cultures paid special honor to their “two-spirit” members. Sometimes elevating them to a higher or spiritual status above those who were ‘normal’.” - Rev. Philipp J. Kessler, on homophobia in Paganism.

Dr. Karl E. H. Seigfried

Dr. Karl E. H. Seigfried

“In 2012, I suggested that there was one law for minority faith groups like the Native American Church and another for large, monied religious organizations like the Catholic Church. In 2014, business owners with ties to Evangelical Christianity are brazenly asserting that their personal religious beliefs trump federal law and that the decision against the Native American Church doesn’t apply to them. I hope that the Supreme Court will remain consistent and give the same answer to Evangelical Christians that it gave to members of the Native American Church. If it finds in favor of Hobby Lobby, it will be broadcasting a clear confirmation that majority faiths have more rights and privileges than minority religions. That would be a dark day for everyone, but especially for those of us who belong to minority faiths.” – Karl E. H. Seigfried, on Thor, the Pope, and Hobby Lobby.

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

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Pagan Voices: Sara Amis, Oberon Zell, Donald Michael Kraig, and More!

Jason Pitzl-Waters —  January 22, 2014 — 20 Comments

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.

Anne Johnson

Anne Johnson

“Do you have any free advice on how to save West Virginia? I sure do. Go there. The whole state doesn’t look like the picture above. Most of it is gorgeous. Do you love Gaia? Do you love the outdoors, the majesty of the land, the joy of exerting yourself on a hike, on a bike ride, on a raft? Would you love to spend an afternoon having a spa treatment at a mineral spring? Do you live in that great megalopolis on the East Coast, or in the Rust Belt? Take your tourist dollars and spend them in West Virginia [...] Pagans, if you want to help the Earth, West Virginia should be a pilgrimage destination. Every dollar you tip a waitress, every campground you reserve for a Ritual, every piece of original artwork or crafting you bring home, will help the state far more than a package of plastic water bottles, shipped and forgotten when the next disaster hits elsewhere.” - Anne Johnson, giving advice to Pagans on how to save West Virginia.

1012656_10202393224506209_922158815_n“Oberon asked that I tell all of your how overwhelmed and grateful he & MG are by the outpouring of support. He wishes he could respond to each and every message, but he simply can’t (at this time) – I assured him that none of us expected him to do that (silly wizard). Oberon asked that I let everyone know that our prayers and energy are making a difference. MG’s kidneys are responding to the IVs and they have not had to begin dialysis, she is awake and able to communicate. In her own unique fashion, our dear Priestess has been trying to control the medical process. We need to send her energy to please cooperate with the team of doctors and others who are trying to help her, and to regain her appetite and eat the food being prepared. (Which, at this hospital, is quite good). Again, thank you, everyone, so much for the love and support.” – Julie Epona, passing on word from Oberon Zell regarding the condition of Morning Glory Zell, who was hospitalized this past weekend due to kidney problems. Our best wishes and prayers go out to them both.

Sara Amis

Sara Amis

“There is magic there, in those mountains.  Inherent in the woods and hollows, tumbling down the mountain sides, rising up like mist, but also in the people:  their songs and stories and ways, their yarbs and praying rocks, their burn-talking, water-dowsing, blood-stopping charms.  Things get remembered there that other people forget, until one day somebody wonders where that Child ballad or old-timey cure went and comes looking to find it, kept safe in the memory of the mountain and its folk.  It is not a coincidence that Faery, the most well-known “home grown American strain of religious witchcraft” as Ronald Hutton called it, has its roots in Appalachia.  If you have any love of such things, know that the tributaries of your knowledge have springheads in those hills. The magic cannot be separated from the land.  You can put the knowledge in a book, perhaps, but that does not preserve it; once everything is gone but the dry pages, they only point to what is lost.  Magic is alive, as the mountains are alive, as we are alive. One of the most diverse ecosystems on Earth cloaks those mountains like a mantle woven from a million colors. Richness, true wealth, in the living breathing threads, wealth we barely comprehend because it seems so ordinary, precious beyond anything else we know or could tell.  Like the old ballads, we remain ignorant of its value, perhaps, until it is lost…except when a thing is finally gone from these mountains, the oldest in the world, it is gone forever.” – Sara Amis, on poison in the heart of the world.

Deborah "DJ" Hamouris

Deborah “DJ” Hamouris

“I consider myself a Dulcimer Missionary, preaching the gospel of joyful music-making on a simple, hand-crafted instrument, the Mountain Dulcimer. Having joined the congregation of dulcimer players back when they were sold at California Renaissance Faires, the dulcimer has been my constant companion. Playing it led me to composition, and teaching, and learning more about what this marvelously simple instrument can do. Finally, the dulcimer has led me to create the Berkeley Dulcimer Gathering, which is heading into its 2ndyear on 5/17/14. Along the way, I have met some wonderfully creative people. That includes Patricia Delich & Wayne Jiang, the filmmakers of “Hearts of the Dulcimer.” This one-of-a-kind documentary chronicles the west coast dulcimer phenomenon that started in the late 1960s. The people who made my first dulcimer are in there, and some of my early teachers.” - Deborah “DJ” Hamouris, explaining why she’s raising funds to bring the documentary film “Hearts of the Dulcimer” to the 2nd Berkeley Dulcimer Gathering.

Rev. Mother Cathryn Platine from the Maetreum of Cybele.

Rev. Mother Cathryn Platine from the Maetreum of Cybele.

“When we won our appellate level case for our property tax exemption we set a major precedent for equal treatment of Pagan and minority religions with the Abrahamic faiths. It was a BIG deal legally and the legal community saw it as such. Defending that win is not a hard task but an essential one. This is it, Catskill will have no where else to go after this is done. Please help us raise the money for this last part of a major win for Pagans everywhere. We have so much work to do after this is settled. We got our construction permit for a low powered FM community radio station, want to start up a non perishable food bank ASAP and do an entire summer of workshops on green energy, living, etc. in keeping with our goals. We need to not have our limited resources drained off at this point. Please help, any amount will help. Paypal direct to centralhouse@gallae.com and it is tax deductible.” - Cathryn Platine, giving notice that the Town of Catskill is filing an appeal of the Maetreum of Cybele’s win in the Appellate court, and asking for fiscal help one last time.

Steve Kenson

Steve Kenson

“A mystery is something that cannot be explained in mere words (although art often attempts to capture their essence). The mysteries must be experienced. In that regard, there are mysteries we all experience as human beings: birth, growth, aging, death, but there are also mysteries unique to certain peoples. As a cis-gendered male, I won’t experience the mystery of carrying or birthing a child, for example. By the same token, the coming out process—from the dawning sense of “otherness” through acceptance and public declaration of self—is a mystery heteronormative people don’t experience (although, interestingly, some witches do—after all, we call it “coming out of the broom closet” for a reason). [...] Often, the purpose of a rite of passage is both to allow for the full exploration and experience of a mystery and to honor that experience. Historically, rites of passage are based on transitions: birth, adulthood, handfasting, parenthood, elderhood, and so forth. In addition to including everyone in those rites common to all, we want to be able to honor the particular mysteries, including things like coming out, self-healing, mentorship, and elderhood (a growing issue for both the queer and pagan communities as our population ages).” - Steve Kenson, from the  Temple of Witchcraft, talking about Mysteries, and rites of initiation, at Patheos.

Shauna Aura Knight

Shauna Aura Knight

“I’ve been writing topics of Pagan leadership because I think they are crucial. For instance, this blog post now. Am I getting paid for the 3 or so hours it takes me to write one of these? Nope. I do it because I’m called. I think that’s the essence of any deep calling–we’d do it whether or not we’re being paid. I have done this work without pay for years. I’ve managed by living simply and other creative means. But it’s put me, financially, where I absolutely can no longer do this work without pay. What I charge is not enough. Here is the crux of the issue. Many Pagans whine about not having access to things that other faiths have, but there’s a core reason for it–they aren’t willing to pay for it. Pagans are starting to want access to leadership training, and I’m thrilled to offer that. However, taking my time to offer that–driving 4-8 hours–my time spent teaching–preparing for the workshop–it’s rather a lot of time. It’s a part-time job, full time if you add in writing articles, blog posts, answering leadership questions on email or skype. It’s work I love, but if I can’t make a living doing it, I can’t continue.” – Shauna Aura Knight, on Pagans and money.

Gus DiZerega

Gus DiZerega

“What my coven does is fulfilling to me and to us, and we do not much care what others are or are not doing on full moons or other sacred days. Of course, it feels good that many others are also celebrating the moon, but we never wonder whether they are doing it ‘right’.  Modern Paganism is primarily a religion of personal and small group communion with (and sometimes intimate contact with) our Gods. We are not a religion of big organizations and mega-congregations.  Large public celebrations do occur, usually on major Sabbats, but there is no effort by organizers of these gatherings to institutionalize them into a ‘Pagan’ church.  We gather, celebrate together, and disperse, rarely thinking about questions of identity. We are not a religion of dogma.  There is a Wiccan rede and doubtless similar things can be found within some other traditions, but there is no Pagan rede, and even the Wiccan rede reads differently from different sources.  When someone tells me she or he is a Pagan, I do not wonder whether they have the right beliefs. Are they pantheists or panentheists?  Are they the right kind of polytheist? Are their deities “aspects” of more encompassing deities, treated as entirely distinct, or perhaps thought of as Jungian archetypes?” – Gus diZerega, on what is Paganism.

Donald Michael Kraig

Donald Michael Kraig

“To all my friends, readers, and students: I apologize for not being able to write you directly, however the God and Goddess have given me new challenges to face. Upon hearing of all the support you are giving me, I am unimaginably grateful. I have no doubt that while there will be challenges to come, the God and Goddess will not be bringing me to the Summerland anytime soon. In perfect love and in perfect trust, Donald Michael Kraig” – Donald Michael Kraig, responding to an outpouring of support after word went out that he was battling stage 4 pancreatic cancer. You can read more about this, here.

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

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Pagan Voices: Jenny Butler, Aaron Leitch, John Beckett, and More!

Jason Pitzl-Waters —  January 13, 2014 — 1 Comment

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.

Dr. Jenny Butler

Dr. Jenny Butler

“I think there are many similarities between Irish Paganism and the Paganism of other nations, but also many differences. In a general sense, the distinctions between Irish Paganism and that found in Britain rest on the use of cultural resources. In Irish Paganism, there is much emphasis on the landscape, mythology, language, and pre-Christian heritage of Ireland. Obviously, for British Pagans, these kinds of cultural factors would be very significant too, but in Ireland there are cultural dynamics at play in relation to identity, history and colonisation that make the expression of Pagan spirituality unique to this context. I should add that I haven’t done any comparative research as yet between Irish Paganism and British Paganism, or Paganism elsewhere, but from my reading of the work of Jenny Blain, Susan Greenwood, Graham Harvey and others, the points I mentioned above seem to be the most apparent differences I can see between Paganism in both regions. Much work is being done on the interconnections between Pagan identities, ethnicity and politics, such as Kathryn Rountree’s forthcoming edited collection fromBerghahn Books titled Modern Pagan and Native Faith Movements in Europe: Colonial and Nationalist Impulses. In my chapter in this collection, I analyse the creation of Irish Pagan identities with regard to the kinds of cultural resources that are drawn upon as well as the socio-cultural impulses, such as romantic nationalism, that inform the movement as it exists in Ireland. This is in marked contrast to the form Paganism takes in some other nations and regional settings, particularly Eastern European ones, where it can be quite militant, overtly political and nationalistic.” - Dr. Jenny Butler, on Paganism in Ireland.

Aaron Leitch

Aaron Leitch

“I believe the first donation came in around noon the following day.  Then – ye Gods! – I think the entire global occult community responded!  I believe I now know what it’s like to “go viral” – because I was suddenly all over Facebook, Twitter, emails, phone calls, etc, etc.  Even Chic Cicero was getting calls.  Many of you, quite rightly, wanted to make sure this was not a hoax or scam before you committed yourselves. But, once you knew it was real, you all got together and showed such incredible, mind-blowing support.  The full goal of the fund-raiser was reached in less than a day!  I have also been reading the comments you’ve posted to the YouCaring page as well as Facebook, and I have been deeply moved and humbled by the expressions of love, caring, support and well-wishes I have seen there.  I wish I could respond to each and every one of you personally, to express even a small portion of my gratitude for all you have done. All too often, you guys are going to read about how awful we occultists are.  You’ll be told we are all ego and no compassion.  You’ll hear that we would rather fight and belittle one another than give the time of day.  You’ll even see it said, emphatically, that there is something wrong with occultists that just makes us horrible people. And every time you encounter that nonsense, I want you to come back here and read this post.  (Or, even better, read the comments made by the Supporters at the YouCaring page.)  In the past two days, I have seen every wall crumble.  Every hatchet set aside.  Every hard feeling forgotten.  And I have seen Thelemites, Golden Dawners, Pagans, Voodoo and Hoodoo practitioners, Wiccans, Jews, Christians, Muslims, Atheists and more all come together with one single proclamation:  ‘We take care of our own!’” - Aaron Leitch, responding to overwhelming community support, when hit with a large bill to fix his endangered eyesight. More on this in tomorrow’s Pagan Community Notes.

John Beckett

John Beckett

“Part of the universal (or very nearly so) religious impulse is the desire to be a part of something greater than ourselves.  We know that when we die our bodies will return to the elements and we can’t be sure there even is such a thing as a soul (I’m convinced there is, but we can’t be sure).  But even if I don’t live on after death, my Druidry will.  The individual dies but the tribe lives on.  By creating and maintaining multi-generational institutions, we can achieve immortality. One of the problems with institutions is that they are inherently conservative.  Not in the political sense of the word, but in the sense that their mission is to conserve – to preserve, to maintain – its values and traditions.  That’s mostly a good thing – by the time a movement starts to think and act institutionally, it usually has worked out what values and traditions are helpful and thus worth conserving. But does the third or fourth or tenth generation realize that the compromises made by the founding generation were trade-offs born of necessity and not some perfect way things were done back in a golden age?  Does the institution remain a living, growing, changing entity?  Or does it become a plastic replica of the reasons it was founded?” – John Beckett, responding to my Saturday essay here at The Wild Hunt.

Lilith Dorsey

Lilith Dorsey

“The portrayal of Papa Legba in this week’s episode of American Horror Story: Coven left a bad taste in a lot of people’s mouths, or should I say, up their noses. May I state now unequivocally as both an anthropologist and a Voodoo priestess that there is no association between Legba and drugs that I have ever come across in my over twenty years of practice and study. This week’s episode, in addition to having this ancient honored deity disrespectfully portrayed as a drug sniffing control freak, also shows him as a baby stealing, soul sucking devil. I wrote a few weeks ago that I predictedbad things for the introduction of this character, but this is beyond everyone’s lowest expectations.  The buzz I have been seeing online is that people are done, that this is beyond offensive. It’s also just plain wrong. The show, in addition to falsely equating Legba with the Devil, seems to have collapsed his character with that of the Voodoo Lwa Baron Samedi, traditionally depicted with a Top Hat and images of the dead, as he is the ruler of the cemetery. The reality is that Legba is the wise teacher, the communicator between the worlds. I like to call him the gentle guiding paternal influence we all wish we had.” – Lilith Dorsey, on the portrayal of Papa Legba in the television show American Horror Story: Coven. 

P. Sufenas Virius Lupus

P. Sufenas Virius Lupus

“In so many recent discussions (which are often debates, and more often still mutual tirades, debacles, and fracases of the most poisonous variety) within and with those outside of the modern polytheist communities, there is a sense that many of us have “given up” on ever finding common ground with some individuals in other sections within modern Paganism. Even some friendships across theological and ideological lines have been damaged, if not entirely lost, as a result of these internet disagreements, and this is something to be lamented deeply. People, far too often, are faster in writing off their apparent opponents than they are in giving them second chances. Often, I think this isn’t an unwise tactic, as repeat offenders certainly exist and often never change despite saying they have or they can. But, one can be surprised occasionally, and this incident with Glenn Beck makes me think that the old queer-activist maxim of ‘don’t assume anything!’ needs to be remembered and re-deployed far more often than it has been amongst our various communities and in our many endeavors, whether they be activism, spiritual communities, or theological discussions.” – P. Sufenas Virius Lupus, on unlikely allies, assumptions, and the end of homophobia.

Sam Webster (with Herm), photo by Tony Mierzwicki.

Sam Webster

“Part of knowing is not knowing, what I’m calling here the ‘black box’. This is the realm of ignorance, of the data we don’t possess, of the questions we can formulate but not answer, of that which we don’t even know how to ask, of mystery. Needless to say, this is the biggest box of all as most of the world lies outside the small circle of firelight we humans live within. It is also the easiest to ‘shrink’ as learning, reason, and experience all reduce the amount of our individual and collective ignorance. There is another big bin in the black box that we hide under a word that I wish to redeem: stupidity. It is often conflated with ignorance in the sense of the non-possession of data. What I am discussing is different. Stupidity is the inability to process, understand, and apply knowledge. It happens to us when we are in a stupor, from which the word is derived. In the Buddhadharma, stupidity is the first and most fundamental poison, although it is usually translated incorrectly as ignorance. I want to redeem the word because often our problems are not from a lack of data, but from the inability to process it correctly due to the dullness or distractions of our minds. I am rather knowledgable, but under the wrong conditions, I can be frightfully stupid. I need a term like stupidity to explain how those who are otherwise intelligent can look at the data of, for example anthropogenic climate change, and deny it. I need a way to understand how when presented with reason, people fail to choose the rational response.” – Sam Webster, on kinds of knowledge.

Rhyd Wildermuth

Rhyd Wildermuth

“I dislike the internet, by the way, and particularly dislike that I rely upon it so much.  Yeah, I’m a writer who puts his stuff out on the internet by choice, so this sound hypocritical perhaps, except nuanced criticisms are the language of complex thought.   My reliance upon the internet and my dislike of internet communication co-exist, helping remind myself that disembodied communication is inadequate for many things.  You don’t know what I look like in the rain, I don’t know what your face looks like when you experience my words–there are things we don’t know about each other that are necessary to social knowledge.  It’s horribly easy to forget this, which is why so many internet arguments on Paganism (or, like every other topic on earth) devolve to endless frustrated attempts to communicate. I think, in “internet” writing, we forget that the written word has a very specific place and very specific modality of expression, and then attempt to add other modes of expression into it (and thus our reliance on emoticons, as in “this is what my face might look like when I say this).  The written word actually cannot embody so much inhabited meaning–as it attempts to become more than it is, it becomes poetry, which is useless for everyday communication as it requires a lifetime to fully understand a poem.” - Rhyd Wildermuth, on why he dislikes the Internet, and what doesn’t fit in a rucksack.

Mambo Chita Tann

Mambo Chita Tann

“Life goes on, somehow, like it always does, and suddenly it’s been four years. In the country I live in, most of the scars left by such an event would be tended to in some manner. The dead would be found and buried; ruined buildings would be demolished, and many great speeches about how everything would be rebuilt to be better than before would happen, and then everybody would get to work and right the wrong and fix things. Happy ending to a tragedy, proof of the true grit of the poor people who went through a sad time, right? Like Hurricane Katrina‘s aftermath, and like the aftermath for some of the harder-hit areas from Hurricane Sandy…the answer is no. No, it doesn’t get a happy ending, not yet, and maybe not ever. The palace ruins were finally taken down after two years (Can you imagine if Congress sat in ruins for two years?), but the cathedral ruins haven’t moved. Many people, including some of our family, left Port-au-Prince for the most part or entirely, and may not return. Promised aid trickles in, or it never arrived, or it was  eaten up by corruption and mismanagement. MINUSTAH (the UN sanctioned “peacekeeping” force remaining in Haiti, despite the fact that Haiti isn’t at war) brought “help” after the earthquake in the form of anirresponsible platoon of soldiers who dumped sewage into a river and started a major cholera epidemic. Four years later, we can’t even get the UN to admit responsibility. There are still so many things that need to be done. How many more years will it take? I don’t know. I hate that I have no answer. I hate it as much as I did four years ago today.” – Mambo Chita Tann, on Haiti, four years after the massive earthquake that started a chain reaction of tragedy for that country.

Lupa

Lupa

“As a child, I fancied myself to be such an explorer, though of a much smaller territory, and with far fewer resources and training at my disposal. Yet as I got older, and as I watched beloved wild places being torn down for development, I lost that curiosity and wonder for a while. My turn to paganism in the 1990s was, in large part, an attempt to reclaim that connection to nature, but it wasn’t until I divested myself of many of the abstract and symbolic trappings, and embraced a more naturalistic paganism, that I managed to regain that closeness. That’s why my path has increasingly become one informed by joy and curiosity, rather than ecstatic trances and formal rituals. And I’ve delighted in reading about Douglas’ exploits because they sound so familiar. Here is a man, close to my age, bounding about in the wilderness with the glee of a child, enduring hardships with a light heart because WOW LOOK AT THAT TREE ISN’T IT AN AWESOME TREE? Sure, there were plenty of other people, mostly indigenous, who were well acquainted with that particular species, but to him it was a new thing, and better yet, he got to share it with a whole slew of people on another continent who had never known such a thing existed. When I was a kid, some of my best days were the ones where I found a garter snake or box turtle or particularly large grasshopper, especially if it was some critter I had never seen before. It didn’t matter that other people knew about them; I was the one having these natural revelations.” – Lupa, on nature, David Douglas, and Paganism.

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

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