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What follows are two FAQ collections that will be useful for those who are newcomers to paganism, or seeking for knowledge. The first is the much acclaimed alt.pagan newsgroup FAQ on general paganism - I have added three articles to it - one on Wiccan beliefs, one on Gardnerian wicca and one on other branches of Wicca and Paganism. I have also annotated notes on the Sabbats for the Southern hemisphere.
The second FAQ is that of the Church of All Worlds, of which this Temple is a Proto-Nest. It comes unedited from the Caw HQ in California.
Feel free to ask any questions: email us
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FREQUENTLY ASKED QUESTIONS FROM ALT.PAGAN
Authors: Susan Harwood Kaczmarczik; Br'an Arthur Davis-Howe; T. O.Radzykewycz; Ailsa N.T. Murphy; Cecilia Henningsson Acknowledgements to Jack Coyote, Robert Pearson, Chris Carlisle and Izzy, and a special thanks to Janis Maria Cortese. Added to by Quenten Walker July 1997.
DISCLAIMER: Throughout this FAQ you will find the words "usually," often," and other disclaimers; this is because Paganism is not a rigid, structured belief system. We have tried to present as many faces of the neopagan sub-culture as possible in the FAQ, but realize we can't possibly cover it all. Many people, no doubt, will object to every part of this FAQ (and have done, over everything from specific etymologies to the order of the questions), but we stand by it as our best attempt.
First version completed 25 January 1993
The words paganism and pagan come from the Latin "paganus," meaning "country dweller." Neopagans hold a reverence for the Earth and all its creatures, generally see all life as interconnected, and tend to strive to attune one's self to the manifestation of this belief as seen in the cycles of nature. Pagans are usually polytheistic (believing in more than one god), and they usually believe in immanance, or the concept of divinity residing in all things. Many pagans, though polytheistic, see all things as being part of one Great Mystery. The apparent contradiction of being both polytheistic and monotheistic can be resolved by seeing the God/desses as masks worn by the Great Mystery. Other pagans are simply monotheistic or polytheistic, and still others are atheistic.
Some people believe paganism to be a religion within itself; others see it as a belief system (such as monotheism) that can be incorporated into religions like Wicca or Druidism; others see it as a broad category including many religions. The fact that we are re-creating religion for ourselves after centuries of suppression makes us very eclectic and very concerned with the "rightness" of a particular thing for the individual. So when you see some people calling it a religion and others not, when you see it capitalized in some instances and not in others, don't be confused -- we're all still basically talking about the same thing.
1b) What is Paganism? How is it different from paganism?
Paganism (with a capital "P") is one strand of neopaganism which strives to allow each person to draw from whatever religious and cultural traditions are meaningful for the individual. The practices of Paganism derive from those of Wicca, but are not identical with those of Wicca. Some people view Paganism as a non-initiatory form of Wicca, or Wicca as an initiatory form of Paganism. Some say that Witches are the clergy of Paganism. (On the other hand, some Witches violently disagree with that viewpoint. As with most things in this FAQ, there is no answer with which everyone can completely agree.)
2) What are different types of paganism?
Paleo-paganism: the standard of paganism, a pagan culture which has not been disrupted by "civilization" by another culture -- Australian Bushmen modern (who are probably becoming meso-pagans), ancient Celtic religion (Druidism), the religions of the pre-patriarchal cultures of Old Europe, Norse religion, pre-Columbian Native American religions, etc.
Civilo-paganism: the religions of "civilized" communities which evolved in paleo-pagan cultures -- Classical Greco-Roman religion, Egyptian religion, Middle-Eastern paganism, Aztec religion, etc.
Meso-paganism: a group, which may or may not still constitute a separate culture, which has been influenced by a conquering culture, but has been able to maintain an independence of religious practice -- many Native American nations, etc.
Syncreto-paganism: similar to meso-pagan, but having had to submerge itself into the dominant culture, and adopt the external practices and symbols of the other religion -- the various Afro-diasporic traditions (Voudoun, Santeria, etc.), Culdee Christianity, etc.
Neopaganism: attempts of modern people to reconnect with nature, using imagery and forms from other types of pagans, but adjusting them to the needs of modern people. Since this category is the focus of alt.pagan, the listing here is more comprehensive (though no listing could be completely comprehensive):
Wicca was the first (or at least one of the first) of the neopagan religions. As a result, it is the best known, and tends to overshadow its younger, smaller siblings. This does not mean that Wicca is more valid than other neopagan religions -- just larger and louder.
Wicca, however, is only one of the things called W/witchcraft (or sometimes, the Craft, a term also applied to Masonry). There are a whole range of styles of folk-magic around the world which are called witchcraft in English. If the word Witch is capitalized, it indicates that it is being used to refer to a member of a pagan religion, not just to a practitioner of folk-magic. There are also Witches who practice religions called Witchcraft which are not Wicca. These religions tend to be more folk-pagan than Wicca, drawing on the heritage of a specific culture or region.
Wicca itself is a new religion, drawing strongly on the practices of Ceremonial Magic. While there are claims that Wicca goes back into the mists of pre-history, honest examination of the practices and history of the Wicca will make it clear that Wicca is new. (Actually, the word "Wicca" itself is recently coined, at least in its present usage. The OE "wicca" was pronounced "witch-ah" and meant male magician. The new word "Wicca" is pronounced "wick-uh", capitalized as a religion, and means a religion, not a person.) However, Wicca has developed in many directions and should not be seen as a unified whole, even though it is fairly new. Rituals and beliefs vary widely among Witches. Unlike most of the neopagan religions, Wicca is an initiatory religion, that is, people who choose to practice Wicca believe that the commitment to this path set changes in motion in their lives. Many Traditions (sects) of Wicca formalize this with a ritual (or series of rituals) of initiation. Others, especially Solitary Witches, trust that the Gods will do the initiating of the Witch.
3b) Why do some of you use the word Witch? Wiccan?
First, not everyone in alt.pagan is Wiccan/Witchy, so this question only applies to some of the people.
Witch is a very old word meaning "magic-maker", from a root which meant "bending" and "shaping". For many of us, the word Witch is a powerful reclaiming of that inherent human power to make changes around us. For others, including some of the people within Wicca, that word is not their word. Some people within Wicca take the adjective "Wiccan" and use it as a noun.
(Some people question the authenticity of the etymology that says "witch" means "to bend or shape." They believe that the word is simply from the Old English for "wise one" and has no relation to the root mentioned above -- which gives us the modern word "wicker," for instance. However, this definition is a good way to think of how a modern Witch might see him/herself.)
3c) What do Wiccans actually do and believe?
WICCAN PHILOSOPHY
Beginning Wiccan Theory
1. Introduction
This information is gleaned from books, personal instruction with Wiccan elders, ritual work with Wiccans, and from social interaction over a period of 5-10 years. It is not meant to represent the opinion of anyone but myself, makes no claim to objective truth, and is mostly a projection of my imagination beyond the very limited philosophical framework I found within the Wiccan/Pagan community.
I imagine that the influence I've experienced from many Eastern traditions, along with my limited readings in Western philosophy and occultism, must have contributed in great part to my understanding of the following key terms and phrases:
2. Merry Meet and Merry Part (mm/mp)
Traditional Wiccan ritual derives from a very common structure. It may be seen in many indigenous religions, is a basic formula for Vedic rites, and can be seen as a pattern for most Western social events - 'secular' and 'religious'.
This varies from as little as a change in attitude or focus to an entire process of physical and/or symbolic 'purification', designed to alert the participants (especially their subconscious minds) to a change of atmosphere in preparation for the rite.
In traditional Wicca this usually includes creating a 'Circle' of ritual space (actually a sphere) and purifying the area and participants with incense (fire and air elements) and saline (water and earth). The exact sequence of the Circle, cense, and aspergation may vary.
Though at times this calling will precede the preparations, depending upon the custom and timing of an event, it is the equivalent of inviting guests and/or guardians. Sometimes this is seen as a necessary precaution. At others it is seen as an important element in and of itself.
The energies/entities vary among traditions. In Wiccan ritual it is often the 'Guardians of the Watchtowers' or 'Quarters' and these are summoned from the planar four directions (North, East, South and West), usually associated with elemental energies of the world (Earth, Air, Fire and Water).
Often also 'the god and goddess' are welcomed to the Circle, sometimes through the personality and form of a 'priest' and/or 'priestess' who may happen to be officiating. More a focus of group energies than any social authority, the priest/ess is said to 'channel' or 'manifest the energies of' the god/dess during the rite.
This is the build-up before the climax of the social event. It is emotional and 'psychic' in nature and in Wiccan tradition will often involve the creation of what is called a 'Cone of Power'. This is a three-dimensional psychic energy funnel, designed to direct those 'raised energies' into a group focus.
Sometimes this focus amounts to a physical change within or outside the Circle (often delayed so as to account for the will of the gods). Sometimes this focus is an energy/entity within or outside the Circle that is perceived to be lacking and in need of such aid. Sometimes the Cone is raised with the intent that those present will take what they need of its power and that the rest may be 'grounded', directed toward Mother Earth for Her use/healing.
This is the Main Event, though at times it is coincident with and may be inclusive of the build-up. This may be the central reason for the rite (if there is one) and, in those traditions which define it in any way, usually involves some procurement of knowledge (science) or expression of inspiration (art).
In Wicca, like in most tantric traditions, it either takes place physically or symbolically. The more complex and socially controversial form of this is the physical unification of the priestess and priest (coitus). This is symbolically represented by the 'blessing of the cakes and wine' (the seed of the god is symbolized by the grain of the cakes, the blood of the goddess by the wine). This is typically done using magical implements and is further symbolized by the unification of the magical dagger (or 'athame') and the chalice (or 'cup'). There are variations from the physical heterosexual union (homosexual, for instance) and for these a different symbolism may be employed. The theme of the combination of energies remains, however.
Once the god and goddess have made love within the Circle, their fruits (the cakes and wine) are consumed by the participants. Traditionally, and within the symbology of the rite, this is a time for social announcements and information to be exchanged by the group. Not only does it provide a modicum of secrecy for the Wiccan network, it also symbolizes the real unity between the 'world beyond' the Circle and the 'ritual space' which it contains.
Once the Main Event has taken place and some time has passed for an appreciation of its beauty/meaning, then it is time to call the rite to a close and return to everyday life.
In Wicca this may be very simple or complex, depending upon the group (coven). It usually includes the 'dismissal' or 'departure' of the guests/guardians, including the god and goddess. Some view this as a departure from conscious acknowledgement rather than any concrete separation.
It also involves 'taking down' or 'opening' the Circle; bringing down the dividing line between the outside world and ritual space and/or extending the Circle to include the entire universe (somewhat like the ripples that a pebble makes when dropped into a pond).
At the beginning, when preparations are made and ritual space is created, many Wiccans exchange the greeting 'Merry meet'. At the conclusion of the rite, when the Circle has been opened, an extension of this greeting ('The Circle is open yet unbroken.... Merry meet, merry part, and MERRY MEET AGAIN!') is sometimes used as a resolving seal upon the entire event. It is often pleasantly echoed by joyful hugs and shared warmth.
When used in the context of a greeting outside such rites, the words 'Merry meet' or 'Merry part' are an acknowledgement of the sacred space that we live in and the coming together and separation of each of our individual Circles. Each seemingly separate person is a Circle (and Point) of consciousness. We are a sacred space-time-consciousness and our acts are magical acts (especially those which are consciously witnessed).
Through the use of these traditional greetings we invoke the balanced centeredness of ritual and acknowledge the interpenetration, the unity, of our life and its magick.
A rede is a piece of advice or counsel, and to this extent the Wiccan Rede is used as a guideline for one's life. Each person considers it carefully and thoughtfully before she meaningfully calls hirself Wiccan, analyzing all of the ramifications and subtleties of the words 'harm none' and 'as thou wilt'.
The meaning of this advice is not agreed upon by the majority of Wiccans, nor is it important that it be so, for Wicca is not a doctrinal religion. Since most Wiccans recognize no official priests/esses there is little to move the Rede into the status of a 'law' (a required constraint). One interprets it as one wishes and associates with others of like mind or those whose way is acceptance.
Therefore be reminded that the following ideas (along with the subsequent description of the 3-fold Law) are my own interpretation:
'An' is a contraction of 'And if'. This form allows it to be appended to the advice one might give to another. The Rede is designed to EMPOWER people, not disempower them. It suggests that one take a careful look at oneself and one's actions to evaluate if any harm may be caused in their doing, and if not, to complete them to one's satisfaction.
The Rede centers upon one's INTENT. It is not only impossible but unreasonable to evaluate the ends of one's actions. We can never be sure that they have come to complete fruition. All we can do is learn from the past, be aware of the present and plan for the future.
'And if it harm none' is a deceptively complex phrase. If harm included any type of injury or damage then we would find ourselves straight-jacketed into suicide. Life depends upon death and injury for its very existence. We displace and destroy countless microscopic organisms with every breath and movement. In order to feed ourselves we must kill some form of life in order to absorb its nutrients. It is sometimes important that minor injury take place so as to prevent an eventual calamity. Surgery and self-defense are good examples here.
For this reason we may accept a less expansive meaning for the word 'harm'. It need only include the cause of unnecessary pain and suffering. To interpret this further and define what is 'necessary' would be to DISempower our fellow Wiccan, forming a doctrine that is ethically contrary to the Rede.
Each individual discovers this line for oneself and acts accordingly. For this reason no absolute association may ever meaningfully be applied to 'good' and 'evil' or 'bad'. We each have our individual reactions and evaluations of an action taken by another. If we think that another's action will lead to harm then we may oppose it (not the person, the action) so as not to bring about harm through our Inaction.
Again, we can never know who is objectively 'correct' in any conflict. BOTH are correct as we follow our emotions and intuitions, act with pure intent, express our respect for another's feelings and power, and remain aware of the present situation.
In social circumstances only consensus (without the force of rule) conforms to the Rede and its important protections. 'An it harm none, do as thou wilt' is a subjective guideline, not a moral imperative. Those who would judge us, saying that they know we are not living by it, fail to do so themselves by disrespecting the innate divinity of our experience and conscience.
4. The 3-fold Law
As an extension of the Rede, the 3-fold Law is an explanation of a law of nature. It deals with action and how this affects the cosmos and the apparent source of this action. As an explanation, it ought to be tested by the skeptical and disregarded by those who feel it inaccurate. Many continue to claim its accuracy (in whatever detailed form), so perhaps it is not so easy to dismiss.
The Law, as mentioned above, is not a moral judgement or a social constraint. It is a principle of nature which has been observed and described. Action (karma) produces suffering based upon its nature and our evaluation of its result. Intent and our view of this intent are central to this principle's function.
Our actions affect us in the following 3-fold manner:
a) Energy goes through us as we manifest it. We suffer or benefit according to its nature. If an energy is intended to harm another then it harms us as we manifest it.
b) Our actions affect others directly, and to the extent that we are one with all so do we suffer again if our intent was harm.
c) Our deep mind compensates us for our harmfulness and our beneficence. If we see that we harm, we punish ourselves; if we see that we help/heal, then we reward ourselves (more carefully and thoroughly than any jailer).
This may tie into psychological models about the 'superego' and its prohibitive function, arising from the programming of our parents and other influential authorities. This a very deep self-judgement process, inspired in us by society, the compensation carried out via subconscious processes too complex to explore here.
It ought be mentioned, however, that those who transcend or grow beyond compartmentalizing their actions are also beyond the compensation of this Law, especially with regard to the reactions of the deep mind or Superego. There is much speculation as to whether this growth actually occurs, however (see Hinduism's 'moksha'/release or Buddhism's 'nirvana'/extinction for other explanations).
5. Blessed Be
This simple phrase is a rough equivalent of the Christian 'amen' or the native american 'ho', perhaps with subtle differences. It is sometimes used in greeting or parting and general well-wishing. It is also used in ritual to seal or provide support for a magical act.
At its most esoteric, 'Blessed be' is an acknowledgement of the divinity of all present being. It is an affirmation of the rightness of all and/or the conferment of one's blessings upon another in warmth and love.
6. Conclusion
As with most religious traditions, the esoteric concepts associated with each of these words and phrases has not become apparent or has been diluted or lost by many who comprise Wicca. Social dynamics and communication failures work to separate wisdom from compassion and ideas from feelings, even in the best of situations.
Little regarding Wiccan philosophy has been written and much of it is one-sided or moralistic. Perhaps this essay shall provide some of the fuel for the debate that these issues really deserve, rather than simply add to the endless drone of judgement and small-mindedness that has become popular.
Reviews, comments and questions welcome.
9212.23 e.v. [KaOS Day!]
Thyagi Morgoth NagaSiva
tagi@cup.portal.com
871 Ironwood Drive
San Jose, Kali Fornica, 95125
4) What are some different traditions in the Craft?
Different traditions in the Craft include Gardnerian Wicca, Alexandrian Wicca, Dianic Wicca, the Faery tradition, many branches of Celtic-based Wicca, and many other forms of Wicca often called eclectic, since they draw their practices and liturgy from many different sources. There is no way to include all traditions because new ones are being created every day by the practitioners themselves. GARDNERIAN WICCA
Gardnerian Wicca is a matriarchical tradition whose magic is based on psychic female/male polarity. " If it harms none, do what you will," is the ethical statement for this tradition. Reincarnation is a basic tenant. The patron Goddess is the Great Mother, though the Maiden and Crone are also often acknowledged. The patron God is the Horned god of hunting, death and magic. Each coven calls them by their own choice of name. All rituals include the symbolic Great Rite, (now a common method of blessing the wine for many pagan traditions) which consists of the ceremonial dipping of the athame into the chalice. The chalice is then passed around the circle.
Gardnerian covens are autonomous and led by a High Priestess. The High Priest is always seen as secondary. The High Priestess and High Priest are allowed to use the title "Lady" and "Lord" before their craft name. (This is much more common in North America than in England.) Most groups can trace their lineage through various High Priestesses back to Gerald Gardner. Most Gardnerian covens follow a three degree system (though there are some that do use a 2 degree system). Tradition, as well as keeping and following a complete Book of Shadows, is emphasised in all Gardnerian groups. New rituals are written for specific purposes, keeping the same framework. Most, but not all, work skyclad.
Gardnerian Wicca is one of founding traditions of modern paganism. As Dr. Leo Martello writes in his forward to Gardner's The Meaning of Witchcraft,1 "Pioneer, publicist, advance pressman, Gardner was the right man for the right time, a channel, who tapped the dormant spritual reservoir of thousands. Not his faults, nor his distortion or omission of certain facts, nor the matter of his idiosyncratic existence but the spirit of his life and works, these live on. Without Gardner there are many today, regardless of what they call themselves, who simply wouldn't exist . . not as Witches or Pagans." Over the years, however (mainly due to misquotes and poor copying), there have been many misconceptions about Gardnerian Wicca. For example, many think Gardner and his tradition are sexist. This is not the case. Gardner was one of the first to say that the High Priestess was leader of the coven and for a coven to work effectivey, all power had to pass through her. The language of Gardner's books may appear to be sexist, but readers need to understand that Gardner wrote his books over 40 years ago. For the English culture of that time, Gardner was very much a visionary, regarding giving women their due.
Another misconception is that Gardnerianism is rigid in structure. Once, telling someone I was an eclectic Gardnerian, someone asked "isn't that an oxymoron?" Though there may be some covens who continue to use the same rituals over and over, this is not the case for most Gardnerian groups. In the Gardnarian group with whom I trained, not only did we regularly write and perform different rituals, they were seldom repeated. To obtain my 2nd degree, I had to write and lead a circle!
Another misunderstood aspect of Gardnerian tradition (and the punchline of many jokes) is the emphasis on secrecy. The oath for secrecy is not to pretend published material is not available, but rather the oath is considered as "promising not to give a baby a loaded gun," i.e. not teach something to a student before they are ready to handle it. It is also to ensure that privacy of fellow coveners is respected so that no one is "outed" without their permission.
Born in 1884, Gardner was a self educated civil servant and anthropologist. After a lifetime in the middle east, he retired near the New Forest in England. There, he became involved in "The First Rosicrucian Theatre." Through people he met there, he was introduced to the New Forest coven and "Old Dorothy" who would eventually initiate him as a witch in 1939. Gardner felt the "Craft of Wica"2 was in danger of dying out, so in 1949, he published his first book on witchcraft (under the guise of fiction), titled High Magic's Aid. This book contained many of the rituals he had learned from "Old Dorothy." Once the Witchcraft Act (which had made practicing witchcraft a criminal offense) was repealed, Gardner published Witchcraft Today. He then became involved with the Museum of Magic and Witchcraft on the Isle of Man. In 1952, He met Doreen Valiente who eventually became his acting High Priestess. In 1954, Gardner gave Doreen Valiente permission to rewrite the "Book of Shadows" and it is she who is the author of both the verse and prose versions of "The Charge of the Goddess."
Many American Gardnerians claim to have unpublished material in their Book of Shadows, but if that is the case then it is from the period after Doreen Valiente left Gardner's coven up until his death.
It is now known that Gardner drew on many different sources in creating his "Book of Shadows" (a term which Gardner first used). This has led to much debate whether Gardner made up (or borrowed) everything. But Doreen Valiente writes, "People may well wonder why, having traced Gerald's rituals to their component parts as having been derived from the works of Margaret Murray, Charles Godfrey Leland, Rudyard Kipling. Aleister Crowley, the Key of Solomon, and the rituals of Freemasontry, I continued to believe that they were descended from an old witch coven discovered in the New Forest. The reasons is that underlying all these I found a basic structure which was not from Corwley or Margaret Murray or any of the other sources mentioned."3 For those interested in Gardner's work, I recommend that you pick up a copy of "A Witches Bible Compleat" (also published as in two volumes as "8 Sabbats for Witches" and "The Witches' Way") by Janet and Stewart Farrar. This work gives a complete, annotated version of Gardner's Book of Shadows, listing history, sources and other information. Other recommended reading are:
The Meaning of Witchcraft by Gerald B. Gardner Witchcraft for Tomorrow by Doreen Valiente The Rebirth of Witchcraft by Doreen Valiente High Magic's Aid by Gerald B. Gardner
Footnotes
Bibliography
Fararr, Janet & Stewart, A Witches Bible, Vol. I & II, Magickal Childe Publishing, Inc, 1984, ISBN #0-939708-06-X (Vol I) ISBN 0-939708-07-8 (Vol II).
Gerald B. Gardner, The Meaning of Witchcraft, Magickal Childe, Inc. 1988, ISBN 0- 939708-02-7
Doreen Valiente, The Rebirth of Witchcraft, Phoenix Publishing, Inc., 1989, ISBN 0- 919345-39-5
Doreen Valiente, Witchcraft for Tomorrow, Phoenix Publishing, Inc., 1987, ISBN 0- 919345-83-2
*As most everyone by now is aware, the Alexandrian Tradition is very close to Gardnerian with a few minor changes. (One of the most obvious ones being that the Alexandrians use the athame as a symbol for the element of fire and the wand as a symbol for air. Most of the rituals are very formal and heavily indebted to ceremonial magick. It is also a polarized tradition and the sexuality of that female/male polarity is emphasized. The ritual cycle deals mostly with the division of the year between the Holly King and the Oak King and several ritual dramas deal with the dying/resurrected God theme. As with Gardnerians, the High Priestess is supposedly the highest authority. However, it is odd that the primary spokespersons for both traditions have been men. [*This material provided by Gillan]
Alexandrian Wicca is the creation of Alex Sanders (with his then wife Maxine) who claimed to have been initiated by his grandmother in 1933. It's principal proponents are Janet and Stewart Fararr whose books set forth most, if not all, of the Alexandrian tradition. Contrary to popular belief, the name Alexandrian refers not to Alex Sanders, but to Ancient Alexandria.
Although similiar to Gardnerian Wicca, Alexandrian Wicca tends to be more eclectic, and liberal. Some of Gardnerisms strict rules, such as the requirement of ritual nudity, have been made optional by Alexandrian Wicca.
Mary Nesnick, an American initiate in Gardnerian and Alexandrian traditions founded a 'new' tradition called Algard. This tradition brings together both Gardnerian and Alexandrian teachings under a single banner. This was possible due to the great similiarities between the two traditions.
*The Dianic Craft includes two distinct branches:
*1. One branch, founded in Texas by Morgan McFarland and Mark Roberts, gives primacy to the Goddess in its thealogy, but honors the Horned God as Her Beloved Consort. Covens are mixed, including both womyn and men. This branch is sometimes called 'Old Dianic', and there are still covens of this tradition, especially in Texas. Other covens, similar in thealogy but not directly descended from the McFarland/ Roberts line, are sprinkled around the country.
*2. The other branch, sometimes called Feminist Dianic Witchcraft, focus exclusively on the Goddess and consists of womyn-only covens and groups. These tend to be loosely structured and non-hierarchical, using consensus- decision- making and simple, creative, experimental ritual. They are politically feminist groups, usually very supportive, personal and emotionally intimate. There is a strong lesbian presence in the movement, though most covens are open to womyn of all orientations. The major network is Re-Formed Congregation of the Goddess, which publishes "Of a Like Mind" newspaper and sponsors conferences on Dianic Craft. [* Amber K]
The Church of Wicca was founded by Gavin and Yvonne Frost. They offer correspondence courses in their brand of Wicca, which is sometimes called Celtic Wicca. The Church of Wicca has just recently begun including a Goddess in their diety structure, and has been very patrofocal as Wiccan traditions go. The Chuch of Wicca terms itself "Baptist Wicca"
*The Frosts call their tradition of Wicca Celtic. To me it seems more of a mixture of high magic and eclectic Wicca, with a smattering of Celtic thrown in. For instance, they use three circles, one within the others, made of salt, sulphur and herbs with runes and symbols between them instead of just one circle. They also insist on a white- handled athame and will not have a black handled one, whereas all the other traditions I have heard or read about use a black handled one. It seems to me the Wicca they practice and teach should not be called Celtic at all; but since a lot of it is made up or put together by them from other traditions they should also give it a made-up name; say Frostism. If you DON'T have to pay for the course, and have some extra time, it would probably be worth reading just for comparison. [*From Circe, who took their correspondence course. ]
The Frosts have always been rather more public than most traditions (advertising their course in the Enquirer and similar publications) which has earned them heavy criticism in less public Craft groups.
If one word could best describe the Georgean Tradition, it would be 'eclectic'. Even though the material provided to students was nominally Alexandrian, there was never any imperative to follow that path blindly. George Patterson (the tradition's founder) always said 'If it works use it, if it doesn't, don't'. The newsletter was always full of contributions from people of many traditions. I've always felt Pat's intent was to provide jumping off points for students and members. So even though I can claim initiation into more than one tradition, I'll always consider myself 'Georgian' first: George is greatly missed, may the God-dess watch over him. Bright Blessings, Lord Fafner.
*The Discordian or Erisian movement is described as a 'Non- Prophet Irreligious Disorganization' and has claimed 'The Erisian revelation is not a complicated put-on disguised as a new religion, but a new religion disguised as a complicated put-on. " It all started with the *'Principia Discordia, or How I Found the Goddess and What I Did to Her When I Found Her'*, a collection of articles and ideas compiled by Greg Hill (Malaclypse the Young-er). The central theme is 'Chaos is every bit as important as Order' as illustrated in the story of The curse of Greyface:
*Humor is central to Discordianism, but Discordianism should not be dismissed as a joke. Profound experiences frequently accompany the practice or Erisinaism. It is a perceptual game, one which demonstrates that the absurd is just as valid as the mundane and chaos is just as valid as order. It frees the practitioner from the order games (that most have forgotten are games) to play games with order or games with chaos, or both. The effects of Discordianism upon an individual can be far- reaching and amazingly liberating. [Although a great many immature individuals have played at Discordianism and thereby sidestepped any chance of spiritual growth whatsoever -- Grey Cat *wryly*] {*Quoted material from Mortir}
We've mentioned that even among pagans and Witches, there is dispute about just how specific these terms are. But the majority opinion seems to be that the question, "Are pagans Witches?" is about the same as the question, "Are Christians Catholics?" (or Methodists, Baptists or whatever). Most Witches are pagans, but not all pagans are Witches.
This is a bit of a loaded question, since there are several different conceptions of what Satanism really is. Most pagans do not worship Satan or practice Satanic rites. Some pagans practice something called Satanism, but it is a far cry from the Hollywood image of Satanism. These people tend to value pleasure as a primary motivation, or to find meaning in images which the repressive Christian churches attacked. For some of these folk, reclaiming the word "Satanist" is an act of resistance against oppression. For more information on Satanism as a religion, please check out alt.satanism.
If what you're really wanting to know is do we sacrifice babies and worship evil incarnate, the answer's no.
7) What kinds of people are pagans?
People from all walks of life are pagans -- computer programmers, artists, police officers, journalists, university professors -- the list is endless. Many people, no matter what their mundane occupation, find solace in the life-affirming aspects of paganism.
8) What holidays do you celebrate?
Because neopaganism follows so many traditions from many different parts of the world, there is no single set of holidays that all neopagans celebrate. Several calendars are available which list many different holidays, one or more for every day of the year. Most of these holidays are either dedicated to particular deities (e.g. Brighid, Diana, Thor), or mark seasonal changes in the environment (e.g. the solstices and equinoxes). What specific holidays are celebrated is something decided within a certain tradition, or by the individual.
8b) How do I pronounce...? What does this name mean?
The names that are generally used to denote the Wiccan sabbats (as well as festivals of many pagan traditions) come from Gaelic (both Scots and Irish), Welsh, Norse, and Anglo-Saxon. There are variations of pronunciations for each one. We are not trying to say that if you don't say it like we tell you to, that you'll be wrong or anything like that. But since so many people have asked, here is a list that can give you a good start in trying to sound like the languages from which these words came.
Just remember, this is not some kind of "Sekrit Pagan Language (TM)"; many of these words are in use in Europe today by pagans and non-pagans alike to denote these days. And yes, this shows a European bias, but then so do the commonly-used names for Wiccan holy days.
Samhain (31 Oct) -- Irish Gaelic for "summer's end." The standard Irish pronunciation is either "SOW-in" with the "ow" like in "cow", or "SAH-win". Other pronunciations that follow with the many Gaelic dialects include "sow-een" "shahvin" "sowin" (with "ow" like in "glow"). The Scots Gaelic spelling is "Samhuin" or "Samhuinn." There is no linguistic foundation for saying this word "samhane" the way it might look if it were English. (To be really untechnical about it, the "mh" is a little linguistic gadget that tells you not to pronounce the "m" like, well, an "m".) When in doubt, just say "Hallows" or even "Hallowe'en."
It is celebrated as the Feast of the Dead, and occurs at the beginning of Winter, November 1 (All Saint's Day in the Christian calendar) in the Northern hemisphere, and 1 May (near Anzac Day) in the Southern hemisphere.
Yule (@21 Dec) -- Norse for "wheel." It's pretty much pronounced just like it looks, although if you want to make a stab at a Scandinavian sound, it'll be more like "yool" and less like "yewl."
This is the winter solstice. (December 20 in the Northern hemisphere - ie Christmas - and June 20 in the Southern hemisphere.
Imbolg/Imbolc (1 Feb) -- Irish Gaelic for "in the belly." Pronounce this one "IM-bullug" or "IM-bulk" with a guttural "k" on the end. Other names include Candlemas; Brighid (pronounced "breed"), who is the Irish goddess whose festival this is; and Oimelc (pronounced EE-mulk), which means "ewe's milk" in Scots Gaelic.
This is the feast of the "quickening" of the earth, ie the earth is beginning to warm up at the end of winter and the beginning of Spring - 1 February (Feast of Purification - Candlemass - in the Christian calendar) in the Northern hemisphere, and 1 August (Wattle Day) in the Southern hemisphere.
Ostara (@21 Mar) -- Saxon name for a maiden goddess of spring, loosely connected to Astarte and Ishtar. This one's easy -- "o-STAHR-uh." Other names include Eostre (say "OHS-truh" or "EST-truh").
This is the spring equinox, celebrated on March 21 (near Easter) in the Northern hemisphere, and September 21 (near Labor Day) in the Southern hemisphere.
Beltane/Bealtaine (30 April) -- Irish Gaelic for either "fires of Bel" or "bright fires." If you want to try it in Gaelic, you can say "bee-YAWL-tinnuh" or "BELL-tinnuh." Unlike Samhain, this word can within the linguistic structure of its language of origin be pronounced like it looks -- "BELL-tane" -- without totally abandoning its original construction. Other names are Walpurgisnacht (vahl-PUR-gis-nahkt) and May Day.
It is the beginning of Summer, and the feast of fertility and Mating. It is held on May 1 (May Day - "the lusty month of May") in the Northern hemisphere, and November 1 in the Southern hemisphere.
Litha (@21 Jun) -- Norse or Anglo-Saxon for "longest day." You can say this one just like it looks, or you can try for a Scandinavian sound and say "leetha" with the "th" more like a "t."
This is the summer solstice. It is celebrated on June 20 (St John's Eve, a traditional fair day in Europe) in the Northern hemisphere, and December 20 (Christmas) in the Southern hemisphere.
Lughnasadh/Lunasa or Lammas (1 Aug) -- The first is Irish Gaelic for "festival of Lugh" (a major Irish deity); the second is Anglo-Saxon for "festival of the loaves" ("hlaf-mass"). Don't panic at that spelling (it's that pesky "h" acting as a signal instead of a letter again); the second (which is modern Irish as opposed to old Irish) tells you all you need to know. Say "LOO-nah-sah." (Some people maintain that the Scots dialect says it "LOO-nah-soo.") Lammas is just like it looks, "LAH-mus."
It is the first harvest, celebrated on August 1 in the Northern hemisphere, and February (near Australia Day) in the Southern hemisphere.
Mabon (@21 Sep) -- This is believed to be a form of the Welsh word for "son." Therefore, it would probably be pronounced "MA-bon" with the "a" like in "mass." However, most Wiccans and pagans say "MAY-bon."
This is the autumn equinox. It is held on September 21 in the Northern hemisphere, and March 21 (Easter) in the Southern hemisphere.
9) What god(s) do you believe in?
Neopagans believe in a great many goddesses and gods. However, not all neopagans believe in the same ones, or even in any at all. Many neopagans believe in a Goddess and a God that are manifest in all things. Some follow particular pantheons (e.g. Greek, Irish, Norse, Yoruban, Welsh), others don't stick to any one culture, and still others see the Divine in more symbolic terms. Many ascribe certain qualities to different goddesses, such as Athena as the goddess of wisdom; Aphrodite as the goddess of love; Artemis as the goddess of the hunt, and so on. Many pagans and Witches see the Goddess in three aspects, those of Maiden, Mother and Crone; and the God in two, the Young God and the Old God. Other pagans do not believe in any gods at all, but instead honor spirits and/or totems in various forms such as animals or trees, as in many of the native American religions. As is usually the case, defining "God" is a very slippery idea. But these are some of the more common among modern pagans.
10) Can one be both Christian and pagan?
Depends on who you ask. :)
There is much dissension on this particular topic, with both pagans and Christians taking both stances. There are many brands of Christian mysticism, some more similar to the aspects of paganism than others. But some pagans who dance outside to the light of the moon and praise the Goddess in Her aspect of Diana see and feel no contradiction to going inside and lighting candles to Mary, the Queen of Heaven (the old title of Isis) and the Mother of God, the next day. And those same pagans see the same sacrificial king motif in Jesus as they do in Osiris. Tammuz, Dionysius, Krishna, or various North American deities.
Many people might find it difficult to reconcile the two paths; others see a successful integration possible. It depends on what is right for the individual.
11) What were the Burning Times?
The Burning Times is the name used by many modern Witches and pagans for the era of the Inquisition, and of the other witch hunts (including Salem) which sprang from it. During that time, many women and some men were persecuted for practices objectionable to the Church, especially witchcraft. The Malleus Maleficarum was a guide on how to torture accused witches into confessing to whatever they were accused of. At the height of the persecutions, entire towns were left with only one or two women in them, and to this day no one knows for sure how many people were brutally murdered during this craze.
As is often the case, this horror sprang from fear and misinformation -- most of the people who were arrested, tortured and killed were not Witches (or witches) of any sort, but simply people who had gotten on the wrong side of someone who had the local magistrate's ear, or who somehow didn't fit in (particularly beautiful or ugly women, widows who had wealth or owned land, the handicapped and retarded, and even overly intelligent people are all examples of those who became primary targets of this persecution).
Although discrimination still exists against Witches and pagans, we now enjoy comparative freedom of religious practice after those dark times. But this time is considered a very important event by most Witches and pagans (comparable to the atrocities and devastation perpetrated during the Holocaust ), one that should never be forgotten, and many do active public education work to assure as best they can that it will never happen again.
12) How many pagans/Witches are there today?
Although many people have given estimates, it's impossible to know this due to the number of people "in the broom closet." However, all branches of the neopagan movement are steadily growing. Even opponents of neopagan religions acknowledge that they are the fastest-growing religions in North America.
13) What are some of the related newsgroups? (This list subject to change at any time)
14) Two pagan newsgroups? Why soc.religion.paganism and alt.pagan?
We had a vote to create a talk.religion.paganism newsgroup back in January 1990 and it was voted down, largely because the proposed group was to be moderated and people didn't like that idea back then. So, when that failed, some enterprising soul took it upon himself to create alt.pagan, because you don't need approval to do that.
Over the ensuing years, we discussed changing newsgroup hierarchies (usually to either soc.religion or talk.religion), but the consensus for a long while was to leave things as they were. Being typical pagans, we like as little structure as possible (or at least we like to believe we do).
In 1996, in a response to continued inundation by spammers of the electronic and evangelical sort, the moderated soc.religion.paganism was proposed, voted on and created. Although many people still didn't like the idea of a moderated newsgroup, enough people thought it was time to create a spam-free environment. However, alt.pagan is still very active and many people spend their time on both newsgroups.
15) How does one/do I become a pagan?
Most followers of pagan beliefs feel that, if someone is meant to find the pagan path, s/he will eventually. Usually, it is not a case so much of "becoming" a pagan as it is of finding a vocabulary for ideas and beliefs that you have always held. Good ways of investigating if this path is for you is to frequent pagan or new age bookstores, attend open pagan gatherings when the opportunity arises, and look for contacts. Most importantly, read read read! There are plenty of good books out there, as well as periodicals. The latter especially might be useful in the way of making contacts in your area.
16) What books/magazines should I read?
There are many, many good books on this subject (and quite a few bad ones), and different bibliographies are available on the Internet. But the best book to read is _Drawing Down the Moon_ by Margot Adler. This is not a how-to book; it's a comprehensive study of the neopagan movement in America, and the author is a journalist, a reporter for National Public Radio, and a pagan.
Also, to get started contacting other pagans, the best place to write is Circle Network, P.O. Box 219, Mt. Horeb, WI, 53572. Circle is the largest pagan network in the country and publishes a guide to pagan groups around the United States, Canada, and overseas. They might be able to get you in touch with pagans in your area if you can't find them yourself. They also have an extensive list of available publications.
For residents of the UK who are looking for contacts, try getting in touch with the Pagan Federation. Similar to Circle in intent, they publish a quarterly newsletter and provides contact information for UK pagans. Their address is Pagan Federation, BM Box 7097, London, WC1N 3XX, United Kingdom. If you start with that, then you will generally find pointers to other sources and resources.
17) How do I find pagans/Witches/covens/teachers in my area? How do I evaluate them?
Some of your best contacts may come from your local new age, pagan or occult bookstores. Check their bulletin boards for notices, or ask the staff. Also, many periodicals frequently allow people to advertise for contacts in their particular area. Circle Network, based in Wisconsin, has recently come out with an updated guide to pagan groups; it is available by mail-order or through certain new age bookstores.
Don't be in a hurry to find a teacher. "When the student is ready, the teacher will appear" is a popular saying in most pagan and Craft communities. Frustrating as that may sound, it's really a sensible way to think. Neopaganism, like any esoteric movement, attracts its share of unsavory characters. When you do meet people, use your intuition. If they seem somehow "off" to you, then they're probably not for you. If no one seems like someone you think you'd like to be with, then you're probably better off working solitary, at least for such time as you find no compatible people.
And by no means should you infer from this that all solitaries are "pagans-in-waiting". Many people are quite happy to work alone, and in fact prefer it. There is nothing wrong with working on your own as long as you like -- even if that turns out to be a lifetime. In fact, there are several people who highly recommend that you study on your own for a while before looking for others to work with. This gives you the chance to get started figuring out what feels right for you without having pressure from others to conform to their beliefs and dogmas.
18) What's a coven really like?
Well, if you're expecting to hear about sex and blood magic, animal sacrifice, and ritual cruelty, then you'll be disappointed. Forming or joining a coven is a spiritual commitment (the words coven and covenant are related) that is entered into advisedly. Once that bond is made, though, you find yourself in a spiritual community of people who have roughly the same theology, getting together to celebrate the passing of the seasons and the cycles of the moon, providing support and comfort to its members -- a lot like a small spiritual community of any faith. Another common saying in the Craft is "In perfect love and perfect trust," and that sums up the relationship among coveners pretty well.
Another kind of group for like-minded pagans to gather in is called a circle. The ties between coven members are as close as those between members of a family, and in some cases, closer. A circle is similar to a group of friends -- you like to do things together, but the bonds between members are not as serious as between coven-members.
Just as you shouldn't be in a big rush to find a teacher, you probably shouldn't set right out to form a coven. Most Witches believe the coven bond to be a very intense and serious one, one that applies on the Karmic as well as mundane levels. Think of it as getting married -- you wouldn't marry the first people you met who are interested in getting married too, would you?
Forming a circle, or a magical study group, is perhaps a better first step. It can be on a relatively informal basis, and you and the other participants can get to know each other while learning about the Craft together (as a matter of fact, many covens are formed from study groups). The fun of this is that you can meet more people who are interested in what you're interested in, and you can all learn together, and maybe even develop a tradition from the results of your studies. (You can do this as a solitary, of course, but some people do take more enjoyment in working with others. Once again, do what's right for you.)
The steps for contacting people to form a coven are much the same as finding other pagans and Witches in your area. A word of advice, though: You may want to leave your last name off, or get a P.O. box. Don't give out your number (unless you have an answering machine). Advertising yourself as being interested in this sort of thing might attract, shall we say, undesirables. Try writing such a notice so that those who are probably interested in similar ideals will know what you're talking about without attracting the attention of people who aren't. Remember that words like "witchcraft","pagan" and "coven" mean many different things to many different people.
Like everything else in neopaganism and the Craft, the term Dianic is one that has several meanings. A majority of those who call themselves Dianic are women that choose not to work with male energy in their ritual, magic, or universe. They feel that they need spiritual and psychic space filled with only women's energy.
Some Dianics are feminist Witches, both lesbian and heterosexual, who often come to the Craft through feminism. Although these women may be involved with men in one way or another, they agree that religion has over-emphasized the male for the last several thousand years, and therefore want to share their women's energy in women's circles. They may or may not also be involved with the mainstream pagan community, and they may or may not participate in magic and ritual with men.
The most visible groups of Dianics are those who are lesbian Dianics. They are generally not interested in revering any sort of male deity or in working with men in circle. They choose to limit their dependence on and acceptance of the male-defined world as much as possible, and they do so not to exclude men but rather to celebrate women and the feminine. For that reason many of them do not interact much with the "mainstream" pagan community.
(There are also those who call themselves Dianic and who are not like those described above, but who practice Witchcraft based on the traditions found books like those of anthropologist Margaret Murray. However, the term is more often meant to designate those practitioners described in the first two paragraphs. This definition is taken largely from the book _To Know_ by Jade.)
21) Aren't women-only circles discriminatory?
Yes, women-only circles are discriminatory. So what? *ALL* circles are somewhat discriminatory, even if the only discrimination is that they'll evict preachers who disrupt the proceedings of the circle. If you're worried about being discriminatory in your own circle, simply look at the circle as a group of friends. Then, the discrimination is simply a limit on who you'll have as your friends, which is undeniably a good thing.
If you're worried about being discriminated against, then you can form your own circle, and you have the option to make it a men-only circle. Why do you want to intrude into a social space where you're not wanted?
If the participants are discussing business-related things affecting you during their circle, then you have legal rights to be allowed to participate, regardless of whether the discrimination is gender-related or not. It would be good advice to avoid such topics during circle. If you're worried that a circle from which you're excluded is doing so, you can talk to a lawyer to find out what those rights are and whether it will be wise and useful to pursue them.
Ultimately, though, you need to remember that some people feel strongly that some mysteries are gender-related and therefore it is not appropriate to have men (or women, depending) in attendance. It's not a plot to keep you out or to make you feel bad, but rather quite an ancient method of exploring certain mysteries that only apply to one sex (e.g. menstruation).
22) Can/will you cast me a love spell/curse my enemies?
Can we? Probably. (Whether it might yield the desired result is something else.) Will we? Not on your life, bucko.
Pagans and Witches usually believe in some form of what's called the Witches' Rede: "As long as you harm no one, do what you will." That isn't nearly as easy as it might sound. That means whatever action you undertake, it can't harm anyone, including yourself. Witches and pagans also believe in some form of the Law of Return: "Whatever you do magically [or otherwise] will come back to you," some say three times, some nine, some just say it will come back to you. And it does. As Ursula K. LeGuin said, "You can't light a candle without somewhere casting a shadow." Most of us believe that it is wrong to use magical power to coerce someone into doing something against his or her free will. Curses and love spells are the most prevalent examples of manipulative magic. Some Witches and pagans do believe that using one's powers in defense (say, to assure a rapist's getting caught) is all right; others do not. Those who do choose to work that kind of magic do so knowing that it will come back to them, and are making an informed choice when they decide to do so.
This makes it sound as if we spend our lives deciding whether to curse or hex someone, when that's not true. Most of the time, our spells and magical workings are for such things as healing the planet, getting a job (or otherwise bringing prosperity into our lives), healing (both ourselves and others), and spiritual empowerment. Spells are really quite similar to prayer -- they just have more Hollywood hoopla attached to them. Besides, anything you do for yourself will work much better than a spell or working done by someone else.
23) Sometimes I see "magic" spelled with a "k". Do real pagans spell it a certain way?
"Magick" is a spelling used by some pagans and magicians (yes, you can practice magic and not be pagan) to differentiate from sleight-of-hand, rabbit-out-of-the-hat stuff. Although it used to be a standard spelling (if anything before the last 200 years or so can be called that), its use in this century by pagans and witches can be traced to people like Aleister Crowley and Dion Fortune -- people who were primarily ceremonial magicians. Many practitioners of magic have begun using this spelling. Many others still do not. (Then there are folks who use other such creative spellings as "majic" and "majik".)
Any of these is fine. The "k" on the end -- or lack thereof -- does not designate you or anyone else as either "in the know" or "without a clue". How you spell the word does not affect your efficacy as a magical practitioner one whit. Anyone who tells you otherwise is being, in this author's humble opinion, silly.
24) Is it okay if I...? Will I still be a pagan if I...?
Yes. Most pagans take a clearly anti-authorative (no one is your superior) stance when it comes to other pagans' religious practices. Ideally, we try to remember the relativity of our values.
One of the major advantages of neopaganism, is that it is defined by you, and that is what makes it so empowering (making you feel your own power). Nobody can tell you that you aren't a true neopagan, because *you* decide what's right for *you*. There are no dogmas (truth defined by an expert) in neopaganism, simply because there couldn't possibly be any expert who knows better than you what feels right for you. Many pagans also appreciate the Discordian catma (related to dog-ma): "Any Discordian is expressly forbidden to believe what she reads." We also like the paradox in this cuddly catma.
You are encouraged to share your new ideas and inventions with us, but a statement along with a request for comments will probably give you more informative replies than asking your fellow netters for permission to do what is right for you. A "Am I still okay if I..." question will probably leave you with dozens of responses containing the most frequently given piece of advice on alt.pagan: Do what feels right for you. If what you really want is to hear that you are okay, please turn to alt.support.
First of all, don't panic. Are you really being discriminated against, or are things happening to you that would happen no matter what your religious beliefs were? Not to belittle religious discrimination because of course it happens, but you want to be sure that's what is going on before you take measures based on that assumption.
If, after looking at the situation objectively, you feel that you are being treated the way you are *specifically because of your religion*, then there are groups you can contact who specialize in giving assistance in just this very thing. One is Circle Network, whose address is given above. Another is AMER (Alliance of Magical and Earth Religions), and they can be reached through Chris Carlisle at C24884@wuvmd.wustl.edu, or from addresses on several hobbyist networks including FIDONET as well.
Well, the quick and dirty answer is: we don't know; why not ask them? Seriously, this question is asked most frequently about those artists/writers who use occult or magical imagery in their work (Stevie Nicks, Loreena McKennitt and Mercedes Lackey being the most commonly-asked-about people, with Cybill Shepherd having suddenly gained great frequency after the 1996 Golden Globes). Just because someone uses that imagery in their work -- even if it's in a positive, pro-paganism way -- does not mean that they are pagan themselves. The vast wealth of material provided by myth, folklore and occult knowledge is a tempting and lucrative well of inspiration for creative artists. But its use does not automatically link the user to the Craft or paganism. And that's okay. They don't have to be pagans to write about pagans, or about pagan ideas. They are creating art. That is their job. If the art reflects your life, well and good. Just don't expect it to also be a mirror image of the artist.
In short, unless the person in question has unequivocally stated that s/he is a pagan (e.g., Patricia Kennealy-Morrison, a practicing witch and Celtic high priestess, and author of the _Keltiad_ series), you can't assume that s/he is a pagan. (Even then, they could change their minds, like Gael Baudino did, or give different answers at different times, like Marion Zimmer Bradley keeps doing.) Does it really make that book or song or painting less meaningful to you if you don't know the religion of its creator?
27) What one thing would most pagans probably want the world to know about them?
The answer included here comes from Margot Adler's excellent book Drawing Down the Moon: Witches, Druids, Goddess-Worshippers and Other Pagans in America Today (the revised edition). If after reading this FAQ, you want to learn even more about modern paganism, we highly recommend this book. It is available in most bookstores and in many libraries.
We are not evil. We don't harm or seduce people. We are not dangerous. We are ordinary people like you. We have families, jobs, hopes, and dreams. We are not a cult. This religion is not a joke. We are not what you think we are from looking at T.V. We are real. We laugh, we cry. We are serious. We have a sense of humor. You don't have to be afraid of us. We don't want to convert you. And please don't try to convert us. Just give us the same right we give you -- to live in peace. We are much more similar to you than you think.
**References**
Drawing Down the Moon, Margot Adler, Beacon Press.
To Know, Jade, Delphi Press.
Neo-Paganism is a revival and reconstruction of ancient Nature religions adapted for the modern world. It is a religion of the living Earth -- a religious motif expecially appropriate to the Aquarian Age, as Christianity was the dominant religious motif of the Piscean Age. Neo-Paganism is a natural religion, viewing humanity as a functional organ within the greater organism of all Life, rather than as somethng special created separate and "above" the rest of the natural world. Neo-Pagans seek not to conquer Nature, but to harmonize and integrate with Her. Neo-Paganism should be regarded as "Green Religion," just as we have "Green Politics" and "Green Economics."
Doesn't "Pagan" mean irreligious or heathen?
The word "Pagan" comes from the Latin Paganus, meaning peasant or country dweller. As a religious term, it is correctly used by antrhopologists to designate the indigenous folk religions of particular regions and peoples, and by classical scholars to refer to the great pre-Christian civilizations of the Mediterranean area (as in the phrase "Pagan splendour," often used in reference to classical Greece). Thus all traitional native tribal religions are Pgan, such as those of the American Indians, Polynesians, Africans, Hindus, etc. "Heathen" is not a specifically religious term at all, but simply refers to the people who lived on the heaths (where the heather grew) as in the British Isles. Since such people were usually Pgans, the two terms became regarded as synonymous as far as Christians were concerned.
Don't Pagans worship the Devil?
Of course not. "The Devil" is a specifically Christian concept, and no one outside of Judaism, Christianity, or Islam recognizes him at all. Indeed the very notion of a supreme God of Evil is entirely peculiar to Jahvistic monotheism, and utterly alien to most Pagan theology (though it is largely derived fromt he dualism of Persian Zoroastrianism, wherein Ahura-Mazda, the Lord of Light, is opposed to Ahriman, the Lord of Darkness). The popular confusion arose as a result of the 1486 publication of the Malleus Malificarum, or "Hammer of Witches" by Dominicans Kramer and Sprenger, wherein they gave the first physical description of the Devil as he is commonly depicted today, based on a demonizatio of the Greek horned God, Pan. As Pan and other horned Gods, such as the stag-horned Cernunos and Herne, were popular deities of the hung and the animal kingdom, and widely worshipped by European Pagans, Kramer and Sprenger's equation of that imagery with the Christian's Satan was able to be used to justify the centuries of terrible persecution inflicted by the Church upon those who clung faithfully to their worship of the old gods.
"Satan" of the Old Testament was never descived by such imagery, but was rather referred to as a fallen angel, a serpent, or a dragon. The word Satan is merely Hebrew for "adversary," and is related to the Egyptian Set and the Roman Saturn. The word "devil," interestingly enough, is Sanscrit in origin and means "little god." The root word devi, is also the root of our words "divine" and "divinity." During the Witchcraft persecution of the late Middle Ages, and on through the 17th century, whenever the defendant spoke of the Horned God being present at the Sabbats (which he was in the person of the High Priest, who contumed himself appropriately and assumed the role) the court recorder would substitute the word "Satan" or "Devil," to have written the word "God" as spoken by the accused would have been considered blasphemous.
The most universal deity worshipped by Pagans worldwide is not a God, but a Goddess: Mother Earth. She is called by many names in many cultures, such as Hertha, Terra, Pachamama, and the familiar Greek name, Gaia. In a greater expansion of Her identity, She is Mother Nature, the All-Mother, the Great Mother, and we, the animals and plants, and the Gods themselves, are all Her children.Note from Joy: It was likely, that anytime a victim uttered the name of any God or Goddess other than the acceptable one, that the recorder substituted "Satan" or "Devil". Aradia, a Goddess worshipped by the streggi in Italy, would have, obviously, been regarded by the Inquisition as a threat.
What is the relationship between Paganism and Witchcraft?
The spiritual leaders on Pagan Tribal culture are the shamans1, or medicine men and women, who are both gifted and learned in talents and skills of augury2, herbalism, hypnosis, psychic work and sorcery. They are the village teachers, magicians, spirit guides, healers and midwives. Among the Celtic tribes of western Europe, such shamans were known as Wicce -- an Anglo-Saxon word meaning "shaper" -- from which we derive our present term "Witch." During the centuries of persecution at the hands of the Christian churches, many of these shamans were martyred, along with many of the people they served. Lately there has been a revival of The Craft, based on scholaraly reconstructions and some inherited traditions, in which the arts of the shaman are being taught to all member of the covens."3 Thus Witchcraft is now emerging as a distinct religion and way of life for entire religious communities, rather than the specialized craft of the village shamans, as it once was. Today, The Craft is many diverse traditions os a flourishing Neo-Pagan religions, but while all Witches are thereby necessarily Pagans, all Pagans are not necessarily Witches!
What do you feel most Pagans have in common regardless their tradition?
We're all children of the same Mother. Most of us work in a Circle, call upon the four directions as Elemental Spirits Beings, and celebrate a seasonal round (the Wheel of the Year) of eight main Festivals (Sabbats), aligned with the Solstices, Equinoxes and cross Quarters. We also tend to celebrate at the full Moon, and we're not afraid of the dark! Most of us regard Divinity as immanent ("Thou Art God/dess") and our thealogy tends towards polytheistic pantheism. We honor and value women as Priestesses (only Pagan religions have Priestesses!). We draw our values from nature, we regard life as sacred, and we believe in and practice Magic (probability enhancement). We regard sex as a sacrament, and rape in all forms as the primal "sin." We are a part of a a seamless whole with all of Nature, and we believe in a living cosmos, as opposed to the inanimate clockwork of the Christian worldview. We are brought together by our innate longing for tribal community; reverence for all life; celebration of diversity; intellectual curiosity and honesty; magic; feminism, environmentalism; recognition of non-human sentience; good stories; great parties; much love; noble friends and worthy companions; splendid rituals; wondrous festivals; magnificent Priests and Priestesses.
What is the distinction between Pagan "magickal" and "religious" practices?
It is impossible to separate out the magickal from the religious, as it all seems a continuum. Magickal practices run the gamut from simple "Kitchen Witch" spells and charms -- mostly concerned with individual healings, blessings, tranformations, and other small workings; through "Circle Work" involving raising anercy for healings, community service, weather working, etc.; to larger group workings to save the planet, -- protecting endangered forests, peoples and species, etc.
The religious aspects include maintaining households altars and shrines (in a Pagan household, every horizontal space becomes an altar, just as every wall becomes a bookcase!), meiditations, conversations with the Gods, to rituals and celebrations, especially those of the greater Sabbats of the Wheel of the Year. These latter often include great theatrical productions, with sets, costumes, props and music, wherein people take on the personas fo the Gods, Elementals, and other Archetypal Beings. Much of our Festivals include the revival of various ancient traditional customs and rites, such as the May Games, May Queen and King, Maypole Dance, Morris Dancing, Mummers Plays, Ostara Egg Hunt, Yule Tree & Log, and acted-out storytelling.
These is a lot of political Paganism, especially in the area of environmental activism, as with Earth First!. This involves going out into the wilderness, holding circles in sacred groves, and perhaps chaingin ourselves to trees to thwart the logger; or blockading a nuclear power plants with circles and chants.
What advice would you give to newcomers?
Cherish diversity! Find fascination in the strange and unusual. Live passionately. Explore everything, especially things forbidden. Read voraciously. Grow a garden. Establish and maintain altars in your home. Go camping and hiking in the wilderness. Work on yourself.
The great strength of our evolving community is the love and dedication of Her people, as She calls forth from each of us our best and highest service. This service can unite us all, children of the same Mother, that we might finally find our long-elusive unity through diversity!
What do you see as Paganism's role in modern society?
To heal the alienation between humanity and Nature, between man and woman, between spirit and matter, between the Darkness and the Light. Thus shall we save the Earth, and ourselves as well. This is, after all, what religion is supposed to do, isn't it?
What do you see as the most important issues facing Paganism in the coming years?
How to deal with our expoential growth: we have vastly more neophytes coming in now than we have teachers to guide and instruct them. How to deal with an increasing public awareness of our existence: will we be hailed as a viable alternative to the crumbling madness, or perceived as a threat? How to deal with the increaing Fundamentalist backlash. How to deal with legal and political systems that have been put in place to outlaw much of what we stand for. How to come together in a worldwide religious community with power and influence. How to handle our inevitable success: we have been so used to being outsiders and underdogs that we will have to undergo a major attitude change as our basic paradigms become more mainstream.
What does the Church of All Worlds Believe?
The Church of All Worlds is not a belief-based religion, but a religion of experience. CAW members, or "Waterkin," try to avoid speaking of "belief" or "faith." We are committed to honoring each other's unique individual experiences and perspectives. We are not trying to become "true believers," but people of knowledge. "Belief" is generally an expresession of wishful thinking rather than true understanding, and positions of belief far too often for a basis for the persecution of non-believers. If anything, CAW is a religion of heretics!
What does the CAW teach about God?
Caw embraces the theology of pantheism, as we experience what has been called "God," as an immanent quality inherently manifest in every living Being, from a single cell to an entire planet--and likely the universe itself. We define Divinity as the highest level of aware consciousness accessible to each living being, manifesting itself in the self actualization of that Being. Divinity is a function of emergent evolution. Thus, every man, woman, tree, cat, snake, flower or grasshopper IS "God." We express this is the phrase, "Thou Art God," which was used by Robert Heinlein in his germinal novel, Stranger in a Strange Land, but may also be found in the Bible (Psalms 82:6; John 10:34), and in much basic thinking of Hinduism and Buddhism. At the macrocosmic level, we recognize that the entire Earth is a vast living Entity: Mother Earth, Mother Nature, The Goddess. We also recognize that groups of living Beings organized into various ecosystems may manifest psychically as a single collective Entity; hence the local Spirits of particular places, and even tribal deities such as Jahveh. However, Gods, Goddesses and Spirits are personae with their own agenda, and should not be considered merely aspects of human psychology, as the Jungians would have it.
Does CAW accept the Divinity of Jesus?
Certainly. Why should he be left out? We accept the Divinity of every living Being in the universe. Thou art God/dess.
Absolutely. The word religion means "re-linking." A religion is a body of sacred myths, metaphors, observances and practices in a cultural context, which are designed to connect individuals with Divinity and heal the rift between dichotomized aspects of existence. We observe that the great dilemma of present-day human society seems to be the alienation caused by splitting apart man and woman, humanity and Nature, matter and spirit, light and dark, good and evil. The basic commitment of the CAW is to the re-integretion or re-linking of people with ourselves, our fellow humans, and with the whole of living Nature around us. There are many religions, and they are not all of the same mold. We have little in common with the religious mold as found in monotheistic or philosophical religions (Judaism, Christianity, Islam, Buddhism etc.), but a very great deal in common with the Pagan religions of all peoples. Pagans create no artificial demarcation between the sacred and the secular. To a Pagan, religion is ultimately a whole way of life, nor some acts performed once a week in a ritual. In this sense, Paganism is religion; the foundation, ground and source of all we may term "religious" and "spiritual." And the CAW is essentially and profoundly Pagan.
Why must you create another religion?
Pagan religions, unlike philosophical religions, are not exactly "created," but swell up from the hearts of a people to fultill a need. Paganism is re-emerging today because natural religion is a spontaneous evocation of the spirit of Life, and will inevitably find expression in human cultures. The practices of the ancient Pagans occurred during a different era in culture, when we lived closer to the land and were more directly connected with farming. Much of what was practiced has been lost, due to the persecutions from the onset of the Bronze Age, through the Inquisition and Witch burnings, to the present day. Therefore, we cannot accurately say we practice ancient Paganism, but a form we are "remembering and reinventing" together. The particular orientation of the CAW requires a new religious vehicle for its expression simply because the values, knowledge and experience we hold in common are found in no other integrated system currently in existence.
What's different about the CAW?
CAW may be the first religion to draw as much of its inspiration from the future as from the past, embracing science fiction as mythology with the same enthusiasm as we embrace the classical myths of ancient times. We are future-oriented, meaning we care about how we evolve and change, not only about how we got here and how we will come to an end. We embrace evolution, and in embracing the planet as a living organism, we embrace the evolutionary changes of the planet by bringing human consciousness into direct contact with the growing web of planetary consciousness through such things as the worldwide computer Internet. Unlike nearly all other religions, we are not focused on nostaglia for a Paradise Lost; we are actively involved in helping to save the present world as well as working to actualize a visionary future. With roots deep in the Earth, and branches reaching towards the stars, we evoke and create myths not of a Golden Age long past, but of one yet to come.
The dogmatic nature of the practitioners of any religion vary from person to person. We have met dogmatic and non-dogmatic Christans from the same church. The same goes for Pagans. Some may be dogmatic about the form of their practice, while others are not. Some believe that magic is stronger when actions are repeated the same way each time. Others make their rituals completely new each time. The general structure of Neo-Paganism, however, is so varied as to be impossible to dictate to any larger number of people. As the saying goes, ask two Pagan a question and get three different answers. We generally believe the world is to be discovered, not dictated. We are not arrogant enough to think we have all the answers, and believe flexibility is essential in reflecting an organic, Nature-based religion. Dogmatism stagnates. Only flexibility allows evolution to occur. Neo-Paganism is no a "cult." We do not have a messianic leader, follow prescribed patters of activity, nor stick to closed communities.
What does the CAW teach about sin and atonement?
Rather than focusing on "right" and "wrong," whose definitions will vary from person to person, religion to religion, and from one cultural phase to another, we look at the world in terms of cause and effect. If you hurt someone, you have damaged a relationship that will not be as viable for you in the future. If you abuse the planet, you will live in a damaged environment. We are responsible for our actions. It is not our role to pass judgement on one another. We believe that everything is interconnected and the events that occur in one's life as a result of ignorant or harmful action are usually judgementignorant or harmful action are usually judgement or "punishment" enough. If someone comes to bring harm into our own sphere, we will do what we can to stop them and teach them something different. We do not believe puishment has a lot of value in changing behavior, but teaching does. The Wiccan Rede, "If it harm none, do what thou wilt," means that we are responsible for our own wills, and our responsbility includes avoiding harm to self and others.
What does the CAW teach about good and evil?
We define "Good" in terms of Nature -- that which is pro-life, pro-choice, pro-actualization, pro-evolutionary, pro-diversity, pro-enlightenment; counter-entropy. "Evil" would be that which is anti-Nature, anti-life, anti-choice, anti-actualization, anti-evolutionary, anti-diversity, ignorance; entropy. Good is that which enhances and mazimizes options; evil is that which reduces them. We do not see these in terms of dualism, imagining that there are two antagonistic forces in the universe, but rather we perceive a continuum moving always in a direction towards greater manifestation of evolutionary actualization and increasing consciousness; i.e. Divinity.
We have no certain knowledge about life after death, and therefore, cannot teach about it. We feel it is more appropriate to be concerned with life after birth. Our orientation is towards living, not dying, and we hold no official dogma regarding an afterlife. We do have many interesting speculations and opinions on the matter, however, and the range of opinions held by our people runs the gamut from nihilism to reincarnation, with many of us tending to feel that whatever you personally believe in is possibly what you get. Overall, we tend to view life, death and rebirth as a continuum in an infinite spiral dance, recycling both matter and energy into every more complex forms in the enless Circle of Life. In this view, those of us who are bound to this living world by strong ties of love have returned time and time again to reunite with our loved ones in the unfolding of our collective Destiny, and we will continue doing so.
We do observe that "death" as experienced by human beings in Western culture does not normally occur in Nature. That is, seldom does a plant or animal just "die" and become inert for all time. Rather under normal circumstances, plants and animals are killed and consumed as food by other plants, animals, or bacteria while their component cells are still alive. Thus the life-energy force becomes assmilated into whatever eats them, and is not acutally terminated or destroyed. Humans have attempted to remove themselves from the Circle of Life by killing all the cells in our food through cooking, and by embalming our dead and sealing the corpses in life-proof vaults. Thus people are the only beings that do not normally partake of immortality! Some ancient Pagans customarily buried their dead, coffinless and unembalmed, under a young tree, or with the seed of a tree on their chest, so that their life-energy would be recycled into the growing tree. Many CAW waterkin identify strongly with this.
Paganism is a Nature-based religion, and Pagans revere the Earth as a living Mother Goddess. The essential goal of any living organism is to reproduce; indeed that is the prime criterion for defining "life." For a living planet, such reproduction must neccesarily manifest in the seeding of other worlds with life to produce another planetary, biospheres as offspring. Our future terraforming of sterile worlds such as Mars, Luna, Venus and the Jovian moons will be, in effect, Gaea reproducing Herself. She can only do this through us, as only we, as a technological species, can construct the spacefaring arks to convey Her fragile protoplasm into the void beyond Her atmosphere, and hatch Gaea's chicks out into the starry realm of the cosmos:
And we who reach for the stars in the heavens,
Turning our eyes from the hedges and rows,
Still live in the love of the Lord and the Lady;
The greater the Circle, the more the love grows....
---Ann Cass, Circles
Moreover, other planets will alo have their seasonal cycles, from Solstices to Equinoxes, and the cross-quarters between. Many have their own moons -- somethimes several -- and the stars in their skies bay be configured into constellations, forming signs of an alien Zodiac. Mountains, valleys, seas, and rivers of other worlds too will have their sacred places, and their spirits thereof. And stories will come to be told of all this, and how it all came to be, and where it is all going. Paganism is universal.
Politically, CAW is basically Green. Many of us tend toward some form of Anarcho-Libertarianism, and some of us are actively involved in EarthFirst! CAW's aim is to make connection to the Holy Biosphere of our Mother earth: to protect Her and heal the rift between Wo/man and Nature. We do advocate protecting that which we worship, in whatever way feels right to you. If that means writing your Congressperson and signing petitions; is that means getting involved in tree planting and picking up litter; if that means having a sit-down at a nuclear power plant or chaining yourself to a tree; then do what thou wilt. All of these things are effective. All have their place. You have to take responsibility for your own actions. We support all levels of political actions, and have an excellent relationship with our local Congressmen and other goverment officials.
Where does your community stand on sexuality issues?
The kind of sexuality that we support is the Goddess's charge: "All acts of love and pleasure are my rituals." We sanction all loving a responsible relationship between informed and mutually consenting adults, whatever their gender, number, or practice. We have many diverse life- and love- styles in CAW, with various folk gravitating towards their own preferred choices in such matters as sacraments; sexual practice, preference and orientation; politics, beliefs, etc. We are united by our love of our Mother, the Living Earth, of each other as Waterkin, and of all living beings as brothers and sisters; all children of the same Mother. We accept Robert Heinlein's definition of "love" as stated in Stranger in a Strange Land: "That condition wherein another person's happiness is essential to your own."
This means we honor and welcome all sexual orientations, genders and practices into our nests and circles; we perform handfastings (weddings) for heterosexual, gay, bisexual, or transsexual couples, tripls and group marriages; and we support all aspects of personal and mutual choice. This absolutely includes the choice to have an exclusive, monogamous nuclear family; or even to be celibate; if that's what everybody concerned wants to do. We absolutely do not expect or require that others should engage in practices, sexual or otherwise, that they do not wish to, just because someone else does. Our informal motto is: "If you don't like it, you can't have any!"
And in these days of AIDS, we fanatically advocate Safe Sex, whomever you do it with!
How does Neo-Paganism view the role of the male?
Female and male are the two partners in the cosmic Dance of Life. Both are essential to the creation of new life, and neither should be denigrated or subordinate to the other. There can be no Mother without a Father (at least among mammals!), and there can be no Father without a Mother (even among Gods. Female and male, Goddess and God, Priestess and Priest; partners and consorts, our fates entwined like the double helix of the DNA molecule.
And incidentally, this view of equality between the sexes should not be construed to preclude all-female or all-male working groups, or same-sex lovers. These things too are part of the great Balance, and it is the Balance itself which we honor, holding neither side above or below the other.
What is the CAW position on birth control and abortion?
It is ecologically, psychologically, spiritually and politically indefensible to bring unwanted children into the world. We are pro-life, regarding the quality of life for all being to be of utmost importance. The CAW unconditionally supports the right of every woman to make her own decisions regarding her desire and ability to bear and responsibly raise a child. We declare and defend a woman's right to safe, effective, afforable and acceptable methods of fertility regulation of her choice, including a timely abotion if and when she should deem it necessary. We support the right of all women to access to appropriate health-care services that will enable them to safely through preganancy with the best chance of bearing and raising healthy children. We work for the right so women to maintain and expand their own reproductive options.
Do you welcome children and allow them full freedom of expression?
We are nearly always delighted to have our wonderful children participate in our rituals. The only exceptions to this are explicity sexual rites, such as the Beltane May Games. While our children are encouraged to explore in a great range of personal expression, we do teach them ethics and responsibilities of freedom. Violent and destructive behavior, for instance is not tolerated. We expect them to exercise considerable responsibility, and the older kids take a good deal of responsibility towards the younger ones. All the adults in the community pretty much relate parentally to the kids and vice versa.
What is the CAW position on mind-altering drugs?
Various psychotropic chemicals have been used as sacraments in virtually every culture on the planet: beer among the Sumerians and Egyptians, wine among the Greeks and Romans, mead for the Northern Tribes of Europe, fly agaric mushrooms for the Vikings and Tungusik shamans, tobacco for the North American Natives, Coca for the Inca, betel nut for the Melanesians, Cannabis for the Indo-Europeans, rye ergot for the Eleusinian Mysteris of Greece, "Flying Ointment" (datura and other psychotropic plants) for the Witches of Medieval Europe, peyote for the Huitchol and the Indians of the Mexican deserts, opium for the Mediterranean and Chinese cultures, ayahuasca for the natives of Brazil, magic mushrooms and toads for the Mayans and Aztecs...the list goes on and on. These are all regarded as sacraments; that is sacred medicine sbustances of great power. They are gifts of the Gods (some even say "flesh of the Gods"), meant to be used only with reverence, and in a sacred manner. The power of these sacraments lies in ther ability to temporarily obliterate (or at least radically alter) mundane consciousness and allow communion with, and even divine possession by the Gods. In traditional Pagan cultures, "profaning the sacraments" (using them ina non-sacred context) is considered blasphemy, leading to the destruction of the soul and psyche of any who would be so stupid as to do so. If such sacraments are to be used at all, it seems to be the unanimous collective wisom of teh Ancient Elders that they should be used in a sacred way.
Here at CAW, we try very carefully to avoid "advocating" anything other than responsible freedom. We follow "The Prime Directive" of non-interference, feeling that whatever a person wishes to do with their own body is nobody else's business.
What is the CAW position regarding war and conscientious objection?
The CAW categorically supports the right of all who honor Mother Earth to non-violently oppose war in any and all forms. War is deacide, for it is destructive of the Goddess embodied in all living beings. War results from various human communities having forgotten their collective origin in the sacred Earth, and managing to demonize each other. War is the basic tool by which the patriarchal takeover and suppression of the Goddess was originally achieved, and subsequently maintained.
We also support the right to choose the path of the Sacred Warrior, to embody an anceint archetype who serves to protect the oppressed, the weak, the innocent, and holy places. Sacred Warrors revere life, even the lives of their adversaries, preferring non-violence to fighting. Martin Luther King and Gandhi were Sacred Warriors. They did not demonize their opponents, but sought to tranform them by awakening the sacred within them.
We are all fragments of Gaia; to kill each other is to kill Her. Even our enemies are sacred.
Where did the rituals used in this new religion originate?
Some are reconstructed from scraps of history that have survived through archaeological research, translations of texts and direct lineage through families. Many are derived from the legends, songs, cusoms and folklore that have been embedded so deeply in our cultural heritage that even centuries of Christianity could not dislodge them. Most rituals in the CAW are created by the participants for the purpose at hand. There are many, many rituals. They are countless in their variety, and new ones are being created everyday.
How do CAW Waterkin Practice their religion?
For Pagans, there is no demarcation between the sacred and the secular, and every activity is essentially a religious activity. Unlike the many people who practice their religion only for an hour on Sunday mornings, we Pagan live our religion 24 hours a day, every day of our lives. For us, taking our cans and bottles to the recycling center is as much a religious duty as prayer and ritual. And so are composting our garbage, organic vegetables, practicing birth contrl and safe sex, using bio-degradable materials, physical exercise, psychic training, study and celebration of the seasons. In our Nests we hold religious services, sensitivity session, council meetings, study discussion seminars, campouts, pot-luck dinners, salons, "magickal mystery tours," group "field trips" to concerts, plays and movies, and just plain goof time parties. We celebrate the eaight seasonal Pagan festivals with feasting, shareing music and sacred drama. We come together for work parties to plant trees, fix roofs, maintain roads, work on the land, harvest our gardesn and orchards, or whatever is needed. Our families, clans and tribe constitute our best friends and lovers, whom we would rather hand out with than anybody else. Many of us travel around the country, speaking to other interested people and groups on request. In all, we recognize that the essence of a religion is in the living of it.
Simply, Why should I join CAW? What will it do for my spiritual well-being?
CAW is a network of individuals who share a concern for the Earth, a love for the Gods in their many forms, a sense of community, an enjoyment for good ritual and intellectual banter, and our common love and reverence for our Mother, the Living Earth. We hang out together largely because this is our favorite company, composed of our best friends, family and lovers, who have more fun together than with anyone else. If CAW appeals to you, you are welvome to join our company for as long as you wish. We exist as a tribe of people who find kinship, support and inspiration with each other. As a group entity, we hope to create an atmosphere that will inspire all ofus in our growth and evolution. Your spiritual well-being, however is your own responsibility.We do not promis eternal salvation or an end to all your troubles. We are not cult leaders, gugrus, or mothers telling children what to do, but cohorts on an exciting journey of discovery. "Enter freely and of your own will."
Blessed be and Never Thirst from Kim and Quenten.
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