301
MACCULLOCH, JOHN ARNOTT; "Religion of the Ancient Celts", Folcroft
Library, 1977rep.
MACCULLOCH, JOHN ARNOTT; "The Mythology of all Races in Thirteen
volumes; Celtic, Volume III.", Cooper Square Pub. 1967
MACLENNAN, MALCOLM; "A Promouncing & Emtylogical Dictionary of the
Gaelic Language", (Scots Gaelic) Aberdeen Univ. Press 1979
MACMANUS, SEUMAS; "The Story of the Irish Race", Devin-Adair Co.
1981
MACNEILL, MAIRE; "The Festival of Lughnasa", Oxford, 1962 ***
MARKALE, JEAN; "Women of the Celts", Inner Traditions International
Ltd. 1986
MARRIS, RUTH; "The Singing Swans & Other Irish Stories", Fontana
Lions 1978
MARSH, HENRY; "Dark Age Britain", Dorset Press 1970
MATTHEWS, CAITLIN; "The Elements of The Goddess", Element Books
1989
MATTHEWS, CAITLIN; "The Elements of The Celtic Tradition", Element
Books 1989
McNEIL, F. MARTIN; "The Silver Bough, Vol 1.: Scottish Folklore &
Beliefs", Cannon Gate Classic 1956/1989
O'BRIEN, CHRISTIAN; "The Megalithic Odyssey", Turnstone 1983
O'CONNOR, FRANK; "Short History of Irish Literature", Capricorn
Books 1967
O'CONNOR, NORREYS; "Battles & Enchantments", Books for Libraries
Press 1922/1970
O'DRISCOLL, ROBERT; "The Celtic Consciousness", George Braziller
1982
O'SULLIVAN, DONALD; "Carolan: The Life & Times & Music of an Irish
Harper", Vol 1 & 2, Celtic Music 1983
PEPPERS & WILCOCK; "A Guide to Magical & Mystical Sites - Europe
& the British Isles", Harper Colophon Books 1977
POWELL, T.G.E.; "The Celts", Thames & Hudson 1980
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QUILLER, PETER & COURTNEY DAVIS; "Merlin, The Immortal", Spirit of
Celtia 1984
REES, ALWEN & BRINLEY; "Celtic Heritage", Oxford 1971 ***
RHYS, JOHN; "Celtic Folklore, Welsh & Manx, Vol.I"
ROLLESTON, T.W.; "Myths & Legends - Celtic", Avenel Press 1985
ROSS, ANNE; "Pagan Celtic Britian", Rudledge & Kegen Paul 1967 ***
ROSS, ANNE, & DON ROBBINS; "The Life & Death of A Druid Prince",
Summit 1989 ***
RUTHERFORD, WARD; "Celtic Mythology", Aquarian Press 1987
RUTHERFORD, WARD; "The Druids, Magicians of the West", Aquarian
Press 1978 ***
SEYMOUR, ST. JOHN; "Irish Witchcraft and Demonology", 1913
SHARKEY, JOHN; "Celtic Mysteries", Thames & Hudson 1975/1987
SJOESTEDT, MARIE-LOUISE; "Gods and Heroes of the Celts", Methven
& Co. Ltd. 1949 ***
SMITH, LESLEY M.; "The Dark Age: The Making of Britian", Schocker
Books 1984
SPENCE, LEWIS; "The Minor Traditions of British Mythology", Rider
& Co. 1948
SPENCE, LEWIS; "The Magic Arts in Celtic Britain", Anchor Press
SPENCE, LEWIS; "British Fairy Origins", Aquarian Press 1946
SQUIRE, CHARLES; "Celtic Myth & Legend, Poetry & Romance",
Newcastle 1975 ***
STEWART, R.J.; "Book of Merlin", Blandford Press 1988
STEWART, R.J., ed.; "Merlin & Woman", Blandford Press 1988
STEWART, R.J.; "Mystic Life of Merlin", Arcana Press 1986
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STEWART, R.J.; "The Underworld Tradition", Aquarian Press 1985
SUTHERLAND, ELISABETH; "Ravens & Black Rain", Corgi Books 1985 ***
THURNEYSON; "Old Irish Reader", Dublin Institut for Advanced
Studies 1968
TOULSON, SHIRLEY; "The Winter Solstice", Jill Norman & Hobhouse
1981 ***
WHITE, CAROLYN; "A History of Irish Fairies", Mercier Press 1976
***
WHITLOCK, RALPH; "In Search of Lost Gods", Phaidon Press 1979
WILDE, LADY; "Ancient Legends, Mystic Charms, & Superstitions of
Ireland With Sketches of the Irish Past" Chatto & Windus 1925
WILLIAMS, GWYNN A.; "Madoc, The Legend of the Welsh Discovery of
America", Oxford Univ. Press 1987
WILLIAMSON, JOHN; "The Oak King, the Holly King & the Unicorn",
Harper & Row 1974 ***
WOOD-MARTIN, W. G.; "Traces of the Elder Faiths of Ireland, Vols
1 & 2", Kennicat Pub. 1902/1970 ***
YEATS, W.B.; "Fairy & Folktales of Ireland", Pan Books 1882 & 1882/
1973
YEATS, W.B. & LADY GREGORY; "Irish Myth, Legend, & Folklore",
Avenel Press 1986
YOUNG, ELLA; "The Wondersmith and His Son", David McKay Co. 1927
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THE COVENANT OF THE GODDESS
PURPOSE
The Covenant of the Goddess was founded in 1975 to increase
cooperation among Witches, and to secure for Witches and covens
the legal protection enjoyed by members of other religions.
FUNCTIONS
The Covenant publishes a newsletter; issues ministerial
credentials on request to qualified persons; sponsors a national
festival each summer; and encourages networking nationally, as
well as regionally through local councils.
STRUCTURE
The Covenant is incorporated as a non-profit religious
organization in California, though it has grown to be a
nationwide organization. It is a confederation of covens and
solitaires of various traditions, who share in the worship of
the Goddess and the Old Gods and subscribe to a common code of
ethics. The Covenant holds a Grand Council annually to elect
national officers, set a budget, and decide matters which require
deliberation by the full membership. Decisions are usually made
by consensus.
CODE OF ETHICS
* An ye harm none, do as ye will.
* Since our religion and arts and practices peculiar to it
are the gift of the Goddess, membership and training in a local
coven or tradition are bestowed free, as gifts, and only on
those persons who are deemed worthy to receive them. However, a
coven may expect each of its members to bear a fair share of its
ordinary operating expenses.
* All persons have the right to charge reasonable fees for
the services by which they earn a living, so long as our
religion is not thereby exploited.
* Every person associated with this Covenant shall respect
the autonomy and sovereignty of each coven, as well as the right
of each coven to oversee the spiritual, mental, emotional and
physical development of its members and students in its own way,
and shall exercise reasonable caution against infringing upon
that right in any way.
* Members of this Covenant shall respect the traditional
secrecy of our religion.
* Members of this Covenant should ever keep in mind the
underlying unity of our religion as well as the diversity of its
manifestations.
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305
* These ethics shall be understood and interpreted in light
of one another, and especially in light of the traditional laws
of our religion.
CONFIDENTIALITY
All information give to the Covenant of the Goddess or any of
its officials is considered strictly confidential, unless you
indicate otherwise. No information about members is published or
given out without explicit written permission. Direct access
to the Covenant's mailing list is limited to the Board of
Directors. Maximum privacy is assured.
NEWSLETTER
At every Sabbat the Covenant publishes a newsletter of Craft
and Pagan news, original articles, poetry, humor, rituals
and announcements. Member covens receive the newsletter
automatically. Individual coveners and non-members who donate
a suitable tax-deductible gift will also be placed on the mailing
list, to receive the newsletter and other mailings. Circulation
is limited to members and friends of the Covenant.
FINANCES
An annual membership tithe is set every year by the Grand
Council to cover bare expenses, based on the previous year's
expenses and any projected cost increases. The annual
financial statement is published in the newsletter. Other
activities are supported by fund-raising.
All contributions to the Covenant of the Goddess are greatly
appreciated and are tax-deductible.
APPLYING FOR MEMBERSHIP
Any Goddess-supporting coven or solitaire can be eligible
for membership in the Covenant of the Goddess if certain
criteria and requirements are met. All inquiries into membership
should be sent to the National Credentials Officer. If the
coven or solitaire is in an area near a local council, the
National Officer will forward the inquiry to the local
Credentials Officer, who will respond. A member can apply in
person at a council meeting, or by filling out the appropriate
form and sending it in with the initial membership tithe.
GENERAL CRITERIA FOR COVEN MEMBERSHIP
* Generally focus thealogy and ritual, etc., around worship
of the Goddess and the Old Gods (or the Goddess alone).
* Believe and follow a code of ethics compatible with that of
the Covenant.
* Have been meeting monthly or oftener for at least six
months.
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306
* Have three more members who have been formally
accepted into the clergy.
* Be a cohesive, self-perpetuating group.
REQUIREMENTS FOR MEMBERSHIP
Full Membership: The applicant must be recommended without
reservation by two active members of the Covenant.
Provisional Membership: The applicant may be recommended by
one member; and then within a year and a day make a viable
effort to get to know other members, in order to achieve Full
Member status.
The appropriate Credentials Officer (National or local)
shall verify information regarding criteria and credentials.
COVEN-AT-LARGE
This is the term we use to represent the many Witches who are
solitaires, i.e. practicing alone. Each local council may devise
its own standards for admission of coveners-at-large, in harmony
with national guidelines.
LOCAL COUNCILS
A local council is a smaller branch of the Covenant,
consisting of at least three member covens of at least two
different traditions, in
reasonably close geographic proximity to each other. The local
councils generally meet more often than the national
organization. They may initiate independent projects,
sponsor local festivals and workshops, and generally work
together for common goals close to home. As the Covenant
continues to grow, we encourage new member covens close to one
another to form their own local councils.
VOTING
When a matter requiring a decision is presented before the
Covenant in council, it is discussed by the members in attendance
until a consensus is reached. If a consensus cannot be reached,
then a vote is taken. A coven holding a current Full Membership
is entitled to one vote. Each such coven also holds the power to
veto, though this is exercised only in extreme cases. A coven
with Provisional Membership is entitled to one vote, but does not
hold veto power.
A coven-at-large is entitled to one vote if, and only if,
three individuals are physically present at the council and
unanimous in their choice of vote.
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307
MINISTERIAL CREDENTIALS
In order to receive Ministerial Credentials as a Priestess or
Priest, a person shall:
1. Be an active member of a coven which is a Full Member of
the Covenant.
2. Have been "confirmed" to taking on the full commitment
to the requirements of that coven's Tradition of our religion.
3. Have undergone at least a full year of active training
for the ministry of that Tradition.
These credentials shall remain valid only so long as the
person remains an active member of the coven which remains an
active member of the Covenant.
In order to be eligible to receive Ministerial Credentials as
an Elder, a person shall:
1. Satisfy (2.) and (3.) above.
2. Have undergone an additional full year of active training
for the ministry.
3. Be fully able to form a coven, admit members, and train
them in the tenets and practices of that Tradition.
These credentials shall remain valid for life, unless
specifically revoked, so long as the person remains in contact
with the Covenant.
THE NATIONAL FESTIVAL
The annual Grand Council or national business meeting is held
as part of a national festival, which is open to the whole
membership as well as Pagans and Witches who are not part of the
Covenant. The
festival is usually held at a secluded campground or resort, and
moves to a different area of the country each summer. In
addition to the council meeting, the program includes
workshops on magick and the Craft, concerts, a potluck feast, a
talent show, and the opportunity to purchase (or barter for) art,
crafts and ritual tools by Pagan artisans. Registration
information is available in the newsletter.
FOR MORE INFORMATION:
Write to: Covenant of the Goddess, P.O. Box 1226, Berkeley,
CA 94704.
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308
A Pledge to Pagan Spirituality
I am a Pagan andI dedicate Myself tochanneling the Spiritual
Energy of my Inner Self to help and to heal myself and others.
* I know that I am a part of the Whole of Nature. May I
grow in understanding of the Unity of all Nature. May I always
walk in Balance.
* May I always be mindful of the diversity of Nature as well
as its Unity and may I always be tolerant of those whose race,
appearance, sex, sexual preference, culture, and other ways differ
from my own.
* May I use the Force(psychic power) wisely and never useit
for aggression nor for malevolent purposes. May I never direct it
to curtail the free will of another.
* May I always be mindfulthat I create my own reality and that I
have the power within me to create positivity in my life.
* May I always act in honorable ways: being honest with
myself and others, keeping my word whenever I have given it,
fulfilling all responsibilities and commitments I have taken on to
the best of my ability.
* May I always remember that whatever is sent out always
returns magnified to the sender. May the Forces of Karma move
swiftly to remind me of these spiritual commitments when I have
begin to falter from them, and may I use this Karmic feedback to help
myself grow and be more attuned to my Inner Pagan Spirit.
* May I always remain strong and committed to my Spiritual ideals
in the face of adversity and negativity. May the Force of my Inner
Spirit ground out all malevolence directed my way and transform
it into positivity. May my Inner Light shine so strongly that
malevolent forces can not even approach my sphere of existence.
* May I always grow in Inner Wisdom & Understanding. MayI see
every problem that I face as an opportunity to develop myself
spiritually in solving it.
* May I always act out ofLove to all other beings on this Planet
-- to other humans, to plants, to animals, to minerals, to
elementals, to spirits, and to other entities.
* May I always be mindful that the Goddess and God in all their
forms dwell within me and that this divinity is reflected through
my own Inner Self, my Pagan Spirit.
* May I always channel Love and Light from my being. May my
Inner Spirit, rather than my ego self, guide all my thoughts,
feelings, and actions.
SO MOTE IT BE
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309
The Craft (Witchcraft - NOT to be confused with Satanism. A true
Witch has nothing to do with this, even though there are some
Satanists who (unright-fully) call themselves "Witch".) contains a
large number of groups with bonds to each other, for the most part,
which are looser than those you will find between Christian churches.
Each has it's own traditions, it's own beliefs, it's own pantheon,
etc. So just WHAT is it that, overall, a Witch believes in? The
American Council of Witches was formed to determine what it was that
all Witches have in common, belief-wise. In the early 1970's, a
paper was released with their findings, and gives a good overall
picture of it. The following is the text of that paper.
======================================================================
BASIC PRINCIPLES OF THE CRAFT
1. The first principle is that of love, and it is expressed in the
ethic,
"DO AS YOU WILL, SO LONG AS YOU HARM NONE"
a)love is notemotional in it'sessence, but isan attribute of
the individual as expressed in relation to other beings;
b) harming others can be by thought, word, or deed;
c> it is to be understood the "none" includes oneself;
d) theharm which isto be regardedas unethical isgratuitous
harm; war, in general, is gratuitous harm, although it is
ethical to defend oneself and one's liberty when threatened by
real and present danger, such as defense against invasion.
2. The Witch must recognize and harmonize with the forces of the
universe, in accord with the Law of Polarity: everything is dual;
everything has two poles; everything has it's opposite; for every
action there is a reaction; all can be categorized as either
active or reactive in relation to other things.
a) Godhead is one unique and transcendent wholeness, beyond
any limitationsor expressions; thus,it is beyond our
human capacity to understand and identify with this
principle of Cosmic Oneness, except as It is revealed to us
in terms of It's attributes and operation.
b) The most basic and meaningful attribute of the One that
we, as humans, can relate to and understand, is that of
polarity, of action and reaction; therefore Witches
recognize the Oneness of the Divinity, but worship and
relate to the Divine as the archetypal polarity of God
and Goddess, the All-Father and the Great Mother of the
universe. The Beings are as near as we can approach to
the One within our human limitations of understanding and
expression, though it is possible to experience the
divine Oneness through the practices of the Mysteries.
c) Harmony does not consist of the pretty and the nice, but
the balanced, dynamic,poised co-operation and
co-relation.
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310
3. The Witch must recognize, and operate within the framework of the
Law of Cause and Effect; every action has it's reaction, and
every effect has it's cause. All things occur according to this law;
nothing in the universe can occur outside this law, though we may not
always appreciate the relation between a given effect and it's cause.
Subsidiary to this is the Law of Three, which states that whatever
goes forth must return threefold, whether of good or ill; for our
actions affect more than people generally realize, and the
resulting reactions are also part of the harvest.
4. As Above, So Below. That which exists in the Macrocosm exists,
on a smaller scale and to a lesser degree, in the Microcosm. The
powers of the universe exist also in the human, though in general
instance they lie dormant. The powers and abilities can be
awakened and used if the proper techniques are practiced, and this
is why initiates of the Mysteries are sworn to guard the secrets
from the unworthy: Much harm can be done by those who have power
without responsibility, both to others and to themselves according
to the Laws of Cause and Effect and of Threefold Return.
a) Since our philosophy teaches that the universe is the
physical manifestation of the Divine, there can be
nothing in the universe which does not partake of the
nature of the Divine; hence, the powers and attributes of
the Divine exist also in the manifest, though to much
smaller degree.
b) These powers can be awakened through the various
techniques of theMysteries, and,although they areonly
capable of small effects in and of themselves, it is
possible to use them in order to draw upon the forces of
the universe. Thus humanity can be the wielders of the
power of the Gods, a channel for Godhead to act within
It's own manifestation. This, then, is further reason
for the oath of secrecy.
c) Since the universe is the body of the One, possessing the
same attributes as the One, it's Laws must be the
principles through and by which the One operates. By
reasoning from the known to the unknown, one can learn of
the Divine, and thus of oneself. Thus the Craft is a
natural religion, seeing in Nature the expression and
revelation of Divinity.
5. We know that everything in the universe is in movement or
vibration and is a function of that vibration. Everything vibrates;
all things rise and fall in a tidal system that reflects the motion
inherent in the universe and also in the atom. Matter and energy
are but two poles of one continuous phenomenon. Therefore the
Witch celebrates, harmonizes with, and makes use of the tides of the
universe and of life as expressed through the cycle of the seasons
and the motion of the solar system. These ritual observances are
the eight great Festivals of the Year, referred to as the Wheel of
the Year. Further, the Witch works with the forces and tides of the
Moon, for this body is the mediator of much energy to our planet
Earth and thus to ourselves.
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311
6. Nothing is dead matter in the universe. All things exist,
therefore all things live, though perhaps in a different manner from
that which we are used to calling life. In view of this, the Witch
knows that there is no true death, only change from one condition
to another. The universe is the body of Godhead, and therefore
possesses one transcendent consciousness; all things partake of the
consciousness, in varying levels of trance/awareness.
a) Because of this principle, all things are sacred to the
Witch, for all partake of the one Life.
b) Therefore the Witch is a natural ecologist, for Nature is
part of us as we are a part of Nature.
7. Astrology can be useful in marking and interpreting the flow and
ebb of the tides of our solar system, and thus of making use of
those tides; astrology should not be debased into mere
fortune-telling.
8. Throughout the development of the human race, civilizations have
seen and worshipped many and various attributes of the Divine.
These universal forces have been clothed in forms which were
expressive to the worshipper of the attribute of the Godhead which
they expressed. Use of these symbolic representations of t h e
natural and divine forces of the universe, or god forms, is a
potent method for contacting and utilizing the forces they represent.
Thus the Gods are both natural and truly divine, and man-made in
that the forms with which they are clothed are products of
humanity's striving to know the Godhead.
a) In keeping with the Law of Polarity, these god-forms are
brought into harmony by the one great Law whichstates:
All Gods are oneGod. All Goddesses areone Goddess.
There is one Initiator. This law is an expression of our
understanding that all of the forces of the universe, by
whatever ethnic god-form is chosen to clothe and relate
to whichever force, can be resolved into the fundamental
polarity of the Godhead, the Great Mother and the
All-Father.
b) It is the use of differing god forms, of differing ethnic
sources or periods,which is the basis ofmany of the
differencesbetween
thevariousTraditions
oftheCraft.
EachTraditionuses theforms,andthusthenames,which
to thatTradition bestexpress and awakenan
understandingofthe forcerepresented,accordingto the
areas of emphasis of the Tradition.
c) Because we know that differing names or representations
arebutexpressionsofthesamedivineprinciplesand
forces,werequire ourmemberstoswearthat theywill
nevermockthenames bywhichanotherhonors theDivine,
eventhough thosenames bedifferentfrom andseemingly
lessexpressive thanthe namesand godforms usedby our
Tradition(for tothe membersof anotherTradition, using
it's names, oursmay easily seemequally less
expressive).
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9. A Witch refuses to allow her/himself to be corrupted by the great
guilt neuroses which have been foisted on humanity in the name of
the Divine, thus freeing the self of the slavery of the mind.
The Witch expresses responsibility for her/his actions, and
accepts the consequences of them; guilt is rejected as inhibiting to
one's self-actualization, and replaced by the efforts of the Witch
to obey the teachings of harmlessness, responsibility for t h e
consequences of one's actions, and the goal of actualizing the full
powers of the individual.
a) We refuse to believe that a human being is born innately
sinful,and recognizetheconcepts ofsinandguilt
aretremendouslyinhibitingto thehumanpotential;the
consequencesof theLawof CauseandEffect,called karma
bysome, arenot punishment,but therecurrences of
situations andtheir effectsbecause theindividualas
notgained the Wisdomneeded tohandle or avoidsuch
situations.
b) There is no heaven except that which we ourselves make of
ourlifeonEarth,andlikewisethereisnohellexcept
theeffectsofourunwiseactions.Deathisnotfollowed
bypunishmentorreward,but bylifeandthecontinuing
evolution of the human potential.
c) One cannot damn the divine in oneself; one can, however,
cutoneselfofffromitthroughthe rejectionofwisdom
anda refusaltostrive forself-realization. This
cutting off does not lead to personal suffering
in"hell", forthereisnoSelftosufferifthetieto
one'sown divinityhasbeensevered;whatremainsis
merelyanemptyshell,a"personality"orthought-form
devoid of it's ensouling Spark of the Divine Fire.
10. We know of the existence of the life-force which ensouls all
living things, that is, all that exists. We know that a spark of this
Divine Fire is within each and every thing that exists, and that
it does not die; only the form of it's existence changes. We know
that this spark of the life-force returns to manifestation again
and again in order to fully realize and actualize it's potential,
evolving finally to the peak and essence of existence which is pure
being. In this process of reincarnation each form returns in the
same type of form, though it's ever-increasing actualization may
lead to higher levels of existence of that form. Man returns as
man, cat as feline, mineral as mineral, each class of form
evolving as the individual forms of that class evolve.
11. This process of evolution through successive incarnations in
manifest form works through the utilizations of wisdom gained, t h e
essence of the life-experience. This essence of experience, o r
Wisdom, is an attribute of the spark of life itself, one and
inseparable (see 9a).
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12. We must care for the body, for it is the vehicle of the spark of
life, the form by which we attain. Thus we must heal the body of
it's ills and keep it a tuned and perfected tool; so must we heal
others (both physically and psychologically) as far as it is
within our power to do so. However, we cannot interfere with the life
of another, even to heal, except at their request or with t h e i r
express permission; unless such non-interference would be inhibiting
to our own, ethical existence and development -- and
even then the responsibilities and consequences must be
understood and accepted. This, then, is one of the important
reasons for the communal life the Witches under the guidance of t h e
Priesthood: That the group may be guided by wisdom and
experience, with the aid and support of one's peers; and that one's
actions may be guided by the influence of the ethical life of the
group as a whole.
13. Harmony with, and utilization of, the great natural forces of the
universe is called magick. By magick we speak, not of the
supernatural, but of the superbly natural, but whose laws and
applications are not as yet recognized by the scientific
establishment. The Witch must strive to recognize these forces, learn
their laws, attune her/himself to them, and make use of them. The
Witch must also be aware that power corrupts when
used_only_ for thegains of theself, and thereforemust strive
to serve humanity: Either through the service in the Priesthood,
or by example and effects of his/her life on others. The choice
must be made in accord with the true nature of the Witch.
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This article is excerpted from the Rocky Mountain Pagan Journal.
Each issue of the Rocky Mountain Pagan Journal is published by
High Plains Arts and Sciences; P.O. Box 620604, Littleton Co.,
80123, a Colorado Non-Profit Corporation, under a Public Domain
Copyright, which entitles any person or group of persons to
reproduce, in any form whatsoever, any material contained therein
without restriction, so long as articles are not condensed or
abbreviated in any fashion, and credit is given the original
author.!
IN GRANDMOTHER'S LAP
Copyright 1987, RMPJ
"Morals are the nagging fear that somebody somewhere may be
having a good time." --H. L. Mencken
What is the difference between one of us and Oral Roberts?
Well, hopefully there are lots of differences, but the top one
on my list is that I work on being ethical and he is a moralist.
The moralist knows how everybody else should behave in order
to be a good person, avoid Hell, fit into decent society, etc.,
etc. He is quite likely to feel that he is a valid exception to
all his own rules, since he can handle temptation and control his
outcomes. His main characteristic is frantic paranoid distrust
of other people. No one should be seen nude, for instance,
because this would be un-bearably sexually arousing and lead to
promiscuity, neglect of ordinary duties, etc. He knows he can
control himself, but everybody else has to be "protected" from
their evil impulses. His major defence is projection: "I'm not
oversexed, and of course I'd never want to be or want to be
unfaithful to my wife, but that woman in the (name situation or
article of clothing) sure is asking for it. Ultimate expressions
of this type of thinking are wife-beating -- one man said, "When
I walked into the self-help group I thought that when they heard
what I'd had to put up with they'd con-gratulate me for not
having killed her." -- and witch-burning -- "I am a good person.
Bad things do not happen to good people. A bad thing has
happened to me. Somebody did it! Kill them!"
In essence, the moralist is saying "It can't be my fault
(I'm not able to face the idea that it might be my fault). It
must be somebody else's fault. If people would just follow these
few simple rules, which I'll be glad to explain to them, nothing
would go wrong and I wouldn't have to feel anxious. But since
they won't all follow my rules, everything is their fault, not
mine, and I don't have to feel anxious."
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To me this is nauseating. I have no idea how you "should"
behave; who are you? What's the situation? Who else is
affected? Even then, the best I could offer would be some
suggestions of courses of action which might have good results --
but I don't believe there are any simple rules for human conduct
which are always "right." What I do believe is that ethical
behavior consists of choosing your actions such that you can look
at yourself in the mirror in the morning without flinching.
Which means I can see a Corsican being ethical and killing
another person as part of a feud; a gypsy being ethical and
defrauding a gaujo. I suspect that what I mean here is that
ethics impel you to be true to your own values, while morals make
you want to
a) control others, and
b) not get caught yourself. But being ethical implies that they
are your own values, which you have thought through and decided
to accept, and not just the ones you have swallowed whole from
your family or culture.
Marjoe, a famous evangelist who later went straight,
described preaching hellfire and damnation and then going back to
the motel and making love to his girlfriend of the moment -- who
had to be flown in from New York so the locals wouldn't know what
he was doing. Oral Roberts says people have to give him $8
million, or God will "call him home." These are examples of
people whose highest priority is influencing others, making the
right kind of impression - the actuality doesn't seem to be
really relevant to their choice-making process.
The ethical person, on the other hand, may not care at all
about the impression he is erig; he will say in total sincerity
"I know I look like a fool for doing it, but I couldn't have
lived with myself if I hadn't." Or even harder, "I know you
think I'm being hard and cruel, but I honestly believe this is
the best solution in the circumstances."
Next issue (are you holding your breath?) the difference be-
tween act idealism and absolute idealism, or how to tell a witch
from a fundamentalist without a score card.
The Spinster Aunt .......... FROM RMPJ, 2/3/1987
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EXEGESIS ON THE WICCAN REDE
by Judy Harrow
originally published in HARVEST - Volume 5, Number 3 (Oimelc, 1985)
second publication: THE HIDDEN PATH - Volume X, Number 2 Beltane,
1987)
All religions began with somebody's sudden flashing insight,
enlightenment, a shining vision. Some mystic found the way and the
words to share the vision, and, sharing it, attracted followers. The
followers may repeat those precise and poetic words about the vision
until they congeal into set phrases, fused language, repeated by rote
and without understanding. Cliches begin as great wisdom - that's why
they spread so fast - and end as ritual phrases, heard but not
understood. Living spirituality so easily hardens to boring religious
routine, maintained through guilt and fear, or habit and social
opportunism - any reason but joy.
We come tothe Craft witha first generation'sjoy ofdiscovery,
and a first generation's memory of bored hours of routine worship in
our childhood. Because we have known the difference, it is our
particular challenge to find or make ways to keep the Craft a living,
real experience for our grandchildren and for the students of our
students.
I think the best ofthese safeguards is already builtinto the
Craft as we know it, put there by our own good teachers. On our Path,
the mystic experience itself is shared, not just the fruits of
mysticism. We give all our students the techniques, and the
protective/supportive environment that enable almost every one of them
to Draw the Moon and/or Invoke the God. This is an incredibly radical
change from older religions, even older Pagan religions, in which the
only permissible source of inspiration has been to endlessly
reinterpret and reapply the vision of the Founder (the Bible, the
Book of the Law, the Koran, ... ). The practice of Drawing the Moon is
the brilliant crown of the Craft.
But notice how often, in the old myths, every treasure has its
pitfalls? I think I'm beginning to see one of ours. Between the normal
process of original visions clotting into cliche, and our perpetual
flow of new inspiration, we are in danger of losing the special wisdom
of those who founded the modern Craft. I do not think we should
assiduously preserve every precious word. My love for my own
Gardnerian tradition does not blind me to our sexist and heterosexist
roots. And yet, I want us to remain identifiably Witches and not meld
into some homogeneous "New Age" sludge. For this, I think we need some
sort of anchoring in tradition to give us a sense of identity. Some of
the old sayings really do crystallize great wisdom as well,
life-affirming Pagan wisdom that our culture needs to hear.
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So I think it's time for a little creative borrowing from our
neighbors. Christians do something they call "exegesis;" Jews have a
somewhat similar process called "midrash." What it is something
between interpretation and meditation, a very concentrated examination
of a particular text. The assumption often is that every single word
has meaning (cabalists even look at the individual letters). Out of
this inspired combination of scholarship and daydream comes the
vitality of those paths whose canon is closed. The contemporary
example, of course, is Christian Liberation Theology, based on a
re-visioning of Jesus that would utterly shock John Calvin.
Althoughour canon is not closed - andthe day it is the day I
quit - I'm suggesting that we can use a similar process to renew the
life of the older parts of our own still-young heritage.
So, I'dlike totry doingsome exegesison anessential statement
of the Craft way of life. Every religion has some sort of ethic, some
guideline for what it means to live in accordance with this particular
mythos, this worldview. Ours, called the Wiccan Rede, is one of the
most elegant statements I've heard of the principle of situational
ethics. Rather than placing the power and duty to decide about
behavior with teachers or rulebooks, the Rede places it exactly where
it belongs, with the actor.
eight words the Wiccan Rede fulfill:
AN IT HARM NONE, DO WHAT YOU WILL.
I'd like to start with the second phrase first, and to take it almost
word by word.
Do what YOU will. This is the challenge to self-direction, to
figure out what we want, and not what somebody else wants for us or
from us. All of us are subject to tremendous role expectations and
pressures, coming from our families, our employers, our friends,
society in general. It's easy to just be molded, deceptively easy to
become a compulsive rebel and reflexively do the opposite of whatever
"they" seem to want. Living by the Rede means accepting the
responsibility to assess the results of our actions and to choose when
we will obey, confront or evade the rules.
Do what you WILL. This is the challenge to introspection, to know
what we really want beyond the whim of the moment. The classic example
is that of the student who chooses to study for an exam rather than go
to a party, because what she really wants is to be a doctor. Again,
balance is needed. Always going to the library rather than the movies
is the road to burnout, not the road to a Nobel. What's more, there
are others values in life, such as sensuality, intimacy, spirituality,
that get ignored in a compulsively long-term orientation. So, our
responsibility is not to mechanically follow some rule like "always
choose to defer gratification in your own long-term self interest,"
but to really listen within, and to really choose, each time.
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DO what you will. This is the challenge to action. Don't wait for
Prince Charming or the revolution. Don't blame your mother or the
system. Make a realistic plan that includes all your assets. Be sure
to include magic, both the deeper insights and wisdoms of divination
and the focusing of will and energy that comes from active workings.
Then take the first steps right now. But, beware of thoughtless
action, which is equally dangerous. For example, daydreaming is
needed, to envision a goal, to project the results of actions,
to check progress against goals, sometimes to revise goals. Thinking
and planning are necessary parts of personal progress. Action and
thought are complementary; neither can replace the other.
When youreally lookat it, wordby word, itsounds likea subtle
and profound guide for life, does it not? Is it complete? Shall "do
what you will" in fact be "the whole of the law" for us? I think not.
The second phrase of the Rede discusses the individual out of context.
Taken by itself, "DO WHAT YOU WILL" would produce a nastily
competitive society, a "war of each against all" more bitter than what
we now endure. That is, it would if it were possible. Happily, it's
just plain not.
Pagan myth and modernbiology alike teach us that ourEarth is
one interconnected living sphere, a whole system in which the actions
of each affect all (and this is emphatically not limited to humankind)
through intrinsic, organic feedback paths. As our technology amplifies
the effects of our individual actions, it becomes increasingly
critical to understand that
these actions have consequences beyond the individual; consequences
that, by the very nature of things, come back to the individual as
well. Cooperation, once "merely" an ethical ideal, has become a
survival imperative. Life is relational, contextual. Exclusive focus
on the individual Will is a lie and a deathtrap.
The qualifying "AN IT HARM NONE," draws a Circle around the
individual Will and places each of us firmly within the dual contexts
of the human community and the complex life-form that is Mother Gaia.
The first phrase of the Rede directs us to be aware of results of our
actions projected not only in time, as long-term personal outcomes,
but in space - to consider how actions may effect our families,
co-workers, community, and the life of the Earth as a whole, and to
take those projections into account in our decisions.
But, like the rest of the Rede, "an it harm none" cannot be
followed unthinkingly. It is simply impossible for creatures who eat
to harm none. Any refusal to decide or act for fear of harming someone
is also a decision and an action, and will create results of some
kind. When you consider that "none" also includes ourselves, it
becomes clear that what we have here is a goal and an ideal, not a
rule.
The Craft,assuming ethical adulthood,offers us norote rules.
We will always be working on incomplete knowledge. We will sometimes
just plain make mistakes. Life itself, and life-affirming religion,
still demands that we learn, decide, act, and accept the results.
Judy Harrow
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The Witches' Creed
Hear Now the words of the witches,
The secrets we hid in the night,
When dark was our destiny's pathway,
That now we bring forth into light.
Mysterious water and fire,
The earth and the wide-ranging air,
By hidden quintessence we know them,
And will and keep silent and dare.
The birth and rebirth of all nature,
The passing of winter and spring,
We share with the life universal,
Rejoice in the magical ring.
Four times in the year the Great Sabbat
Returns, and the witches are seen
At Lammas and Candlemas dancing,
On May Eve and old Hallowe'en.
When day-time and night-time are equal,
Whensun is at greatest and least,
The four Lesser Sabbats are summoned,
And Witches gather in feast.
Thirteen silver moons in a year are,
Thirteen is the coven's array.
Thirteen times at Esbat make merry,
For each golden year and a day.
The power that was passed down the age,
Each time between woman and man,
Each century unto the other,
Ere time and the ages began.
When drawn is the magical circle,
By sword or athame of power,
Its compass between two worlds lies,
In land of the shades for that hour.
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This world has no right then to know it,
And world of beyond will tell naught.
The oldest of Gods are invoked there,
The Great Work of magic is wrought.
For the two are mystical pillars,
That stand at the gate of the shrine,
And two are the powers of nature,
The forms and the forces divine.
The dark and the light in succession,
The opposites each unto each,
Shown forth as a God and a Goddess:
Of this our ancestors teach.
By night he's the wild wind's rider,
The Horn'd One, the Lord of the Shades.
By day he's the King of the Woodland,
The dweller in green forest glades.
She is youthful or old as she pleases,
She sails the torn clouds in her barque,
The bright silver lady of midnight,
The crone who weaves spells in the dark.
The master and mistress of magic,
That dwell in the deeps of the mind,
Immortal and ever-renewing,
With power to free or to bind.
So drink the good wine to the Old Gods,
And Dance and make love in their praise,
Till Elphame's fair land shall receive us
In peace at the end of our days.
And Do What You Will be the challenge,
So be it Love that harms none,
For this is the only commandment.
By Magic of old, be it done!
Doreen Valiente,
"Witchcraft For Tomorrow"
pp.172-173
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Hill Country Pagan Grove
Austin, Texas, U.S.A.
Published December 1982 by C.C.C. Creative Cooperative Consolidated
12611 Research Blvd. Number 125 Austin, Texas 78759 U.S.A.
First edition, December 1982 Second edition, revised, April 1983
PREFACE
Some have asked how this little booklet came into being. It's all
very straightforward: as the most visible representatives of paganism
here in Austin, Texas, I and my consort, Arnthor Phalius, are asked
often to appear in public to talk about witchcraft. The questions
included here are those most often asked, along with the answers we
give.
Of course we cannot pretend to speak for all Pagans, only for
ourselves. But the little booklet has been well-received as a
non-threatening method of getting to know a subject like Wicca.
Occasionally we will find someone who has had negative experiences
with persons who call themselves Wiccans or Witches, and in those
cases they expressed relief on find that `other types' of Pagans
existed than those which had given them their initial bad impressions.
The Directory* is an individual effort at networking in the Sunbelt.
Here in Texas there are many traditions and varieties of Paganism, and
if one isn't to be alone, one must learn that there are more
similarities than differences in Paganism and the other major
religions. Pagans have always known this, but for various reasons,
have not stepped forward as representatives of this view.
I (Merlana) am a mystic who responds to the Universal Mind as it is
expressed in Nature. It is my deep belief that persons who reverence
these principles are unified at bottom, and separated only by the
illusion of words, which are not reality. Sometimes words aren't even
adequate representations of `Reality`!
It is my intention in this little booklet to re-define some issues
and terms in the way that my tradition sees them. It so happens that
much of the rest of Paganism falls within this general framework.
(NOTE: A `tradition' is a varietal type, like `denomination').
If youalready know the subject and wish to differ, your comments are
welcome. If you are new to the subject, perhaps here you'll find some
questions answered, and (if wanted) fellowship with others who are on
similar paths. Directory* listings are free to those in the Sunbelt of
the USA (South and Southwest.) New editions are published irregularly.
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If you don't live in the Sunbelt, but have goods or services which
interest Pagans, you may also put an ad into the Directory.* Write for
details.
Blessed be, Merlana April 1983
1. WHAT IS WICCA?
`Wicca' (pronounced Wick-ah) is one name given to the Nature religions
practiced in Northern Europe and the Middle East from the times of the
ice ages. It is one spiritual path out of many in a group of spiritual
practices known as NeoPaganism. NeoPaganism is currently in a
world-wide revival, led by persons and groups in the United States and
Britain.
2. HOW DO WICCA AND NEOPAGANISM FIT TOGETHER?
Wicca is one subsidiary form, or `tradition,' similar to the way
Christianity has many forms. One can be a Christian and still be
Baptist, Methodist or Roman Catholic. In the same way, one can be a
Pagan but ascribe to another, more specific, sub-variety of
philosophy.
3. IS IT THE SAME AS WITCHCRAFT?
One linguistic theory has the word Wicca coming from Olde English
`Wicca-Craeft', meaning `craft of the wise ones.' Most followers of
Wicca (and most Pagans) prefer not to use the terms `witchcraft' or
`witch' because of the emotional connotations these words carry in our
society.
Generally, one who calls him or herself a `witch' without further
qualifications is seeking notoriety and special attention. Those of us
who guard the portals of personal Power (like Carlos Casteneda's
character Don Juan) are normally hard to find or engage in discussion.
Our Mysteries are carefully hidden from the world, and from those who
might be tempted to misuse them.
4. WHAT DO YOU BELIEVE ABOUT GOD?
Although Pagans generally agree that one God exists and is the same
regardless of name, they vary in specific concepts about God, as in
other religions.
What an individual Pagan holds is strictly a matter of personal
belief. However, occasionally a tradition will teach highly-specific
concepts, structures and mythologies. If one finds oneself in
disagreement, the best policy is `voting with the feet', or
withdrawing to find another group who better agrees.
NOTE: Sometimes it may be easierto gather together a group of people
who believe as you do to form an entirely new group. That's the
purpose of networking, or what the booklet is designed for.
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Most Wiccans divide the Godhead (generally conceived of as Mother
Nature) into two forces. One force is male and the other female. They
are called respectively: The God and The Goddess.
Between them, these two divinities create balance and harmony in the
Eternal Dance. They represent the forces of birth, death and
regeneration symbolized in the change of the seasons. Wiccans call
5this cycle The Wheel Of The Year. Most rituals celebrate the Wheel Of
The Year and our deep, meaningful participation in natural cycles of
change.
Because the male force has been in ascendancy for thousands of years
due to the Christian, Moslem and Jewish religions, there is presently
a tendency to emphasize The Goddess, especially by feminists (or by
those whose personal concept of God happens to be female).
We also believe in Magick, which is a partnership between humanity
and the Universal Mind. This partnership creates changes in what we
normally call `reality', i.e., change accomplished with prayer. These
changes can seem miraculous or merely coincidental, and always include
personal effort. Magick is not the same as `wishing.'
5. WHAT HAPPENS AT A WICCAN CEREMONY?
There are several types of get-togethers that Pagans of all
traditions attend. The most available and open is called a `Grove,'
where those who wish may study both spiritual and ceremonial topics.
Most groves emphasize fellowship and harmony of mind between their
members. You should choose one as much for how you blend with the
personalities of the members as for a particular brand of teaching.
Eight times a year, at the solstices and equinoxes, May Day,
Halloween, and other points on the lunar calendar, Pagans gather
together (usually outdoors under trees) to celebrate Nature and the
turn of the seasons.
These celebrations consist of dancing, prayer, invocations, and
rituals passed down from the many traditions through the ages. We also
urge participants to develop and use their own original rituals and to
share them with others.
Because we dance and pray in a standing Circle (or sometimes a
spiral), and because we draw at these times from the Universe
spherical energies of protection and power - these meetings are called
(appropriately enough!) Circles.
6. HOW CAN I ATTEND A GROVE OR CIRCLE?
Wiccans and Pagans tend to be very private, and do not advertise
their faith at publicly as some others might. This is mainly because
of past persecutions. However, for those who are sincerely interested,
there always exist persons with whom to visit and explore that
interest. Check the Directory* at the back of this booklet for names
of others who are open to contacts.
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If you are sincere and rally want to setout upon the Pagan path, the
first step is to find a Grove to study with. After a Grove accepts
you, eventually you will attend Circles.
7. DO I HAVE TO GIVE UP MY OTHERSPIRITUAL PATHS TO BECOME A WICCAN?
That will depend on the tradition and the teacher. In general,
Pagans are most tolerant of any philosophical structure, and ask only
that the tolerance be returned. You will not be requested to do
anything that differs with your beliefs and spiritual needs.
8. DOES BEING PAGAN MAKE A PERSON SPECIAL OR DIFFERENT?
Well yes, of course. But the special qualities are available to
everybody. Everything that Pagans do with Magick is done in other
religions by other names. It is only that we have found that these
particular formulas, beliefs, and celebrations work best for us.
These are varying approaches to (and grasps of) personal Power. One
way of recognizing someone who is truly Powerful is to note whether he
or she seems to need control or influence over others. True personal
power is content to control only the self, and personal reality.
9. DO YOU CAST SPELLS ON OTHER PEOPLE?
The major law in our religion is: "Do what you will, an it hurt no
other." (The Golden Rule)
In other words, no one is prevented from exploration of God and
GodSelf as long as others are not harmed.
We do believe in directing the energies of the universe toward
accomplishment of certain ends, but magick is never effective on
another person unless the person specifically requests it and takes
responsibility for that request.
Attempts at so-called `black' magick, or use of the universal
energies for negative or harmful purposes, only result in karmic
backlash magnified at least threefold on the unfortunate would-be
black magician.
Our tradition does not believe in the possibility of `psychic
attack', and hence does not teach methods for combating it. Our
philosophy tells us that to raise a force against `psychic attack' is
only to create that which you fear.
10. ARE PAGANS ANTI-CHRISTIAN?
No. But many Christians are anti-Pagan. Historically there has
existed an adversary relationship between Christianity and the Nature
Religions (largely created by Christians.)
It takes much universal love not to strike back when attacked, and
occasionally a Pagan might seem bitter or afraid as the result of
anti-Pagan treatment. This is only a personal reaction, not a
characteristic of the religion itself.
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It is also true that Wiccans and Pagans have suffered dismissal from
jobs and worse simply from their religious affiliation being revealed.
Events like these lead to a certain caution and sometimes even an
attitude approaching mild paranoia.
11. WHO IS IN CHARGE OF PAGANISM?
Each person is in charge of him or herself, responsible totally to
Godd/ess. One might hear an individual called High Priestess, or
Priest, but this title has more to do with the role played in
ceremonies than with status in any formal hierarchy.
Groves and teaching groups sometimes have various levels of
initiation, but again, these are individual to each tradition.
12. WHAT MAKES WICCA DIFFERENT FROM OTHER PATHS THAT BELIEVE IN THE
PSYCHIC POWERS?
We usually find that people most often comment on the robes and the
tools. Traditionally we wear special garments while engaging in
devotions, as a male Jew wears prayer shawl and skullcap. The garments
have symbolisms, and stand for beliefs of the person wearing them.
The tools are: a cup, knife, staff (or wand), and the pentacle, a
5-pointed star with 5th point upward, enclosed in a circle.
For those familiar with the tarotcards, this was the original source
of the tarot suits as well as many meanings and symbolisms in the
tarot deck.
13. WHAT IS DONE WITH THE TOOLS?
They are used, along with other objects, like candles, bells, and
incense to focus energies and influence Universal forces with our
prayers. If the format reminds you of Roman Catholic mass, that's
because much of the indigenous Nature Religion's mysteries were
`adopted' when Christianity moved into Northern Europe -- into
England, Scotland, Ireland and Scandinavia ... the lands of the Celts.
Also, if the tools and concepts seem to resemble elements in
Rosicrucianism, the Caballa, and the Masonic Temple, it is because the
latter paths drew and adopted Pagan rituals and forms for other uses.
Since ours was an oral tradition we gratefully acknowledge the role
these organizations played in bringing to modern times knowledge and
insights which have otherwise been lost.
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Here's a bit of trivia: Although the Founding Fathers of the U.S.A.
generally held indifferent attitudes about Christianity they were all
thirty-third degree Masons. Obviously they sought to incorporate their
high ideals into writing our first constitution. This odd fact
explains to some people why fundamentalist Christians and the
constitution occasionally seem to be at cross-purposes.
14. HOW LARGE IS THE RELIGION?
Since Wicca, or Paganism, is an alternative religion uninterested in
power or clout, we measure our `size' usually only by spiritual
growth. There is a national newspaper published quarterly by which
many Pagans keep in touch.
15. WHAT ABOUT SCIENCE AND TECHNOLOGY?
That's magick, too! Craft practitioners of old WERE the scientists
... there was need for healers and herbalists, agriculture and
astronomy experts. The scientific method has now made teaching these
subjects respectable in universities. But in the process we have lost
the lore's former integration of the spiritual relationship between
God Expressed As Nature and ourselves.
Manyof us are scientifically trained and hold technological jobs and
interests. This does not interfere with but only adds to a desire for
ritual celebration and union with Godd/ess. Also many of us are
ourselves practicing psychics, or are interested in extrasensory
perception (ESP) and its uses. Paganism makes available a
philosophical structure for all of these ends utilized effectively for
millennia. It urges individuals to develop their personal powers
within that structure and to use them thereafter in a responsible way.
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16. THAT'S SOMETHING ELSE: WHY DON'T I EVER HEAR OR READ ABOUT PAGAN
CHARITIES OR GOOD WORKS?
Good news makes terrible press. News media and supermarket tabloids
would much rather print scandal and controversy. How many times have
you seen a headline that attributed a person's conduct to his/her
belief in Witchcraft? Do you ever see the same types of stories about
Moslems, Jews or Christians?
In addition, organized charity can only be accomplished undercertain
forms of organized religious structures. That takes leadership,
delegation of powers, community resources and accumulation of money
and collective wealth.
We focus instead on personal responsibility and the necessity of
reflecting Godd/ess in our characters and lives. Occasionally persons
in the Craft will join together to change a situation or to help
someone, but this is always done quietly and with the full knowledge
and permission of those for whom the help of change in requested. It
is always done without taking public credit. We feel that Godd/ess
knows, and that is all we need.
17. HOW CAN WE SUM THIS UP IN A FEW WORDS?
Wicca, a branch of the spiritual movement called Neopaganism (or
Paganism) is primarily a religion of personal, mystical relationship
between the Universal Mind as expressed in Nature and the individual.
It believes in Magick, or positive change wrought by prayer and
ceremonial ritual. It brings its practitioners the joy of union and
harmony with Godd/ess as expressed in Nature as well as fellowship
with other persons who are on similar paths. Personal responsibility
and growth are stressed, dogma and rigid beliefs are discouraged.
MAY GODD/ESS SPEAK TO YOU
IN THE VOICE YOU HEAR BEST.
BLESSED BE!
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A LITTLE LESS MISUNDERSTANDING
(What Christians Don't Understand about Neopaganism)
by J. Brad Hicks
Q: Are you a witch?
A: That's actually a tricky question to answer, so let me go
about it in a round-about way. What I am is a Neopagan.
Neopaganism is a beautiful, complex religion that is not in
opposition to Christianity in any way - just different. However,
some of the people that the Catholic church burned as "witches"
were people who practiced the same things that I do. In
identification with them and the suffering that they went through,
some of us (Neopagans) call ourselves witches. One expert, P.E.I.
Bonewits, says that there are actually several kinds of groups who
call themselves "witches." Some are people whose ancestors were the
village healers, herbalists, midwives, and such, many of whom had
(or were ascribed to have) mental, psychic, or magical powers, which
were passed down through the family in the form of oral tradition,
and Bonewits calls them "Traditional Witches." Some are people who
have deliberately used the term to oppose themselves to Christianity,
are practicing "Satanists," and practice (deliberately) most of the
practices invented by the Inquisitors. Bonewits calls them "Gothic"
or "Neo-Gothic Witches." Of a different kind are some radical
feminist groups, who call themselves witches because they believe
that the original Inquisition was primarily anti-female; some of
these also practice magic, many of them do not - Bonewits calls
them "Feminist Witches." But the vast majority of modern witches
are harmless people who worship God in many forms, including the
Lord of the Dance, the Lady, and the Mother Earth. These are the
people that Bonewits (and I) call"Neopagan Witches" - and this is
what I am. I hope that this helps more than it confuses.
Q: Are you a devil worshipper?
A: I'm tempted to just say, "No!" and leave it at that, but that
probably isn't enough. Devil worship (including Satanism) is
really a Christian heresy. (If you don't believe me, ask an expert -
say, any well-read pastor or theology professor.) In order to worship
Satan, you have to believe in him - and there are no references to
Satan outside of the Christian Bible. So to be a Satanist or a
devil worshipper, you have to believe in the accuracy of the Christian
Bible, then identify yourself with God's Enemy, proclaim that you
are "evil," and then try to "fight against Jesus" or similar
nonsense. Neopagans do not accept the Christian Bible as a source of
truth. As a source of some beautiful poetry, sometimes, or as a
source of myth, but not as a source of truth. Emphatically, we do
not believe that God has an Opposite, an evil being trying to destroy
God, the world, man, or whatever. So it is non-sensical to say that
Neopagans worship Satan. Of course, many people insist that any god
other than JHVH/Jesus (and his other Biblical names) is a demon or an
illusion created by Satan. Well, you're welcome to believe that if
you like - but over half of the world's population is going to
be unhappy at you. Jews and followers of Islam are just as confident
that they worship the True God as you are, and resent being called
devil worshippers. So do I.
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Q: What do Neopagans believe about God?
A: Neopaganism is a new religion with very, very old roots. It
harks back to the first religions that man ever practiced (based
on the physical evidence). Neopagans worship a variety of symbols
from the Old Religions - the practices of the ancient Celts, the
Greeks, the Egyptians, the Romans - and differ with each other over
what those symbols really represent. What I (and many others)
believe is that they are all aspects of God (or maybe, the Gods) -
some kind of beautiful, powerful, and loving being or force that ties
all of life together and is the origin of all miracles - including
miracles such as written language, poetry, music, art ...
Q: Do Neopagans have a Bible?
A: Not most of us. The closest analogue would be a witch's Book
of Shadows, which is a sort of notebook of legends, poetry, history,
and magic ritual which is copied by every newly-initiated witch, then
added to. But on the whole, even a Book of Shadows isn't what
Christians think of as a Bible. It's not infallible (couldn't be,
they've been brought to us via hastily-copied texts under trying
circumstances), it doesn't prescribe a specific code of morality
(except for a few general guidelines), and it doesn't claim to be
dictated by God - except for a few, debatable parts. Those of us
who aren't witches don't even have that much. Neopaganism is a
religious system that relies more on the individual than on the
Book or the Priest. One of the principal beliefs of Neopaganism is
that no one, not Pope nor Priest nor Elder, has the right to
interfere with your relationship to God. Learn from whomever you
want, and pray to whatever name means the most to you.
Q: Did you say magic? Do Neopagans believe in the occult?
A: Cringe. What a badly worded question - but I hear it all the
time. Neopagans as a rule don't "believe in the occult" - we
practice magic. Magic is simply a way to focus the mental abilities
that you were born with, and use them to change the world in
positive ways. Magic can also be mixed with worship; in which case it
differs very little from Christian prayer.
Q: But I thought that you said that you weren't a demon-worshipper?
A: That's right. Magic and demonology are two different things.
Magic you also know as "psychic powers" or "mentallics" or even as
"the power of positive thinking" - in essence, the magical world
view holds that "reality" is mostly a construct of the human mind,
and as such, can be altered by the human mind. That's all there
is to it.
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Q: How do you become a Neopagan?
A: In a very real sense, nobody every "becomes" a Neopagan.
There are no converts, as no conversion is necessary. Neopaganism
is an attitude towards worship, and either you have it or you don't.
My case is not atypical. All of my life, I have been fascinated by
the old mythologies. I have always found descriptions of the Greek
Gods fascinating. If I had any religious beliefs as a child, it was
that somewhere, there was a God, and many people worship Him, but I
had no idea what His name was. I set out to find Him, and through an
odd combination of circumstances, I because convinced that his Name
was Jesus. But seven years later, I had to admit to myself that
Whoever God is, he answers non-Christians' prayers as well as those
in the name of Jesus. In either case, true miracles are rare. In
both cases, the one praying has a devout experience with God. After
searching my soul, I admitted that I could not tell that I was better
off than when I believed in the Old Gods. And in the mean time, I had
found out that other people also loved the Old Gods - and that they
call themselves Neopagans. When I realized that what I believed was
little or no different that what they believed, I called myself a
Neopagan, too. The common element for nearly all of us is that nearly
all of us already believed these things, before we found out that
anyone else did. "Becoming" a pagan is never a conversion. It's
usually a home-coming. No one ever "brainwashed" me. I finally
relaxed, and stopped struggling against my own self.
Q: I've heard about witches holding orgies and such. Do you?
A: No, that sort of thing doesn't appeal to me. Most of the
crap that you've heard about "witch orgies" is nonsense made up by
the National Enquirer to sell magazines. But I shouldn't be flippant
about this, because it underlies a serious question - what kind of
morality do Neopagans hold to?
"Eight words the Wiccan Rede fulfill:
An it harm none, do what thou will!"
from an old Book of Shadows
That about sums it all up. Neopaganism teaches that it is
harmful to yourself (and dangerous) to harm others. It also
teaches that trying to impose your moral standards on somebody
else's behavior is (at least) foolish - and probably dangerous,
as you run some serious chance of hurting that person. Perhaps in
a sense Neopagans don't have morality, for as R. A. Wilson said,
"There are no commandments because there is no Commander
anywhere," but Neopagans do have ethics - standards for behavior
based on honor and mutual benefit.
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Q: I saw on the news that Neopagans use a star in a circle as their
emblem. Isn't that a Satanic symbol?
A: A pentacle (that's what it's called) is a Satanic symbol in
precisely same sense that the cross is a Nazi symbol. The German
National Socialist Party used an equal-armed cross with four flags
attached to it as their emblem. (Yes, I know - that's a swastika.
Well, before the Nazis made the word common knowledge, people just
called it a "bent cross" - it's an old heraldic symbol, and it
means the same thing that a normal cross does). That doesn't make
the Nazis good Christians, and it doesn't make Christians into
Nazis. In the same sense, Satanists (and some rock groups) use a
type of pentacle as their emblem. That doesn't make them Neopagans,
nor does it mean that Neopagans are Satanists (or even
rock-and-rollers).
Q: Are Neopagans opposed to Christianity?
A: Some Neopagans are ex-Christians, and I'm not going to deny
that some of them have a grudge against the Church because of what
they perceived as attempts to control their minds. Further, many
Neopagans are suspicious of the Church, because it was in the name
of Jesus Christ that nine million of our kind were murdered.
Neopagans are opposed to anyone who uses force to control the
minds of others. Does that include you? If not, then it means
that Neopagans as such are not opposed to you. Do you work for the
benefit of mankind, are you respectful to the Earth? Then it makes
us allies, whether or not either of us wants to admit it.
- - - - - - - - - -
There are manyother misconceptions in the popularmind about
the Neopagan religion. Unless you've studied it, read about it
from sympathetic sources, then you really don't know anything about
Neopagan history, beliefs, practices, customs, art, science, culture,
or magic. But it would take several entire books to teach you, and I
already fear that I will be accused of trying to win converts
(despite what I've said above). If you are curious and willing to
learn, try some of the following books:
Margot Adler, _Drawing Down the Moon_
Starhawk, _The Spiral Dance_
P.E.I. Bonewits, _Real Magic_
Stewart Farrar, _What Witches Do_.
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NEOPAGANISM
By Eric S. Raymond
I. Introduction
The neopagan phenomenon is a loose collection of religious
movements, experiments and jokes that offers a healthy alternative to
the dogmatism of the Judeo/Christian/Islamic mainstream (on the one
hand) and the mushy-mindedness of most 'New Age' groups (on the
other).
This article,prepared atthe requestof anumber ofcurious net.
posters, offers a brief description of neopagan thought and practice.
A list of good sources for further study are listed at the end.
II. What is a neopagan?
I used the term 'religious' above, but as you'll see it's
actually more than somewhat misleading, and I (like many other
neopagans) use it only because no other word is available for the more
general kind of thing of which the neopagan movement and what we
generally think of as 'religion' are special cases.
Neopaganism is 'religious' in the etymological sense of 're
ligare', to rebind (to roots, to strengths, to the basics of things),
and it deals with mythology and the realm of the 'spiritual'. But, as
we in the Judeo/Christian West have come to understand 'religion' (an
organized body of belief that connects the 'supernatural' with an
authoritarian moral code via 'faith') neopaganism is effectively and
radically anti-religious. I emphasize this because it is important in
understanding what follows.
Common characteristics of almostall the groups that describe
themselves as 'neopagan' (the term is often capitalized) include:
1. Anti-dogmatism
Neopagan religions are religions of practice, pragmatism and
immediate experience. The emphasis is always on what they can help the
individuals in them to *do* and *experience*; theology and metaphysics
take a back seat, and very little 'faith' or 'belief' is required or
expected. In fact many neopagans (including yours truly) are actively
hostile to 'faith' and all the related ideas of religious authority,
'divine revelation' and the like.
2. Compatibility with a scientific world-view
This tends to follow from the above. Because neopaganism is
centered in experiences rather than beliefs, it doesn't need or want
to do vast overarching cosmologies or push fixed Final Answers to the
Big Questions -- understanding and helping human beings relate to each
other and the world as we experience it is quite enough for us. Thus,
we are generally friendly to science and the scientific world-view.
Many of us are scientists and technologists ourselves (in fact, by
some counts, a plurality of us are computer programmers!).
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3. Reverence for nature, sensuality, and pleasure
Mostneopaganisms makeheavy use ofnature symbolismand encourage
people to be more aware of their ties to all the non-human life on
this planet. Explicit worship of 'Gaia', the earth ecosphere
considered as a single interdependent unit, is common. Veneration of
nature deities is central to many traditions. Ecological activism is
often considered a religious duty, though there is much controversy
over what form it should take.
Bypreference, mostneopagans holdtheir ceremoniesoutdoors under
sun or moon. Seasonal changes and astronomical rhythms (especially the
solstices, equinoxes and full and new moons) define the ritual
calendar.
Ritual and festivenudity arecommon; to benaked before natureis
often considered a holy and integrating act in itself. Sex is
considered sacramental and sexual energy and symbolisms permeate
neopagan practice (we like to contrast this with Christianity, in
which the central sacrament commemorates a murder and climaxes in
ritual cannibalism).
4. Polytheism, pantheism, agnosticism
Most neopaganisms are explicitly polytheistic -- that is, they
recognize pantheons of multiple deities. But the reality behind this
is more complex than it might appear.
First, many neopagans are philosophical agnostics or even
atheists; there is a tendency to regard 'the gods' as Jungian
archetypes or otherwise in some sense created by and dependent on
human belief, and thus naturally plural and observer-dependent.
Secondly, asin many historicalpolytheisms, there isan implicit
though seldom-discussed idea that all the gods and goddesses we deal
with are 'masks', refractions of some underlying unity that we cannot
or should not attempt to approach directly.
And thirdly, there is a strong undercurrent of pantheism, the
belief that the entire universe is in some important sense a
responsive, resonating and sacred whole (or, which is different and
subtler, that it is proper for human beings to view it that way).
Many neopagans hold all three of these beliefs simultaneously.
5. Decentralized, non-authoritarian organization; no priestly elite
Neopagans have seen what happens when a priesthood elite gets
temporal power; we want none of that. We do not take collections,
build temples, or fund a full-time clergy. In fact the clergy-laity
distinction is pretty soft; in many traditions, all members are
considered 'in training' for it, and in all traditions every
participant in a ritual is an active one; there are and can be no
pew-sitting passive observers.
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Mostneopagan traditionsare (dis)organizedashorizontal networks
of small affinity groups (usually called 'circles', 'groves', or
'covens' depending on the flavor of neopagan involved). Priests and
priestesses have no real authority outside their own circles (and
sometimes not much inside them!), though some do have national
reputations.
Many of us keep a low profile partly due to a real fear of
persecution. Too many of our spiritual ancestors were burned, hung,
flayed and shot by religions that are still powerful for a lot of us
to feel safe in the open. Down in the Bible Belt the burnings and
beatings are still going on, and the media loves to hang that
'Satanist' label on anything it doesn't understand for a good
juicy story.
Also, we never proselytize. This posting is about as active a
neopagan solicitation as anyone will ever see; we tend to believe that
'converts' are dangerous robots and that people looking to be
'converted' aren't the kind we want. We have found that it works quite
well enough to let people find us when they're ready for what we have
to teach.
6. Reverence for the female principle
Oneof the most striking differencesbetween neopagan groups and
the religious mainstream is the wide prevalence (and in some
traditions dominance) of the worship of goddesses. Almost all
neopagans revere some form of the Great Mother, often as a nature
goddess identified with the ecosphere, and there are probably more
female neopagan clergy than there are male.
Most neopagan traditions are equalist (these tend to pair the
Great Mother with a male fertility-god, usually some cognate of the
Greek Pan). A vocal and influential minority are actively feminist,
and (especially on the West Coast) there have been attempts to present
various neopagan traditions as the natural 'women's religion' for the
feminist movement. The effects of this kind of politicization of
neopaganism are a topic of intense debate within the movement and fuel
some of its deepest factional divisions.
7. Respect for art and creativity
Neopaganism tends to attractartists and musicians as muchas it
attracts technologists. Our myth and ritual can be very powerful at
stimulating and releasing creativity, and one of the greatest
strengths of the movement is the rich outgrowth of music, poetry,
crafts and arts that has come from that. It is quite common for people
joining the movement to discover real talents in those areas that they
never suspected.
Poets and musicians have the kind of special place at neopagan
festivals that they did in pre-literate cultures; many of our
best-known people are or have been bards and songsmiths, and the
ability to compose and improvise good ritual poetry is considered the
mark of a gifted priest(ess) and very highly respected.
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8. Eclecticism
"Steal from any source that doesn't run too fast" is aneopagan
motto. A typical neopagan group will mix Greek, Celtic and Egyptian
mythology with American Indian shamanism. Ritual technique includes
recognizable borrowings from medieval ceremonial magic, Freemasonry
and pre-Nicene Christianity, as well as a bunch of 20th-century
inventions. Humanistic psychology and some of the more replicable New
Age healing techniques have recently been influential. The resulting
stew is lively and effective, though sometimes a bit hard to hold
together.
9. A sense of humor
Neopagans generally believethat itis more dangerousto takeyour
religion too seriously than too lightly. Self-spoofery is frequent and
(in some traditions) semi-institutionalized, and at least one major
neopagan tradition (Discordianism, known to many on this net) is
*founded* on elaborate spoofery and started out as a joke.
Oneof the most attractive features of the neopagan approach is
that we don't confuse solemnity with gloom. Our rituals are generally
celebratory and joyous, and a humorous remark at the right time need
not break the mood.
We generally feel that anyreligion that can't stand tohave fun
poked at it is in as sad shape as the corresponding kind of person.
III. What kinds of neopagan are there, and where did they come from?
Depending onwho you talkto and whatdefinitions you use,there
are between 40,000 and 200,000 neopagans in the U.S.; the true figure
is probably closer to the latter than the former, and the movement is
still growing rapidly following a major 'population explosion' in the
late '70s.
The numericallylargest and most influentialneopagan group is
the 'Kingdom of Wicca' -- the modern witch covens. Modern witchcraft
has nothing to do with Hollywood's images of the cackling,
cauldron-stirring crone (though wiccans sometimes joke about that one)
and is actively opposed to the psychopathic Satanism that many
Christians erroneously think of as 'witchcraft'. Your author is an
initiate Wiccan priest and coven leader of long standing.
Otherimportant subgroupsinclude thoseseeking torevive Norse,
Egyptian, Amerind, and various kinds of tribal pantheons other than
the Greek and Celtic ones that have been incorporated into Wicca.
These generally started out as Wiccan offshoots or have been so
heavily influenced by Wiccan ritual technique that their people can
usually work comfortably in a Wiccan circle and vice-versa.
There arealso the variousorders of ceremonialmagicians, most
claiming to be the successors to the turn-of-the-century Golden Dawn
or one of the groups founded by Alesteir Crowley during his brilliant
and notorious occult career. These have their own very elaborate
ritual tradition, and tend to be more intellectual, more rigid, and
less nature-oriented. They are sometimes reluctant to describe
themselves as neopagans.
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The Discordians (and, more recently, the Discordian-offshoot
Church of the Sub-Genius) are few in number but quite influential.
They are the neopagan movement's sacred clowns, puncturing pretense
and adding an essential note to the pagan festivals. Many Wiccans,
especially among priests and priestesses, are also Discordians and
will look you straight in the eye and tell you that the entire
neopagan movement is a Discordian hoax...
Neopaganism used to be largely a white, upper-middle-class
phenomenon, but that has been changing during the last five years. So
called 'new-collar' workers have come in droves during the eighties.
We still see fewer non-whites, proportionately, than there are in the
general population, but that is also changing (though more slowly).
With the exception of a few nut-fringe 'Aryan' groups detested by the
whole rest of the movement, neopagans are actively anti-racist;
prejudice is not the problem, it's more that the ideas have tended to
be accepted by the more educated segments of society
first, and until recently those more educated segments were mostly
white.
OntheEastCoast, ahigher-than-general-populationpercentage of
neopagans have Roman Catholic or Jewish backgrounds, but figures
suggest this is not true nationwide. There is also a very significant
overlap in population with science-fiction fandom and the Society for
Creative Anachronism.
Politically, neopagans are distributed about the same as the
general population, except that whether liberal or conservative they
tend to be more individualist and less conformist and moralistic than
average. It is therefore not too surprising that the one significant
difference in distribution is the presence of a good many more
libertarians than one would see in a same-sized chunk of the general
population (I particularly register this because I'm a libertarian
myself, but non-libertarians have noted the same phenomenon). These
complexities are obscured by the fact that the most politically active
and visible neopagans are usually ex-hippie left-liberals from the
'60s.
I think the most acute generalization made about pagans as a
whole is Margot Adler's observation that they are mostly self-made
people, supreme individualists not necessarily in the assertive or
egoist sense but because they have felt the need to construct their
own culture, their own definitions, their own religious paths, out of
whatever came to hand rather than accepting the ones that the
mainstream offers.
IV. Where do I find out more?
I have deliberatelynot said much aboutmythology, or specific
religious practice or aims, or the role of magic and to what extent we
practice and 'believe' in it. Any one of those is a topic for another
posting; but you can get a lot of information from books. Here's a
basic bibliography:
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Adler, Margot _Drawing_Down_the_Moon_ (Random House 1979, hc)
This book is a lucid and penetrating account of who the modern
neo-pagans are, what they do and why they do it, from a woman who
spent almost two years doing observer-participant journalism in the
neo-pagan community. Especially valuable because it combines an
anthropologist's objectivity with a candid personal account of her
own feelings about all she saw and did and how her ideas about the
neo-pagans changed unde | | |
