Find a teacher; join a coven…Simple, right?

by Blacksun

If you are new to the Pagan community, or if you are thinking about working with others, please read this. This writing is directed toward the ever growing number of people who are anxious or “desperate” to join in to the Pagan community but who also might make foolish choices about with whom they choose to be affiliated.

There is a great deal of activity in the Pagan scene these days. Everywhere one turns, there are this and that “grove,” “coven,” “circle,” or whatever, offering all kinds of inducements and seductions to those who are attracted to our religion and sub-culture. But many times, at public gatherings or just in private talk, I am asked why it is so difficult to get admitted into a traditional coven (grove, circle, whatever… I’ll just use the word, “coven” from now on) or why it’s so hard to find a good “teacher.” Or the person will say something like, “I’m desperate! Could you tell me who’s accepting students right now?” These questions make me wince inside. What I would say to people who ask them follows.

Let’s take the question, “Who’s accepting students right now?” first. Probably the truest answer is, EVERYBODY! But that doesn’t even begin to cover the complexities of the situation. The question itself makes me believe that there is a misunderstanding on the part of the questioner. It shows a way of thinking on the matter that is possibly dangerous because it assumes things which just don’t apply in this case. First, it assumes a student- teacher arrangement much like a public school. It isn’t, or, at least, it isn’t if the “student” is on a religious quest. And, after all, that IS what Paganism is: a religion.

There are two varieties of Paganism we need to talk about for our purposes here. There is the kind that confers priesthood on the person, and the kind that accepts them as a participant within the religion. There is no “better,” so don’t be swayed by any arguments that imply there is. The path of the priesthood is the one that leads to leadership within the religion and ministry. It certainly is not for everybody and it should not be entered into without a very compelling reason.

Each has its own methods for imparting knowledge and training. In fact, each tradition has different methods for study, indoctrination, work, and initiation. Differences are also apparent from teacher to teacher. But something which is often not understood by those seeking studentship is that the teaching is different from student to student, too! How and what is taught is dependent upon the student’s needs and behavior. The relationship between student and teacher (at least in most situations) is very close and intense. A good teacher will have an overall plan for imparting knowledge, what will be covered, the approximate order in which it will be presented, stuff like that. But exactly what will go on in each meeting between the two will have to be geared to the individual circumstances as they unfold. It isn’t simply facts that are being taught; it is a way of looking at the facts and a background understanding that shapes the meaning and interrelations between those facts.

You have to remember that a RELIGION is being studied. For example, you could standardize a lesson on herbs, but how can you cover the whole meaning of the magic behind the use of them? The information is a subjective one and must be approached and imparted by a “feeling” (this might be better expressed by the word “experience”) on the part of the teacher about what is going to spark the student’s understanding.

In the best of circumstances, where the chemistry between student and teacher is just right, the distinction between who is the teacher and who is the student becomes quite blurred. The best of students, combined with the best of teachers (“best” as defined by the relationship, that is) results not so much in a student/teacher situation, but in a partners-in-discovery type of educational experience for BOTH. These circumstances, however, are preciously few. One of the reasons is that many who “teach” are doing so primarily because it gratifies their ego to have someone look to them for answers and guidance. They are too fond of the idea that THEY are the one in control to ever think about sharing the duty of learning and discovery. Another reason: many who assume the role of “student” are unwilling to take the initiative when it comes to their learning; they would rather sit and do only what is required to “get a passing grade.” They do not strive toward self-betterment outside of the directions given by some authority figure. Unless they are lucky enough to have a very, VERY good teacher who can stimulate the student out of their lethargy, these students will not grow. But then, given a choice in the matter, what good teacher would waste their time on such a student?

Does that sound cold and uncaring? It shouldn’t, if you think about it. Remember that the original question was “who is accepting students?” Well, anybody who teaches is, but they don’t have an infinite amount of time and energy. So, if they don’t use that energy where it will do the greatest amount of good, they’re wasting not only their own resources, but making it harder for those who are looking for quality training. In short, if a teacher and a student are not working well together, something is wrong with the setup and it should be changed or terminated. Perhaps the only problem is that the personalities are not right. Or, that one or both are not meeting the expectations that generated the relationship in the first place.

The latter reason, by the way, is often the case. But it is a simple matter to avoid that problem. It’s called a contract. For years, I have made a written document that spells out what schedule is to be followed (so neither of us is sitting around, wasting time waiting for the other), what guidelines each will follow for the other to continue the association, a method for problem resolution, goals and expectations from both parties, etc.. Both the student and I sign this contract and there is a small ceremony to mark the implementation of it. You would be astounded how many times I have heard stories about how this or that person (teacher or student) did or failed to do something which the other thought was cause for terminating the relationship… all the while, the other person is saying, “but I didn’t KNOW!” With a simple document (I’m NOT advocating getting lawyers and congress in on this… just a plainly worded, honest attempt at making things clear), much of this sort of thing can be avoided. Simply the act of sitting down together and making sure that such a document has been thought out and produced can make for a lot fewer “casualties.”

Here are a few things to look for when trying to find somebody who will teach you or help you along your spiritual path:

1] Does the person MAKE SENSE when they talk to you? Do you understand how they are using words and do you feel they are really saying something which is meaningful? Beware of the person who tries to buffalo others with great mystical sounding hype. IF IT SOUNDS LIKE A CARNIVAL ACT, IT PROBABLY IS!

2] Does the person seem to care about people? Or do they constantly talk about themselves, or about the faults and misdeeds of others?

3] Does this person have a sense of humor? Do they know how to have a good time? Can they laugh at themselves? Without such a capacity, you will quickly be reminded of the story of Jack and how he got to be a dull boy.

4] How does this person react when you disagree with their ideas? TEST THIS!!! Believe me, this bit of knowledge can save you from a great deal of trouble.

5] Last, but not least: what kind of people does this person look up to? Who does he or she admire? And what sort of folks do they hang out with? If you don’t feel right about these people, you had better think twice about attaching yourself to this person.

If you have recently “discovered” Paganism and are seeking some guidance or instruction, you know how difficult it is to find qualified people who will take you on as a student. It is terribly frustrating. So frustrating, in fact, that many people end up taking the first person they can talk into accepting them. Unfortunately, this is almost ALWAYS the “teacher” that is least qualified. It figures: those who are really GOOD have so many people asking them to teach them they have to pick very carefully who will be their students. As I mentioned before, if the teacher is not very choosy, they are doing a disservice not only to themselves, but to the future of the religion and to all the other people who have labored long and hard to become “worthwhile” prospects.

I know how hard it is to accept, but the old saying, “the teacher will find the student,” is true. When you are ready to have a teacher, the right one will come along. I’ve seen it too many times to refute the validity of the homily. This, of course, will NOT satisfy anyone who is anxious and highly desirous of getting a teacher NOW! Waiting is not advice taken well by the frantic, no matter how valid it might be. I remember that feeling myself.

“All right,” you say, “I will curb my anxiety and trust that what this guy says is true. However, in the mean time….” Yes, in the mean time, what DO you do?

You read. You discuss what you’ve read with others who are part of the scene. You seek out contact with those who are considered “leaders” within the community. You ask them questions and discuss your opinions and views whenever they can spare the time for you.. You attend gatherings, festivals, and open rituals. You immerse yourself in the subject. Also, you keep an open mind. Don’t be afraid to change your mind!

This will do several things: First, it will help you know your way around the community. It will get your face known. It will let those teachers that are really right for you get to know you and to know about you. Second, it will allow you to sample some of the aspects of the religion and the people that profess it. It will give you a wide perspective about a variety of subjects that are part of the religion. In short, it will give you depth. And third, if this religion is really not as suited to you as you first believed, it will give you time to discover that fact before you frustrate both yourself and others trying to become somebody’s student. Most of all, it will provide the greatest opportunity for you to be “found” by the RIGHT teacher. Remember, though, that YOU have to be the judge of who is right for YOU. It is possible that the wrong ones could look attractive; use VERY keen judgment before you accept any sort of arrangement. Investigate! If the person is not willing to let you do that, run! (don’t walk) away! Any kind of pressure on you to decide hastily is cause to slow down and look more carefully. Don’t forget that your own desires and anxieties can be a source of pressure, too.

Now let’s look at the idea of joining a coven. This is a VERY serious move. ANY group that practices magic together must have just the right mixture of personalities to keep itself alive. These days, it’s relatively easy to find a group that will let you “in.” The hard part is finding a group that will stay together long enough to make that worth your while! And the need to work together for a long period of time is essential. Disciplining yourself to work magic is difficult and time consuming; getting a GROUP to do it takes an even longer period.

Oh, you aren’t interested in working magic, just forging a spiritual lifestyle? Fine, you could do that by yourself. But to do it in a group is more rewarding in many ways. However, the price you pay for group spiritual growth is that everybody has to feel completely comfortable with the rest of the group. And how many times have you felt totally comfortable in any group situation? It isn’t easy.

Let me explain why I say you need to feel comfortable with the rest of the people in the group. Spiritual growth is a difficult task. It requires that the person be able to accept the truth about themselves whether they like it or not. It is an emotionally and psychologically painful process. Most assuredly, it has a great deal of pleasant and inspiring moments, and the end goal is probably the greatest possible treasure we can strive for, but it is a long and demanding path.

If we decide to make that journey with others, the last thing we need is the playing of ego and head games. We will need their support at times, just as they will need ours. We (and they) need a space where we can feel free to express ourselves naturally and candidly, not guard our words and limit our thoughts. Such freedom is rare amongst groups of people. It takes time to build the trust and true affection necessary for that freedom. This is done neither quickly nor haphazardly. To enter into a group without sufficient exposure both ways (they get to know you; you get to know them), is probably the surest way to foul things up.

My coven has had a long standing rule to not bring in anybody new unless the whole group has had an extended period of time to size them up, and visa versa. We usually say this should be a year, but there are exceptions. Why so long? Because a year allows us to see the person in every shade of their lives. As the seasons go by, the person is subjected to the same elemental forces that we are. The stages of our lives are mimicked by the seasonal changes. If a person is sharp, they too will be able to size up the members of the group in the same way. We have lost the chance to bring in some very worthy people because of this long waiting period, but we have also made very few mistakes about whom we take in. With the addition of even one new person, the character and dynamics of the entire group changes. We want to make sure that change is worthwhile.

The ability to reliably predict the future effect of any addition is more a matter of experience than any sort of training or talent. The person in charge of the group (more on that later) should be very cautious about accepting newcomers. If their wisdom and insight fails, it could easily spell disaster for the whole group.

I have found that friendship means very little in the long run when it comes to selecting who should be part of a coven. It doesn’t hurt, but it is not necessary. Respect for and understanding of one another are much more important. Usually, friendships will form, but only after the relationships settle into a comfortable “fit” between all of the members can real spiritual growth happen. And that takes time.

A year may sound like an unusually long time to have people think about the possibility of joining a group. But remember that we aren’t talking about forming a social club; this is a group that will constantly be delving into the deepest and most meaningful parts of the lives of its members. This is a group dedicated to working on one of the most difficult aspects of the human psyche. If there is a rush to join, either by the prospective member or the group itself, the wrong goal is being sought after. The goal is long term, personal, spiritual growth, NOT strength of numbers or ego enhancement of anybody.

We each would like to think that we are so agreeable that we can get along without any direction or guidance in small groups. I hear a great deal about “rotating leadership” or “egalitarian” groups. Mostly, I hear that they’ve broken apart after bitter arguments amongst the members! There has been a great deal discussed about how Pagan groups are non hierarchical. Nobody is better than anybody else and nobody is “in charge.” While this may sound wonderfully Utopian, in reality it is chaos. Even when all of the members of such a group SAY that nobody is in charge, the usual situation is that someone is consistently acting as the leader for the group. That they are not acknowledged as such doesn’t lessen the control they exert, only make it more possible for unwise control. The facts are that groups with the longest record of survival (and amount of time together has a great deal to do with how members grow in spirituality) have strong central leadership.

This does not mean that every group that has a “Great High Poo Poo” will always present the best opportunity for spiritual growth. Strong leadership is not always good leadership. If you are seeking a group to work with, finding one with a centralized and hierarchical structure of leadership is no guarantee that they will be the right one to join. However, even if the members of a group claim to have no central leadership, I suggest that you observe them for a while to discover who is really the one that holds sway. Hidden control is often more dangerous than obvious bad control.

What about groups formed for just studying, or “just to get together for celebrating the holidays?” These CAN be quite productive, but they also can be potential problem makers. Let me give you an example which I feel is illustrative.

Doug, Jeanie, Tom, Mary, and Beth used to get together each week to share their ideas and information they had gotten from their readings of various books and newsletters. After three months of this, they decided that they had learned enough, it was time to put some of their knowledge to use. It was decided that Beth would act has High Priestess and Tom as High Priest. They would celebrate Samhain in accord with a ritual that they had read in a book.

Came the fateful night. The circle was cast, the elements were invoked, and Beth called upon the Horned God to come into her High Priest, Tom, all in accord with what was written in the book. Tom started to shake uncontrollably. Jeanie, Tom’s girl friend, started to panic and screamed at Beth. Beth, scared by what was happening to Tom and not knowing what to do, screamed back. The two women argued until it finally came to blows. A candle was overturned and the altar cloth caught fire along with Jeanie’s hair. Mary quickly put out the fire and told Doug to call 911.

Tom and Jeanie both were taken to the hospital. A total of over $1700 was racked up at the hospital! Tom said that Beth should pay for part of it seeing as how she was part of “the cause.” More arguments… everybody took sides.

It has been five years since this happened. Nobody is talking with anybody else (even Tom and Jeanie) and none of them are studying anything whatsoever to help them understand themselves, Paganism, or their own spirituality. It’s a total loss all the way around. Too far fetched? I assure you, not at all. This story is fictional only in that the names were changed and it combines two incidents into one for the sake of illustrating what can happen when experience and wisdom are not valued fully.

But how, you might ask, could such a thing be prevented? In the first place, it could have been avoided by not doing a ritual in which there was not a complete understanding by all who participated. The people who accepted the roles of leaders should have been better prepared to deal with the unexpected. The “High Priest” should have had better control of himself and the “High Priestess” should have had better control of ALL of the participants. Other members should have had more trust in the person they had agreed to put in the role of leader. Everyone should have kept their heads and their tempers on circle… etc., etc.. In short, nobody should have attempted that which was clearly over their heads.

How could they have known it was over their heads? Simple: they never were what they pretended. They were NOT trained; they were NOT a cohesive and prepared circle; they were NOT aware of what was needed. Nobody was focused; nobody was in control of either themselves nor anybody else.

The position of High Priestess and High Priest should not be given out lightly, though many a person TAKES the title quite lightly and without any more qualifications than those I just mentioned. It has been the way for generations to pass that title on only to those who are FULLY qualified and who have the sense to handle the unexpected. To take on that role without proper training is to pretend to something you are not.

Let me explain a little about the dynamics of a coven. Probably the closest thing that we can compare it to is a marriage. The individuals within the coven NEED to be as close as that in order to fulfill their roles as helpers for the spiritual growth of each member. It is ONLY such a relationship that allows for criticism and intrusion at the level I am talking about. And it is only at this level of closeness that a real group-mind is possible. Each must be totally confident about the intentions and feelings of the rest for that person to truly see themselves through the eyes of the others. And everybody needs to know the others so well that they can intuitively adjust their own attitudes and movements to remain fully compatible with the rest (usually phrased, “knowing how to zig when the other zags”).

The leader of such a group must be able to keep everybody’s motives and methods in mind while steering a course for the group which will benefit each. This is either done very carefully or the group gets a new leader… or disbands. Not satisfying the needs of the individual can be temporarily compensated for by convincing that person that their sacrifice will be repaid at some future time. However, too much of that and the people begin to leave (or plan a revolt!). Of course, it is not possible to satisfy everybody all the time. But any group which is going to last must have leadership which will keep everybody happy enough with the way things are going to keep the group together.

The larger the number of people, the more difficult that becomes. The traditional “limit” has been 13 people. This, however, might be theoretically larger, what with modern day forms of communication available, etc., etc.. However, I know from experience that 13 people is a very large number to effectively lead in a group designed to enhance the well being, both spiritually and physically, of each of its members. Even when everybody is perfectly “tuned” to the rest of the group, the job of keeping that many people on course is difficult.

Deciding to join a coven is as big (if not even bigger) a responsibility as going into a marriage. If anybody doesn’t think that everything is right, it won’t have much chance of working. Although it is a disappointment, if you get turned down after asking “in,” just count your blessings that you didn’t end up joining only to end up in sad news for everybody. I was turned down for joining a coven that I dearly wanted to be a part of. I don’t know if it was or wasn’t the “right” decision, but it certainly was important that it not be the “wrong” one! Although I am very pleased with the coven I am in, I remember the sting of that disappointment even now. However, I am on very good terms with people in that coven, and THAT might not have been the case if I had become a member.

Let’s for the moment put aside all the dire warnings and gloomy scenarios. What are the positive aspects of becoming a student or a coven member? Why try for it at all? Isn’t it possible to just read a lot, live by the codes that have become pretty universal, maybe get together with friends to celebrate a holiday, and not have to bother with all these political and social pressures? Of course it is. And one can also design, build and fly a space ship without ever having to associate with those who already have some knowledge about the matter. It’s possible. But it doesn’t have nearly the likelihood of success, nor will it be likely to be as complete and wonderful as it could be without “putting up with” those pressures. Part of the wonder of religion, ANY religion, is the support and fellowship of those who have gone before us along the rocky path of the spirit.

The problem of finding a teacher and the problem of joining a coven have a common thread. I believe you can see the need for “Perfect Love and Perfect Trust” is vitally important in each situation. Finally, there is one other thing you should be aware of: what might happen when a person becomes the “student” of a person who is part of a coven? Will “graduation” amount to a promise to take that student into the coven? Will the “teacher” be effecting the coven by having a student who is not part of the coven? These are considerations which must be addressed by the coven, the teacher, and the student.

The etiquette of such a situation is complicated. Obviously, the first obligation the teacher has (other than to themselves) is to the coven of which they are a member. So the bargain that is struck with the student must not interfere with that obligation. The student has the right to expect a certain amount of consideration from the teacher, but should not assume that they can command top priority. The coven must allow the person who is acting as teacher the time and space necessary to perform their teaching duties if the student is to get a fair shake. This means that there should be some kind of coven code that covers this sort of situation. Otherwise, the teacher might make a bargain with the student that they later find they can not keep. Covens might wish to regulate who may or may not take students. Whatever the rule, the person offering to teach should inquire of the coven laws and leadership before offering any sort of bargain to the student.

Studentship under a person who is part of a coven, unless otherwise agreed upon beforehand, does NOT mean that “graduation” will lead to acceptance into the coven. As I have covered it above, it should be obvious why this is so. I also should note that if a person has been a student of someone who is of the XYZ tradition and they have studied well and have reached the point where the teacher has nothing more they can offer the student on a formal basis, it does NOT mean that the student can then go out and claim they have been “trained” in the XYZ tradition. For that to be a valid claim, it must come from the coven or a member of that tradition who has the privilege and the power to initiate into that tradition. This is known as “lineage” and is almost always regulated as to who can pass it on within any given tradition. Nothing is more insulting or provocative than for some person who has studied with a teacher to go out and proclaim themselves to be a High DooDoo of XYZ Tradition and attempt to start their own group. Don’t get me wrong: starting their own group, while usually a VERY dumb move without several years worth of experience, is not the problem here; unauthorized use of the reputation and name of the XYZ Tradition IS! Once again, the caution to check things out makes great sense. I have seen people find a teacher, six months later, leave them behind in a huff because they weren’t getting the “recognition” they figured they deserved, and a month later be at some gathering claiming this or that grand title of the tradition they just left (or some other one that nobody has heard of) and were ready to take members, students, and the position of “elder” within the community! This would be totally comical if not for the fact that newcomers are often swept away by this flimflam and their potential wasted! Although it would only end up being a way to cause terrible strife, I still wish there were some way to eliminate such foolish and fraudulent activities. The best that can be done is for everyone who knows the score to warn newcomers to check EVERYTHING out before they jump into ANY sort of arrangement! Carrying rumors or making slanderous remarks will serve no good. If the student doesn’t have the ability or desire to check out who they attach themselves to, they WILL get an education!

Make no mistake, to study through a teacher or be accepted into a coven is to embark upon a journey which tests your emotional, intellectual, and spiritual limits. It requires dedication and fortitude. It is NOT just something to do while waiting for your nails to dry. And there is no way that you can replace the time and energy put into such a journey. Don’t waste your life seeking a teacher or a group unless you are sure it will NOT be a waste. Patience is essential; decisions made in haste will bring regret. Take the time and make the effort that such a decision deserves. If your choice is right, you will not spoil it by making sure. And, if you find just the right combination, the results will be more fulfilling than any other activity known.

It is my sincere hope that this booklet has been useful to you. It has originally been provided free as a part of one of my lectures. NO CHARGE IS TO BE MADE FOR THIS BOOKLET. If you wish to make copies of this booklet, feel free to do so as long as nothing is changed and all pages are included. A small, reasonable fee for copying expenses may be made if necessary, but the intent of writing this is to provide sensible advice for earnest seekers, NOT to make a profit. The path of the priesthood is never bettered by moneys. If you have read this booklet and feel you know the message contained in it, please pass it on to another who may benefit from it.

Blessed be… Blacksun

Blacksun has been High Priest of a coven since 1978. He, along with his wife, Shadowhawk, have trained dozens of students and initiated many more to Wicca. Blacksun is author of Three Times ‘Round the Circle, a book about creating religious rituals. A small pamphlet, The Elements of Beginning Ritual Construction, which is still published and distributed by Circle Sanctuary, was the precursor to his book. The pamphlet was written in 1982. It was included as part of the Sources for Study of Nonconventional Religious Groups in Nineteenth-and Twentieth-Century America, a resources library for the Institute for the Study of American Religion at Santa Barbara, California, founded by J. Gordon Milton.

Blacksun and Shadowhawk have been conducting private classes on Paganism and Wicca for over ten years and discussion leaders and workshop facilitators for longer than that. If you are interested in further correspondence with Blacksun, write:

Blacksun
POBox 30654
Seattle, WA  98103

Please send a self addressed, stamped envelope with any such correspondence.

Originally posted 2009-10-27 16:21:08. Republished by Blog Post Promoter

It is possible to write it down, but the problem faced by those authors is that to write these kinds of things down makes it look as if the author is delusional or just making it all up.

So, in the interest of sharing this all with you and proving that it’s possible to write those kinds of experiences down, I’m going to do so in this blog. Take it on faith that this actually happened and that it was a life changing experience for me.

It started off normally enough, I sat down to meditate. I had been doing so for as long as I could remember, but I never really had anything happen during that state. Oh, there were some dreams, there was one time that I thought Satan had asked me to become his minion. But those are passed off easily enough.

So I wasn’t really expecting anything.

I sent my mind to the temple I had created, the place I felt comfortable at. It was a shelter off a hiking trail, and I had a fire going in the firepit in front of the shelter. It was nighttime out and I was looking at the stars. Understand that I wasn’t actually outside, but I was in what can be considered to be the Astral Plane.

I sat there, looking around and just BEING on the Astral. I stayed there for some timeless time. And when I looked, Rhiannon was sitting across from me and Herne was standing behind Her.

This was one of my first encouters with both of them face to face.

I sat there with Them, I learned from Them. Herne taught me how the Animals felt, what they lived like, how they acted and what they understood. Rhiannon took me and showed me the same secrets about the plants. She taught me how the cycles of the plants and animals are irevocably connected, and showed me what a tree thinks and feels. I became a tree for a while.

I was taken around creation, talking to various people and beings as well as looking at things like a newly hatched chick.

I came back to consciousness two hours later, no feeling in my feet. I understood so much and it was such a life changing experience. I have never seen the world the same since. I tried to look at the ants as just nothings to kill at my pleasure, but I couldn’t because they have a place, even if I don’t completely understand that place.

I have had several conversations and lessons from Them there. Each of those sessions were just as life changing. I have yet to talk to Them like this where I left feeling that I did not get what I needed and desired.

So, having an experience like this is easy to explain, but it contains nothing of the actual knowledge I learned, and it says nothing of what I was able to understand. Those kinds of things can’t be related easily and when it is, it says nothing about the blinding understanding that comes with the knowledge. Science still has all this same knowledge, but it’s completely ignorant of what it feels like to be an ant, or to experience how a tree feels. And I can describe the experience in great detail, but it will transmit none of the actual feelings to you. I can say that a tree’s life is slower and that the passing of years feels like a day or two, and while there is knowledge of the season changing, there is little urgency to it. Ten years pass and it feels like a month. Trees are in constant movement and it feels like the tree is never still. At the same time there is time for anything to happen.

But that can’t convey the feeling to you. Only those who have gone through it can tell that this is what it is like or that there is a truth in what I say, even if it’s not all the truth.

So, the basics of practice are the only thing that can accurately related. Writing them over and over is one of the things that can be talked about. Talking about the nature of the Gods, what it feels like to be a bird, what it means to the grass to be walked upon, those can be described, but it sounds like total fantasy and fiction.

Just so you know.

This is somewhat changed from the ceremony in Buckland’s The Tree. I added a “respect of others” clause due to some problems that may occur when in a coven situation. It does not detract from the ceremony, and adds to it, in my opinion. Plus, there is no oath of secrecy in here. That is good, as it does not scare the new practitioner.)

This ceremony is being written as though the initiate is female. If the reverse is true, the props and person speaking some parts should be changed. It is believed that a male (meaning Priest) should initiate a female and the Priestess initiate a male. Make the appropriate substitutions to this ceremony.

[Erecting the Temple is performed in the normal manner. The Horned Helm rests beside the Altar.

Innate stands outside the Circle awaiting the summons. The innate is nude and wears no jewelry. (Note from Daven: if the Coven normally works robed, or if the innate is uncomfortable with ritual nudity, this should be dispensed with.)]

[Priest puts on the Horned Helm.]

Scribe: Recorded in The Tree is the progress of one who would join us.

Priest: What is her name?

Scribe: She is known as (name).

Priestess: What is her progress?

Scribe: Her Teacher here must advise.

Teacher: As her Teacher do I speak. (Name)’s progress has been true. She has love in her heart.

Priestess: Then should she join with us in the worship of the Mighty Ones. Sow say you all?

All: So Be It!

[Thegn or Covener goes to the side of the Circle, near the Innate and sounds the Horn three times (or rings the Bell). Innate walks into the Circle and moves to stand between the Priest and Priestess. Thegn or Covener uses the Sword to "close up" the Circle where the Innate has passed. He remains where he is, facing inward.]

Priest: I am he who speaks for Woden. What is thy name?

Innate: I am known as (name).

Priest: No longer shall this be so.

[Priest removes the Horned Helm and places it on the ground next to the Altar. He then takes the Salted Water from the Altar and, dipping his fingers in, anoints the innate on the forehead, breasts and genitals saying:]

Priest: In the names of Woden and Freya, may this Sacred Water cleanse you. Let it drive out all impurities; all sadness and hate.

[Priest replaces the water on the Altar, then kisses the Innate full on the lips.]

Priest: In the names of Woden and Freya may you be filled with the Love that should be borne by and for all things.

[Innate kneels and Priest places his hands on her shoulders.]

Priest: Now do I give you a new name. To your Brothers and Sisters of the Craft shall you be known henceforth as (Craft Name). You shall meet with us here in the Circle, or some other like spot, to worship Woden and Freya, and to learn and to love in Their sight.

Innate: So be it!

[Priest kneels facing her and takes her hands in his.]

Priest: What are the names of the Gods?

Innate: We know them as Woden and Freya.

Priest: Are these the Gods you wish to worship above all others?

Innate: They are.

Priest: Do you promise to faithfully attend the Rites held in their honor, so far as you are able?

Innate: I do.

Priest: Do you promise to defend Them from those who would speak ill of Them?

Innate: I do.

Priest: Do you promise to love and honor thy Brothers and Sisters of the Craft; to aid them when in distress; to care for them when sick; to protect and defend them from their enemies, of far as you are able?

Innate: I do.

Priest: Do you promise to respect the privacy of your Brothers and Sisters in the Craft, and not to reveal their names unless given their permission to do so?

Innate: I do.

Priest: Know then, that in all these things are we equal. In all things do we seek for the good of us all. Love is the Law and Love is the Bond.

Innate: Love is the Law and Love is the Bond.

[Both rise and kiss.]

Priest: Now you must meet your kindred.

[Priest leads the Innate around the Circle and introduces her by her Craft Name to each Witch. Each kisses her in greeting. Priestess is the last to greet her. Priest raises the Goblet and slowly pours out the wine on the ground.]

Priest: As this wine drains from the Goblet, so may the blood drain from your body should you ever do aught to harm the Gods, or those in kinship with Their Love. Woden and Freya! So Be It!

Innate: So be it!

[Priest replaces the goblet on the Altar.]

Priestess: Now you are a Witch, and fully one of us.

[Priestess gives her a belt and robe (if worn by the Coven), which she then puts on. Priest gives her a Seax. Others may give her gifts if they so desire.]

Scribe: As a member of this Coven, I must ask you to place your name within The Tree.

[Witch signs her Craft Name in the back of the book. Then follows Cakes and Ale leading to general discussion and celebration until the Clearing of the Temple.]

© Raymond Buckland, 1970, The Tree.  Used by Permission.

Originally posted 2009-11-03 17:48:40. Republished by Blog Post Promoter

Please note, I do not take any responsibility for any insanity you may experience as a result of this, and I will not do anything to help you. You read this all at your own peril, or perfection, whichever you prefer.

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Originally posted 2010-12-20 18:52:22. Republished by Blog Post Promoter

Originally posted 2010-04-03 19:30:03. Republished by Blog Post Promoter

Review by Daven

Rating: ★★★★½ 

One would think that a book on the Ogham by the current Arch Druid of the Ar nDraiocht Fein would be a book a cut above many others, and that thinking would be correct in this work.

I got this book to continue my studies in the Ogham and I was expecting something very different from what I got. I was expecting a work on the divination of the Ogham, but instead I got almost a masterwork on the Ogham Alphabet itself. Contained in this work are examples of the 120 different Ogham sets that the Druids used, with graphic examples taken from the various museums that still have them in their collection, and much other lore on the Ogham. There is information on the Bird Ogham, the River Pool Ogham, and all of it points to the Ogham associations that we have now being a way to remember the letters, much like today’s alphabet of A is for Apple, B is for.

The section on the different types of Ogham script and the different associations that the letters have makes this work invaluable in and of itself. But there is some more.

Skip’s first few chapters give common meanings for the Ogham, and explain why extra letters have been added to some of the current sets of letters. Later chapters gives a brief discussion of divination and what it is (although there are no associations and meanings of the Ogham letters included), a brief history of the ADF and a brief warning about Robert Graves and his work “The White Goddess”. I feel the latter is necessary as the Celtic Tree Calendar many use now is completely made up out of whole cloth, and the author points this out directly.

After that are multiple translations from multiple sources for the Battle of the Trees. Then there is a correspondence chart that has very brief divinatory meanings along with instructions of how to make “Ogham disks” for use in divination.

The author states in his introduction that this work is a culmination of the texts he has written for the ADF on the Ogham, published for the first time and available to the public. That’s how this text reads like. Understanding that is essential, as there seem to be some holes in the material. Logical trains of thought stop and (for example) the things that one would expect to be present are not. I can only assume that this is due to those sections of the material considered secret and for the ADF only. Which is fair enough since there is material in every tradition that is secret.

I’m giving this book 4 1/2 stars of 5. I feel that for a serious student of the Ogham this is a necessary reference work, a companion to all the other works on the Ogham there are. It will fill in many holes in the information, and it is written in an easy to understand style that makes it a gentle read while not detracting from the weight of the work itself at all.

Originally posted 2009-11-15 17:54:09. Republished by Blog Post Promoter

Has this ever happened to you? Didn’t like how it felt did you? Well, I can now help you, but you have to do a few things for yourself at this point. For starters, you can read this whole article.

One of the benchmarks of your growing ability in Wicca or any Pagan religion is the request of the ritual leader that you take an active part in the ritual. It’s a moment both filled with joy and terror, at the same time. It is a sacred trust, one that shows that you are maturing and learning and becoming more of a person the leader can trust.

However, the terror part is natural too, and it relates to not wanting to look like a fool. It’s silly since in any lifetime we are guaranteed to look like a fool at one point or another, but this is human emotion we are talking about, and that doesn’t stand up to reason very well.

So, now you have a job to do during the next meeting and you are terrified. Is there anything you can do?

Well, obviously there is since I wrote this article.

Public speaking is JUST like speaking at any other time, the only difference is that the numbers have changed. Speak to one person, you are sharing. Speak to four, you are communing, speak to 15 or more, you are addressing. But it is all still speaking and passing what is in your head to others.

I’ll tell you a secret. I’m terrified of public speaking. I think about being up there in front of all those people and I get the collywobbles. But I have something that you probably don’t have at this point, and that’s experience.

Since I do hate public speaking, I deliberately put myself in situations where I would have to address others and I learned to get past that fear. Some of it is practice and more of it is simply realizing that they are people like me, like my best friend, like my wife. If I feel comfortable talking to them, why can’t I feel comfortable speaking to those people? But once again we are talking about emotions.

Believe it or not there are people who can help, whole groups that are dedicated to public speaking. Have you ever heard of a group called the Toastmasters? It’s a club, like the Rotary Club, who are dedicated to the dying art of public speaking and making toasts at a dinner. I understand that when you join it, you are required to make one public toast per month and one speech a year. All that practice will get you over your fear pretty fast. Also they have tools to share that make public speaking easier.

One of the pieces of advice that i was told over and over was to imagine the audience in their underwear. That does two things. First it gives your brain a visual to focus on that prevents it from obsessing on your fear and thus reinforcing it, and the other is that it shows your gut that these people are HUMAN, just like you. They have their flaws, their problems and their hairy legs.

Most of the time this simple mental trick overcomes problems you may be facing when speaking, and as time passes and you become better at public speaking, the fear fades. But there are occasionally times when it is very hard for someone to continue to speak due to a very bad case of shyness. In these cases, I would simply advise that they not speak in public. It’s not like anyone is going to judge them ill if they don’t do public speaking. No harm no foul and it keeps them from losing it due to fear.

But before you throw the towel in, keep reading. I actually have a cure for stuttering in those situations. From the doctors who study the reasons for stuttering, they found that almost the whole time (when it’s not an actual medical and physiological problem) if the person stuttering has a script, they don’t stutter when reading. It’s true. Mostly the psychological stutter is from the brain going too fast for the mouth to keep up. So in those cases, having everything written down will actually help in that it can be read directly off the page.

James Earl Jones (the voice of Darth Vader and Mufassa on The Lion King) is a perfect example of this in action. He stutters. I’ve seen him in interviews, and he does. But when he’s acting, because he has a script, it completely vanishes and he sounds like one of the greatest speakers of all time. So much so that my wife would like to listen to him read out of the phone book.

That’s one trick, use a script. Another is to simply slow down. Think about what you are saying and don’t try to speak extemporaneously. Just speak from the heart and understand you know what you want to say, so you simply say it.

The last trick is to understand that you WILL make a mistake. It is 100% guaranteed that you will mess up at some point in time during any speaking part. Now, the only thing you can absolutely control is how you react to messing up. You can panic, get embarrassed and run away or you can simply mentally say “Okay, I messed up, let’s keep going now.” Continuing on is the best option and it is the one that will make you look the most mature, but the human reaction is to get flustered and embarrassed. Try not to. Some embarrassment is normal, and I would be surprised if you didn’t get embarrassed. But letting it ruin the whole ritual is inexcusable. There is no need to get THAT upset and embarrassed. Others may laugh, but they are not laughing AT you, they are laughing because every one of them can relate to what just happened.

See, that’s important to realize. ALL of us at one time or another have had that happen. We have all messed up during a speaking engagement and have all flubbed lines. It’s normal. So don’t lose your cool from doing that and don’t be embarrassed. Just say the line like you are supposed to and move on. Don’t berate yourself about it, don’t stammer to a halt and run, don’t get even more upset. It’s just normal and no big deal.

Now, a few words about speaking parts during Circle. First off, SPEAK UP! If you have to read something off during the Circle, not everyone is in your head and can hear and understand you. You have to speak loudly enough that everyone will be able to hear you when you speak. The example I’m thinking of is calling on the Quarters. Reciting the lines is good and fine, but if you speak quietly, the entities you are supposed to be calling aren’t going to respect you at all. They will equate quietness to timidness and will ignore your call.

Plus, you have to speak loudly enough for the people on the other side of the Circle to easily hear you. They are participants just like you are, and they deserve to be able to hear what you say. It’s kind of unfair to have the person calling Air speak up so everyone can hear, and the person calling Water on the opposite side of the Circle speak so quietly that those on the Air side have to scramble to add their “Hail to the Water” chant to the ritual. So speak up. You are outside and you should speak like you mean it.

If you are inside, then by all means use a quieter voice. You don’t have to rock the china off the shelves, but still project your voice to allow everyone to hear you. And if you are in a large room like a gymnasium or a ball room, still speak up. No one is going to be down on you because you spoke too loudly, but they may if you speak too quietly.

Practice what you are going to say. Read it out loud. Several times. Read through it several times in your head. This practice will eliminate 99% of the problems you may have. It will for sure show you where the problem words are and things you have to pay attention to.

Over one weekend I participated in four individual rituals. One was the Opening Ritual for this convention. The next was a ritual I was doing to demonstrate Druidism to others. The third was the Main ritual for the whole convention (I was calling Air). The last was a huge production ritual for about 40 outside on the roof of the hotel. There were many others I could have gone to had I wanted to. It was Samhain and everyone wanted to do one.

In each, I spoke up. I knew about what I wanted to say, and where I had a script or words I had to say exactly, I had note cards or crib sheets to use.

(Yes, the use of note cards or a “script” during ritual is entirely allowed. No one expects you to have the exact wording memorized of every ritual, especially one that you have never done before. As time passes and you do the same ritual over and over, the note cards are supposed to go away.)

Know what? I STILL messed up. I almost didn’t go to the main ritual (I had forgotten I was supposed to call Air), and during the pageant on the roof, I forgot an entire set of lines. I looked at the person who wrote the ritual for help, she whispered the word to me, and I didn’t hear her. I asked again, she told me again, I asked a third time, and STILL didn’t hear it, and I went on. Everyone laughed somewhat, because they could totally relate.

But the point is that I went on. I didn’t get embarrassed and freak out. A mistake was made. That’s why it is called a mistake. If I had done it on purpose it would have been called an intentional. Or something.

But I also knew the general shape of what I wanted to say. In the ritual I did that weekend, I knew I wanted to do a ritual to call the Ancestors to us to protect and watch over us. The required statements, the things that had to be done by rote, like the invocation of the Land Sea and Sky, were written down on index cards, printed in a large font so we could see the words. From there I improvised, knowing what I know about rituals and petitioning spirits and saying what I wanted to say.

When speaking like that, you DON’T have to have it perfect. Speak like a person. Don’t do “thee”s and “thou”s unless that is how you normally speak. If you want to chant or rhyme the calls, then do so. But whatever you do, make sure that you say what you mean to say. You do that by speaking normally and thinking about what you are saying. The Gods and the elementals and us are NOT going to be impressed by a well crafted poem or by putting symbolism in every word. The best invocation I have ever heard was one where the deity was invited to be part of the ritual in their honor. That was it. No “Hail and welcome DEITY! I call upon you to be present and bless these proceedings with your presence!” Just “Please, Deity, we are gathered to have a party in your honor. Would you join us as the guest of honor? Thank you.”

Oh, if you are reading from a script instead of chanting from memory, make sure you can read the stuff that is written. You will be in dim light, probably only with a candle available to read by, so it helps if you can see the text you are supposed to read. That’s why I printed my note cards in 18 point type, which is HUGE printing. I wanted to make sure that if I were outside in a ritual that I could see what I had written. I’ve seen times where the Priestess had to hold the paper she was reading from so close to the candle to read from it that she set it on fire. Not funny if there is a lot of flammable stuff around.

And take a few minutes to be able to read words you don’t know how to pronounce. It’s not funny when Samhain is pronounced “Sam-Hane” when it’s supposed to be “Sow-ann”. There’s a trick that TV news agencies use to make sure their anchors can cold-read a word that is unfamiliar. They write it how it sounds. When writing a name like Beauchamp, which can be pronounced Bo-champ, the people who set up the text for the teleprompter for the news anchors will write it Beech-ham (which is the correct pronunciation for Americans).

If you don’t know, ask. That’s the cardinal rule here. And if you really Really REALLY don’t feel up to being one of those who do things in the ritual, then say so. No one is going to think you are incompetent or irresponsible if you don’t feel up to the task.

And if you are doing something as opposed to saying something, like making sure the incense continues to burn, try to make your actions unobtrusive and in the background. But if your actions are supposed to be watched and seen as part of the ritual (such as jumping over the fire), then make a production out of it. Maybe yell “YAHOO!!!” as you go over the fire. At that point you are SUPPOSED to be watched, so if you do it so quietly that no one sees you, then you may as not do it.

But please speak up. That’s one of the most irritating things about most public rituals I have attended. One person speaks in a tone of voice everyone can hear, and then I have to strain to hear the next person. It’s compounded when they face away from you and address the direction.

Rituals are supposed to transport me out of my body and into another mindset where the Circle has no space and no time. If I have to strain to hear the invocations, that knocks me out of that mindset like little else can do. So please speak up.

Originally posted 2009-10-27 19:13:58. Republished by Blog Post Promoter

The Real Origins of Halloween

Page #2 of 2

Version 3.7, copyright  1997, 2000 C.E.
by Isaac Bonewits

Trick or Treat!!!

Where does this custom come from? Is it really ancient, a few centuries old, or relatively modern? Let’s look at the evidence:

Kevin Danaher, in his remarkable book The Year in Ireland, has a long discussion of the traditional Irish celebrations of this festival. In one section on “Hallow-E’en Guisers,” he says:

A familiar sight in Dublin city on and about October 31 is that of small groups of children, arrayed in grotesque garments and with faces masked or painted, accosting the passers-by or knocking on house doors with the request: “Help the Hallow E’en party! Any apples or nuts?” in the expectation of being given small presents; this, incidentally, is all the more remarkable as it is the only folk custom of the kind which has survived in the metropolis.

A couple of generations ago, in parts of Dublin and in other areas of Ireland, the groups would have consisted of young men and grown boys, who often travelled considerable distances in their quest, with consequently greater reward. The proceeds were usually expended on a ‘Hallow E’en party,” with music, dancing, feasting and so on, at some chosen house, and not merely consumed on the spot as with the children nowadays…

Irisleabhar na Gaedhilge, ii, 370, states that in parts of Count Waterford:’Hallow E’en is called oidhche na h-aimléise, “The night of mischief or con”. It was a custom in the county — it survives still in places — for the “boys” to assemble in gangs, and, headed by a few horn-blowers who were always selected for their strength of lungs, to visit all the farmers’ houses in the district and levy a sort of blackmail, good humouredly asked for, and as cheerfully given. They afterward met at some rendezvous, and in merry revelry celebrated the festival of Samhain in their own way. When the distant winding of the horns was heard, the bean a’ tigh [woman of the house] prepared for their reception, and got ready the money or builín (white bread) to be handed to them through the half-opened door. Whoever heard the wild scurry of their rush through a farm-yard to the kitchen-door — there was always a race amongst them to get possession of the latch — will not question the propriety of the word aimiléis [mischief] applied to their proceedings. The leader of the band chaunted a sort of recitative in Gaelic, intoning it with a strong nasal twang to conceal his identity, in which the good-wife was called upon to do honour to Samhain…”

A contributor to An Claidheamh Soluis, 15 Dec. 1906, 5, gives a example of these verses, from Ring, County Waterford:
‘Anocht Oidhche Shamhna, a Mhongo Mango. Sop is na fuinneogaibh; dúntar na díirse. Eirigh id’ shuidhe, a bhean an tighe. Téirigh siar go banamhail, tar aniar go flaitheamhail. Tabhair leat ceapaire aráin agus ime ar dhath do leacain fhéin; a mbeidh léim ghirrfiadh dhe aoirde ann ages ciscéim choiligh dhe im air. Tabhair chugham peigín de bhainne righin, mín, milis a mbeidh leawhnach ‘n-a chosa agus uachtar ‘n-a mhullaigh; go mbeidh sé ag imtheacht ‘n-a chnocaibh agus ag teacht Ôn-a shléibhtibh, agus badh ó leat go dtachtfadh sé mé, agus mo chreach fhada níor bhaoghal dom.’

‘(“Oh Mongo Mango, Hallow E’en tonight. Straw in the windows and close the doors. Rise up housewife, go inside womanly, return hospitably, bring with you a slice of bread and butter the colour of your own cheek, as high as a hare’s jump with a cock’s step of butter on it. Bring us a measure of thick fine sweet milk, with new milk below and cream above, coming in hills and going in mountains; you may think it would choke me, but, alas! I am in no danger.”)’

Wow, that chant sure sounds Satanic, doesn’t it?

As I mentioned before, because it was an “in-between” kind of holiday, spirits (nice or nasty), ancestors (ditto), or mortals (ditto?) were thought to be more easily able to pass from This World to the Other World and vice versa. It was also a perfect time for divination or “fortune telling” (Danaher talks about all of this at great length). While some monotheists may consider either or both of these activities to be “Evil”, most religions in human history have considered them perfectly normal.

Before and after the arrival of Christianity, early November was when people in Western and Northern Europe finished the last of their harvesting, butchered their excess stock (so the surviving animals would have enough food to make it through the winter), and held great feasts. They invited their ancestors to join them, decorated family graves, and told ghost stories — all of which may strike some monotheists today as spiritually erroneous, but which hardly seems “evil” — and many modern polytheists do much the same. So where does “trick or treating” come in?

According to Tad Tuleja’s essay, “Trick or Treat: Pre-Texts and Contexts,” in Santino’s previously mentioned anthology, Halloween, modern trick or treating (primarily children going door-to-door, begging for candy) began fairly recently, as a blend of several ancient and modern influences. I’m mixing Tuleja’s material here with my own insights, see his essay for details of his opinions, which I’ll mark with italics to separate from mine:

(1) At various times and places in the Middle Ages, customs developed of beggers, then children, asking for “soul cakes” on All Souls Day.

(2) At some other Medieval times and places, costumed holiday parading, singing and dancing at May Day, Halloween, and Yule (with different themes, of course, though sometimes with similar characters, such as the “Hobby Horse”) became popular in Ireland and the British Isles. Originally these costumed celebrants were adults and older teens, who would go from house to house (as Danaher describes above) demanding beer and munchies in exchange for their performances, which mixed Pagan and Christian symbols and themes. While many Neopagans may think these folk customs go all the way back to Paleopagan times, the evidence to support that is thin.

(3) To the medieval householders, of course, being thought stingy (especially in front of the visiting ancestors and faery folk at Halloween) would be very bad luck, as it would violate the ancient laws of hospitality. Perhaps there were some inebriated paraders who might have decided to come back later in the night and play tricks upon those who hadn’t rewarded them properly, but any references to such are fairly modern.

(4) In 1605 c.e., Guy Fawkes’ abortive effort to blow up the British Parliament on November 5th, led to the creation of “Guy Fawkes Day,” celebrated by the burning of effigies of Fawkes in bonfires and children dressing in rags to beg for money for fireworks. As the decades rolled by, this became thoroughly entwined with Halloween celebrations and customs. This is not surprising, considering that bonfires were a central part of the old Samhain/Halloween tradition, and that Nov. 5th was actually closer to the astrological date for Samhain than the 1st was!

(5) In 19th Century America, rural immigrants from Ireland and Scotland kept gender-specific Halloween customs from their homelands: girls stayed indoors and did divination games, while the boys roamed outdoors engaging in almost equally ritualized pranks, which their elders “blamed” on the spirits being abroad that night.

(6) Also in mid-19th Century New York, children called “ragamuffins” would dress in costumes and beg for pennies from adults on Thanksgiving Day.

(7) Things got nastier with increased urbanization and poverty in the 1930′s. Adults began casting about for ways to control the previously harmless but now increasingly expensive and dangerous vandalism of the “boys.” Towns and cities began organizing “safe” Halloween events and householders began giving out bribes to the neighborhood kids as a way to distract them away from their previous anarchy. The ragamuffins disappeared or switched their date to Halloween. The term “trick or treat,” finally appears in print around 1939!

Pranks became even nastier in the 1980′s, with widespread poverty existing side-by-side with obscene greed. I find myself agreeing with the words of one of my wisest correspondents, a student Christian, who echoed those 1930′s civic leaders when he suggested, “if Halloween is to survive as a non-controversial institution, we need to first clean up the simple and obvious criminal element. Without that, many so-called-Christians [opposed to Halloween] would lose their leg to stand on.” Unfortunately, as criminologists, military recruiters and historians know, the most dangerous animals on our planet are unemployed teenaged males. Bored kids in a violence saturated culture slip all too easily from harmless “decoration” of their neighbors’ houses with shaving cream and toilet paper to serious vandalism and assaults. Blaming either Neopagans or Halloween for this is rather like blaming patriots or the Fourth of July for the many firecracker injuries that happen every year (and which are also combatted by publicly sponsored events).

By the mid- 20th century in Ireland and Britain, it seem only the smaller children would dress up and parade to the neighbors’ houses, do little performances, then ask for a reward. American kids seem to remember this with their chants of “Jingle bells, Batman smells, Robin laid an egg,” and other classic tunes done for no reason other than because “it’s traditional.”

All this is a far cry from the horrific images “conjured” by Satanic Panickers, (as in this Chick Publications tract “The Trick”). Rather than an ancient Satanic plot to kill or corrupt children, American trick-or-treating (NOT Halloween itself!) is a modern custom invented by town councils, schoolboards and parents in the 1930′s to keep their kids OUT of trouble.

To a great extent, the costumes worn by modern trick-or-treaters represent, as they might have in older times, an effort to entertain, amuse and/or scare the neighbors, and to compete a bit with others in beauty, ugliness, humor, scariness, and costuming skill.

One Christian mother told me that even though she now understands more about the origins of Halloween, she is still reluctant to let her kids celebrate it, as she put it, because, “People today are totally unconcerned and disrespectful of the value of life and safety of others. Regardless of personal religion, selfishness and cruelty have no place in society, but has been allowed all the same. (Yes, that includes the Fundamentalist crowds).” Perhaps this is why the other 1930′s parental solution of supervised parties has continued to grow in popularity even as after-dark trick-or-treating has dwindled.

One rather wise Christian teenager told me:

Probably the thing that makes Halloween so different is not that people act far differently (some minor increases in vandalism and rabble-rousing), but rather that it is so simply accepted. What makes my peers decide to egg somebody’s house on Halloween rather than another day? The fact that it is accepted and almost anticipated. And so they join the bandwagon, fearing less repercussions because of the “viable” defense, “Hey, anybody could’ve done it – all those weirdos out and everything.” How many Satanists go trick-or-treating vs. the number of high school kids smashing pumpkins? Common sense speaks for itself. I would personally say if Halloween is to survive as a non-controversial institution, we need to first clean up the simple and obvious criminal element. Without that, many so-called Christians would lose their leg to stand on. However, and I hope you agree, we (meaning the Biblically-based Chrisitian community vs. subscribers to other faiths) could discuss the underlying spiritual issues without the argument of increased criminal activity (supposedly incited by Pagans) twisting the issue. Besides it’s easier to discuss things coherently when your house isn’t TPed in the dark and you’re looking for a scapegoat.

Is Halloween an appropriate holiday for Christians to celebrate? I suppose that depends on which kind of Christians are asking. Conservative Christians, who often place far more emphasis on (the parts they like of) the “Old Testament,” than they do the “New Testament,” can simply point to the genuinely traditional Halloween customs of divination and communication with otherworldly spirits and dead ancestors, and say these activities are forbidden to them. Liberal Christians, who usually pay more attention to the “New” than the “Old Testament,” may come to different conclusions. Moderate Christians, of course, will be caught in the middle as usual. But no one, regardless of religion, should need to accept or pass along lies and errors about Halloween, or indeed any other religious topic, in order to make a spiritual decision for him- or herself, or their children — the only folks for whom they have the right to make that decision.

What was Halloween in America like forty years ago? Read Phaedra Oorbeck’s Halloween and Me essay on this website for some heartwarming memories.

Why Bother to save Halloween? is an essay by Richard Seltzer, which has yet more reasons why it’s important to keep the custom of trick or treating alive:

Halloween is a time that reconfirms the social bond of a neighborhood (particularly the bond between strangers of different generations) by a ritual act of trade. Children go to lengths to dress up and overcome their fear of strangers in exchange for candy. And adults buy the candy and overcome their distrust of strange children in exchange for the pleasure of seeing their wild outfits and vicariously reliving their own adventures as children.

In other words, the true value and importance of Halloween comes not from parading in costumes in front of close friends and family, but from this interchange with strangers, exorcising our fears of strangers, reaffirming our social bond with the people of the neighborhood who we rarely, if ever, see the rest of the year.

What About those Evil Symbols?

Several correspondents have said, “if the holiday isn’t evil why are there so many evil images associated with it,” such as ghosts, skeletons, black cats, ugly witches, demons, monsters, and Jack O’Lanterns? The answer, of course, is that most of these images aren’t evil, and the ones that are were added by people opposed to the holiday.

Ghosts have always made perfect sense, for Samhain was the festival where the Gates Between the Worlds were open wide and departed friends and family could cross over in either direction. As I mentioned earlier, people invited their ancestors to join them in celebration. The only ones who would cower in fear would be people who had wronged someone dead and who therefore feared retribution of some sort. The often repeated folk tale that the dead roamed the earth after dying until the next Samhain, when they could then pass over to the afterlife, makes no sense in either Celtic Paleopagan or Medieval Christian beliefs, so is probably fairly modern.

Samhain was the time of year when the herds were culled. That means that farmers and herders killed the old, sick or weak animals, as well as others they didn’t think would make it through the winter with that year’s available food. Prior to the last few centuries in the West, most people lived with death as a common part of life, especially since most of them lived on farms. Samhain became imbued with symbolism of the death of the old year and the rebirth of the new year. So skeletons and skulls joined the ghosts as symbols of the holiday. Again, there’s nothing evil here, at least to the innocent in heart. Indeed, in Mexico, where the holiday is known as Los dias de los Muertos, or “The Days of the Dead,” (combining All Saints Day with All Souls Day) skeleton and skull toys and even candies are made and enjoyed by the millions, many by and for devout Roman Catholics.

Medieval Christians feared cats, for reasons as yet unclear, and especially feared the black ones who could sneak “invisibly” around at night. It’s ironic that they feared cats so much that they killed tens of thousands of them, leaving their granaries open to rats and mice, no doubt causing much food to be wasted, and leaving Europe as a whole open to the Black Plague, which was carried by the fleas on those rats and mice. Unfortunately, the millions of human deaths caused by the Black Plague were later blamed on the Gothic (Satanic) Witches the Church invented, then murdered. Cats, as “evil” animals, became associated with the “evil” witches.

Witches as figures of unalloyed evil were invented by the medieval Church. Paleopagan witches were simply local herbalists, midwives, healers and fortune tellers, who might sometimes be suspected of doing evil magic (see my essay elsewhere on this site for details). As diviners, they may well have been consulted on the best divination night of the year, but I know of no formal association of witches with Samhain until the late Middle Ages.

As the Church tried harder and harder to make people abandon their Paleopagan customs for the new Christian ones, Samhain became a prime target. The Church began to say that demons were abroad with the dead, and that the fairy folk were all monsters who would kill the unwary. When Gothic Witchcraft was invented, the “Devil-Worshipping Witch” became the newest monster to add to the others. The green skin was a touch the Wizard of Oz movie added to the “evil old hag” version of the Gothic Witch. Halloween became a holiday in modern times for which half the fun was being scared out of one’s wits.

Modern fiction added new monsters to the American mix, including vampires (previously known mostly in Eastern Europe), werewolves (a remnant of the berserkers of Scandinavia), mummies (after modern Egyptology started), and various psychopathic killers and ghouls. These are not images anyone actually needs to perpetuate, but the teens certainly enjoy them.

Jack O’Lanterns, as mentioned earlier, became popular as house decorations in the USA after immigrant Irish discovered how much easier pumpkins were to carve than American turnips, unleashing what has turned into quite an art form in the last decade or so. They certainly add a spooky touch, especially when the glowing faces appear from the darkness.

Most psychiatrists and psychologists seem to agree that Halloween’s emphatic celebration of death serves to bring out our culture’s suppressed feelings about the topic, and this can be a healthy experience for both children and adults. I strongly suspect that the primary reason for American culture’s aversion to thinking about death and dying is that most modern Westerners don’t really believe the mainstream monotheistic religions’ doctrines on the topic, or if they do, they fear eternal punishment more than they expect an eternal reward. The Paleopagan/Neopagan views that death is a transition to a new state of being where things go on much as they have here, at least until one reincarnates, is much less frightening (at least for those having a relatively happy life now), and makes the spirits of the dead unthreatening.

Certainly, Halloween gives parents an opportunity to discuss their beliefs and attitudes about death with their children, one hopes with no recent close death to cloud the issues, and to soothe whatever fears their children may have.

How NeoPagans will Celebrate

Reporters are always asking us what we Neopagans “do” for Halloween. Well, usually we take our kids around our neighborhoods trick or treating, as cautiously as any other parents. Those who stay at home may hand out commercially packaged candy to those who visit our houses. Over the weekend, our circles of friends will have rituals that might include “dumb suppers” (silent, saltless meals) for the Ancestors, or separate “kid circles” and costume parties for the children in our community — and we always wind up with at least as many kids as we started out with! Most of us will do some divination, give honor to those who have died in the past year, play traditional games, and meditate on our own mortality.

In 1997 c.e., something new was added to our Neopagan Samhain traditions in the United States. Hundreds of us met in Washington, DC (as well as in other cities) wearing green clothes, bringing canned goods donations for the local food banks, cleaning up local parks and monuments, and just being visible as part of the American religious landscape. We brought thousands of flowers (both silk and real), to represent those Neopagans who could not join us because of travel or job scheduling difficulties, or because they rightfully fear Satanic Panicker persecution in their home towns should their names or faces become publically known as belonging to a minority belief system. The flowers were later taken to local hospitals and nursing homes.

This was a leaderless event, called Blessed Be and Meet Me in DC, staged by an informal coalition of DC-area Neopagans and participated in by Neopagans at simultaneous “mirror events” in other cities. I was there, and was delighted to see, despite death threats and promises of violence from Satanic Panickers, a couple of hundred Neopagans at the Jefferson and Lincoln monuments, as well as members of other liberal and moderate religious communities, as well as some representatives of the mainstream media.  Unfortunately, since nobody got shot and we weren’t actually doing anything lurid, we didn’t get nearly the coverage we had hoped for. The event was repeated in 1999 and 2000, and the mainstream media has started to pay more attention. To find out how you can participate in future events, visit the BBMMDC Website for details, and come back often for updates! For stories of the BBMMDC 2000 celebrations, which were held on October 13-15, visit The Wiccan-Pagan Times website.

So what do we American Neopagans really do on Samhain? No blood drinking, no baby sacrifices, no orgies — just good, clean, all-American festivity with some thoughtful additions appropriate to the season and a few gentle political and social statements about our right to exist and our presence in the vibrant fabric of American religious pluralism. I know that disappoints the Satanic Panickers — especially the ones who run around on the 31st of October looking for Occult Crimes In Progress, or who try to crash any Neopagan rituals they can find that night. (Note for law-and-order types: it’s a violation of state and federal laws to disrupt any religious ritual in progress unless there’s a clear felony happening — which you won’t find at our rites.)

Spiritual Warriors or Curse Casters?

Some of the Satanic Panickers (as well as other conservative Christians) spend Halloween engaging in what they call “spiritual warfare” against local Neopagans. While for some Christians this phrase (at least on Halloween) refers only to saying prayers for “peace, protection, safety and for God’s influence,” as one correspondent told me, to the Satanic Panickers, spiritual warfare means saying “imprecatory psalms” and praying for the destruction of all of us folks they think are Evil Incarnate. Oddly enough, when members of competing religions do such things, the process is labled “casting curses” or “evil black magic” by these very same folks!

Don’t believe it? Here’s a quote (minus the all-caps shouting) from an email I received on October 19th, 1998 c.e.:

Since I’m still alive a year later, we know that this one illiterate “spiritual warrior” was sorely disappointed. Of course, so was the one who promised to pray me to death the year before… I get a half a dozen emails every year now, challenging me to battle them on the astral plane and promising to destroy me and all other Neopagans, Druids, Witches, etc., in the name of and by the power of their God. Funny how there’s more of us every year, despite the “spiritual warriors” and their supposedly inevitable victory over all of us Heathen.

Conclusion

Witches, Druids and other Neopagans are not responsible for the Satanic Panickers’ bizarre fantasies of who and what they think we are. We will no longer let them get away with commiting or advocating hate crimes against us — and then whining that they’re the ones being persecuted because we’re allowed to exist and to celebrate our own holy days according to our own beliefs.

Other Christians may join the mother who told me, “I choose to believe the Bible principals verbatim, but I do not agree with everything my church leaders tell me as addendums. I require solid evidence.” I hope this essay has provided just that kind of evidence.

For everyone else, as one Pagan couple put it a couple of years ago. “Have wonderful and thoughtful memories, and plan a fantastic and responsible future, as our year ends and the New Year starts.”

Happy Halloween Everyone!!!

Originally posted 2009-11-03 19:01:07. Republished by Blog Post Promoter

Recently a friend posted a thought about her reality and how it seems that everyone that she knows insists that their own reality is validated, but then they refuse to acknowledge that her reality is just as valid and valued. This is a very simplistic discussion regarding acceptance of other people’s reality.

We operate on worlds and in planes that are constructs of belief. It makes them something that is very subjective and very hard to quantify. Some quantification can be done simply through having been there or experiencing that for yourself, but the majority of this subjective reality is generally not open to being viewed by others.

You can view any reality, and you can translate that experience into a similar experience that another may have, but it is nearly impossible to experience another’s reality completely.

Cases like this most often vex those who are not in a magickal community of some sort. Hearing about how this person visited Middle Earth and talked to Gandalf the White to gain some information on a spell, while also hearing from another that they went to the City of Brass and spoke to the Efreet there makes most people who haven’t had similar experiences question the sanity of the speaker.

The basic problem is, “What is real?” How does one define reality? If you base what is real on what you have directly experienced, then how can you judge the reality of someone else’s experience that you have not had yet?

I think when it comes to accepting another’s reality, we must remember that we cannot completely judge it. Certainly if someone describes a scene to us with characters and beings that is an exact description from a fantasy novel or a movie, then we must take the rest of what they say with a grain of salt. But when there is a vivid description of a place that may or may not exist in other worlds that the speaker has interacted with, then we have to, as mature magickians, accept that they did have the experience they describe, no matter how odd to us.

Does this mean that we must buy into their reality whole-heartedly? Not at all. It is possible to accept that someone else had a specific experience without accepting the experience and the resulting changes in personality completely.

For instance, I can describe to you an adventure where I went to another plane and caused changes in the peoples there such that they went from being a single sex into being a typical dual sexual role. From there I can describe the consequences of that and the fact that they saw me as some sort of god.

Now, you can accept that I experienced it without accepting that it happened. The whole experience could have been a dream I had, it could be a fantasy I had and I could also be making it up out of whole cloth.

This is where your judgment as a magickian MUST play a role. You know what you have experienced and what you have seen. It is possible that you have seen something similar and can accept the adventure I describe with few reservations. But it is also possible that there is no way you can see that I had that actually happen to me and you can reject it totally.
However, as a matter of courtesy, you should be able to accept that I believe it happened.

Acceptance of it happening does not mean that you believe it. You can have a healthy skepticism for what happened. If there is not any counter evidence that it happened, or if I am rational in all other ways, then it would be better to accept it and move on.

What this boils down to when we get rid of the extraneous stuff is “did this event have an effect on me?”

In most cases, the answer is going to be “yes” to that question.

It is this way for most magickians. The experiences we go through as part of our training, our self-study, and our practice are going to sound insane when we communicate them to others. This is why we generally don’t speak about these events to those who have not been through similar experiences.

Saying to another Magickian that you hear voices speaking to you will generally have them suggest shielding techniques or a banishing ritual. Saying the same thing to those who are not magickians will probably have them quietly calling Bedlam Asylum for the nice young men with the “I-Love-Me” jackets.

Did this event have an effect on you? Absolutely. Generally, events like these are the ones that have us believing in the Unseen anyhow. Therefore, our own personal acceptance of those events is paramount to our practice in a very real way.
So why is it that so many magickians can’t accept that others had seminal events like this happen to them? I cannot count the number of times that someone on a list brings up an event like this as a way of presenting magickal “credentials” of a sort, and the rest of the list starts from the perspective of “no it didn’t happen” and proceeds to rip the event apart in various ways.

Why can’t those who are doing the ripping simply go “okay, you had this experience,” and move on? What is it about others having an esoteric experience that is so threatening? It’s not fluffy-speak to talk about these kinds of experiences among those who might have had the same experience and to get some more information and guidance.

They’re not asking you to buy into their whole philosophy of life, nor are they using that seminal moment as more than an interesting event to share. Would you question them to the same extent if they had an LSD trip and saw God? How about if they had a major revelation during sex? Or how about having a life altering event happen while meditating in the barn?

If those events can be treated with distain and incredulity then they should be. But many major religions would have to change their foundation myths. If the events that created major world religions should be treated as sacred, then why can’t the events that another has had while in trance be treated similarly?

The fact of the matter is that no one’s reality is the same as anyone else’s reality. The reality I live in where the people on the other side of my email account are just as important to me as blood relatives and whom I would sacrifice more for than my blood relatives is not the same reality as the CEO of TransAmerica is going to be experiencing in his office in San Francisco. Neither of those realities are going to be the same as the reality that a farmer in Africa lives with. None of those are going to be the same reality that Queen Elizabeth II lives with either.

Everyone creates and carves out our own little pocket of reality where some things are important and other things simply aren’t affecting you at all and thus are of no importance. It is awfully hard to get a starving peasant in Russia to get interested in global warming or to get a rich 20-something Jet Setter who has never been to a war ravaged country interested in the danger of land mines.

The same holds true for magickians. There are going to be events and entities that are important to me that hold no meaning for you. That doesn’t mean that I hold them less sacred or real. It means that I have had a different set of experiences than you did, and that our paths are different.

Giving a “bye” to those who have different takes on the same situation is one of the first steps in a courteous exchange. It allows for those who have had vastly different experiences to come together and to discuss other topics at great length, enriching each other. It doesn’t mean that you have to buy the delusions of another, but you must treat their life altering moments with the same sanctity and reverence that you ask for yours.

That means accepting other creatures they call upon as well. Yes, I understand how odd it is to be speaking to their “invisible friend.” I have had a few awkward moments where I was forced to talk directly to a being I wasn’t sure was there, but I got over it. If you wish to gain something from the fleshy person you are interacting with, then accepting their Guides, Spirits, Totems and so on as real is like accepting their Spouse, Children and pets as real. It is simply kind and polite to do so.

Originally posted 2009-12-11 14:21:13. Republished by Blog Post Promoter

[Materials required: On the altar there are brown candles, a Tootsie Roll (the great big one---as the athame), a large glass with milk in it (the chalice), a small dish of Nestle's Quick and a spoon, a small dish of chocolate sprinkles, a plate of cupcakes and some Yoo-Hoo along with a goblet. Participants approaching are given 1-2 shiny pennies with instructions that they must hold on to them until the appropriate time in the ritual. When feasting begins, they must surrender a penny for cakes and one for wine or one penny for both, if only one penny is handed out.]

(Attunement chant is similar to the “Ohm” chant but is focused to the ritual, “Yum-m-m”)

CLEANSE THE SACRED SPACE:

Chocolate sprinkles where thou art cast
No calories in thy presence last.
Let no fat adhere to me,
And as I will So Mote It BE!

Nestle’s Quick where thou art cast
Turn this milk to chocolate, fast.
Let all good things come to me,
And make my milk all chocolatey!

CAST THE CIRCLE (using a tootsie roll):

CALL THE QUARTERS:

MAIN RITUAL:

HANDMAIDEN (Henceforth known as the Swiss Miss): Listen to the words of the Mother of Chocolate, who was of old called Godiva, Ethel M, Sara Lee, Nestle, Mrs. See, and by many other names.

HPS: Whenever you have one of those cravings, once in a while and better it be when your checkbook is full, then shall you assemble in a great public place and bring offerings of money to the spirit of Me, who is Queen of all Goodies.

In the Mall shall you assemble you who have eaten all your chocolate and are hungry for more. To you I shall bring Good Things for your tongue.

And you shall be free from depression, and as a sign that you are truly free, you shall have chocolate smears on your cheeks, and you shall munch, nosh, snack, feast, and make yummy noises, all in my presence. For mine is the ecstasy of phenylalanine (FEEN-EL-AL-A-NEEN), and mine also is Joy on Earth, yea, even into High Orbit, for my law is “Melts in your mouth, not in your hand.”

(Note from Daven: It should be noted that the ecstatic ingredient in Chocolate is not phenylalanine, but THEOBROMIDE or PHENYLETHYLAMINE.  For more information, please see http://www.chocolate.org)

Keep clean your fingers, carry Wet Ones always, let none stop you or turn you aside. For mine is the secret that opens your mouth, and mine is the taste that puts a smile on your lips and comfy, padding pounds on your hips.

I am the Gracious Goddess who gives the gift of joy unto the tummies of men and women. Upon earth, I give knowledge of all things delicious, and beyond death…well, I can’t do much there. Sorry about that.

I demand only your money in sacrifice; for behold, chocolate is a business, and you have to pay for those truffles before you eat them.

SWISS MISS: Hear now the words of the Goodie Goddess, she in the dust of whose feet are the cheap imitations, whose body graces candy racks and finer stores everywhere.

GOODIE: I, who am the beauty of chocolate chips, and the satisfying softness of big bars, the mystery of how they get the filling inside of truffles, and fill the hearts of all but Philistines with desire, call unto thy soul to arise and come unto me. For I am the soul of candy; from me do all confections spring, and unto me all of you shall return, again…..and again……….and again………………and again.

Before my smeared face, beloved of Women and Men, thine innermost divine self shall be enfolded in the rapture of overdose. Let my taste be within the mouth that rejoices. For behold, all acts of yumminess and pleasure are my rituals. Therefore, let there be gooeyness and mess, crispness and crackling, big slabs and bite size pieces, peanut butter and chocolate covered cherries all within you.

And you who think to seek me, know that your seeking and yearning shall avail you not unless you know the Mystery; “We will sell no chocolate until you pay for it.” For behold; I have been with you since you were just a baby, and I am that which is attained at nearly any shop in the land.

Messed Be!

SWISS MISS: Hear now the words of the Chocolate God, who was of old called Ghirardelli, Milton Snavely Hershey, Bosco, Fudgesicle, and by many other names.

HP: I am the strength of the candy rack, and the piece that fell on the floor, but looks like it might not have gotten too dirty, and the deepest bitterness of dark chocolate. No matter how you try to resist the call of chocolate, I will hunt you out and I will become your sacred prey. I am the warmth of hot cocoa in the dead of winter, and the call of the road that leads you to that really expensive Godiva store downtown.

I give you, my creatures, the fire of love of chocolate, the power of jaw strength to bite off a piece of that frozen Milky Way bar, and the shelter of Haagen Daaz when that big date didn’t work out. You are dear to me, and I instill in you my power; the power of a piece of chocolate that you had forgotten you had hidden, and the power of vision and magickal sight with which you can spot a candy counter a mile away.

By the powers of the half melted bar in the glorious sun, I charge you; by the darkest depths of the bottom of the cocoa pot and the lingering smell of bittersweet chocolate, I charge you; and by the beauty of a perfectly swirled vanilla butter cream, I charge you:

Follow your heart and your instinct, wherever they lead you. The wealth in your pocket can buy you treats that a Mayan king would envy. Take joy in that first bite of lecithin emulsified cocoa, and in the last satisfying slurp of Yoo-Hoo. Yet you must be wary of deceit. Eat not of that which is called “Baking Chocolate,” for it is vile and bitter.

Lastly, always remember to leave some chocolate behind you. Be not greedy, but let yourself be known as a connoisseur. Leave a little for someone else.

I am with you always, just over your shoulder, or around the next corner. I am the Lord of Chocolate, and when you have reached the end of your hoard, I will never be farther away from you than that 7-Eleven on the corner. I am the spirit of the Wild Child; the Inner Child who can never get quite enough. If you are a true chocolate lover, then your soul and mine are intertwined.

Cupcakes and Yoo-Hoo: (the Blessing of the Yoo-Hoo)

We all come for the Chocolate
And for it we shall remain
‘Til we get our fill—
No calories and no weight gain.

DISMISS QUARTERS:

HPS: Oh, ye mighty goodies of the ______, We thank you for attending our rites and guarding our circle. And ere you depart for your sweet and sticky realms, We say unto you, “N-E-S-T-L-E-S, Nestles makes the very best.”

ALL: “Chooooc-laaate.” (use sacred hand signs to salute the close of each quadrant)

Close circle. (HPS, HP and Elements join hands and intone as they lower hands to the ground to earth the Circle)

Haagen Daaz Forever!

copyright August 1993, John L. Shepard. Permission is given to post anywhere as long as the content is not altered and this notice is attached.

Added to and revised by Daven Jan 2000.

Originally posted 2009-11-14 14:46:56. Republished by Blog Post Promoter