Coming out of the Broom Closet

It is completely clear that Paganism (and Wicca with it) isn't one of the main world religions and that a lot of people are quite uninformed with regard to it. This unawareness often leads to fallacy. Of course, I do not blame people for being uninformed, or if they have developed a wrongful belief due to receiving misinformation because not everyone has to be interested in everything. Still, for those of us that practice this faith, this can be a problem.

Some of you have possibly found yourself in the situation that you want to tell your loved ones, or maybe even a wider community about your beliefs and attitudes for various reasons - simply so they can know about them, so you can practice your beliefs in peace and not keep things a secret anymore, so you can make your life a bit easier, make people more familiar with your faith (and therefore break certain prejudices) and so on. But in the process, one problem often arises, and that is the fear of other peoples' reactions.

In the English language, the phrase "come out of the closet" signifies announcing delicate information to someone and it is most commonly used to refer to revealing one's sexual orientation. Although, as of late, it has been modified and adapted to the witchy/Pagan context and developed into the phrase "come out of the broom closet". Therefore, I dedicate this post (and even the whole blog since it got its name from this precise phrase) to all of you who have ever come out of the broom closet or plan/wish to do so.

How I Came out of the Broom Closet

I would like to start this post with a story from my own life simply so you can have a real example before you. My coming out of the "broom closet" was completely unplanned, but everything turned out ok in the end.

I began researching Wicca at the young age of 12 through discussions on a few forums where I had the honor of talking with a lot of quite experienced people and receiving many good book recommendations from them. I printed out some of these books secretly and gathered basic ritual tools in time. Among them, I got my Book of Shadows, an athame, figures of the God and Goddess and so on. I kept all this in a drawer in my room but was (and still am) lucky enough to have family members who value privacy and therefore never had the habit of snooping around my room.

One day, at the age of 14, my mother was looking for something in my room, opened the drawer and was surprised to find strange books and a dagger. How does one react to this? She called me into my room and asked me with watery eyes why I have a dagger in my room. As you can see, the whole situation was very awkward and I did not know how to explain this one thing without explaining everything. And that's how we started a several-hour-long talk concerning my beliefs and practices.

My parents are Catholics so I thought the best way to explain my beliefs to them was by bringing them closer to their own. So I started drawing parallels... any and all that I could think of: comparisons of the Christian mass and prayer with Pagan rituals, prayers with magic, Christenings with Wiccanings, initiation with holy communions, handfasting with weddings and so on. I explained to her the fundamental doctrines of Wicca and answered all her questions. Of course, she asked me if I used the dagger (my athame) for anything bad so I calmed her and explained that Wiccan practices do not involve bloodshed or any kind. She had numerous other concerns which could have very easily been anticipated given the stereotypes and prejudices regarding Wiccans and Pagans. But I patiently answered all of her questions and broke my prejudices she had. 

I repeated this conversation with my father the next day. He is somewhat more conservative than my mother, but I managed to relate the topic to him through a calm discussion. His reaction in the end was simply that he had nothing against my beliefs or practices as long as they "did not harm me".

Useful Tips

Coming out of the broom closet is a big deal and shouldn't be taken lightly. It can actually have resounding consequences, both positive and negative, on one's life. The basic dilemma is that one cannot get back in the closet once they come out. I have already mentioned that coming out of the closet can have very wonderful results, but I feel the need to warm you of the possible bad ones as well. This is why I suggest that you ask yourselves the following questions before coming out:

• Am I ready? 
  A certain level of maturity is needed for a person to come out of the broom closet. By "maturity", I don't mean simply physical or mental readiness (the ability to handle stressful situations well, the ability of resolving conflicts in a peaceful manner and so on) but I also imply spiritual maturity and ample practical experience. To elaborate, it is difficult to explain the basics of your own faith and your fundamental worldviews to someone if you yourself haven't yet defined them and haven't yet researched things enough to extract the most important pieces of information, or precisely that which will bring the topic closer to your interlocutor.
• Are my loved ones ready?
  If you explain everything to your loved ones, but they aren't ready to take it all in, or are not yet ready to accept this for various reasons (it is contradictory to their own beliefs, they are more conservative and simply perceive it all as something bad due to the influence of media, former upbringing, stereotypes, prejudiced etc.), then the exact opposite of what you want might happen. Instead of this information bringing you closer together and bringing you the freedom you so desire, it can cause numerous restrictions and increase the gap between you and them (e.g. a friendly/romantic relationship may weaken, parents can forbid certain things and so on).
• Is there really a need to come out of the broom closet?Sometimes, it just isn't the right time yet, or there isn't a real need for it because, under the circumstances, nothing would change if you gave voice to your opinions. Besides, Paganism, Wicca, witchcraft and similar practices are mainly private in nature and are not typically intended for large groups of people. Therefore, there is no need to go walking around with a sign around your neck that says: "I am a Pagan/Wiccan/witch".
• Will I be imposing anything if I make the first move?I urge you to ask yourself if you would be imposing yourself or your beliefs on your interlocutor if you decided to talk to them about your beliefs. This is not one of those topics that you can just throw into the conversation, or casually bring up during a coffee; it may even cause misunderstandings and heated debates. This is why we usually leave it up to the other person to make the first move. Other peoples' faiths don't have to interest everyone. In fact, this isn't of the least interest or import to a large number of people when it comes to both friendly, romantic or any other type of relationship really. In addition to this, there is an unwritten rule in Paganism that forbids proselytizing and by bringing up this topic first and defending your faith and beliefs (which some people can take to be a form of promotion), some people can get the idea that you are trying to convert them, or are just trying to force your beliefs on them.
• How do I want to come out of the broom closet?
  It is always a good idea to have a worked-out system and approach, to know what you want to say and how you want to say it as well as to know what is best avoided (depending on the interlocutor of course). This is all closely related to the first question because if your whole plan is based on your yelling at the other person when they start criticizing your beliefs or perhaps try to prove that what you are doing is "bad for you", then it's best if you just don't take this step at all. Aggressive reactions such as waving your hands about, raising your tone of voice, insulting the other person's beliefs as a method of defending your own and similar tactics are doomed to fail from the very beginning. If you are not able to calmly discuss this topic with another person and answer their questions, then now may not be the right time to take this step.

The Good Sides

After I explained everything to my parents, I felt as though a large weight had been lifted from my shoulders. I didn't have to hide my books anymore or wait for them to get out of the house to perform a ritual. I could simply be myself. I think that it is much easier for everyone who comes out of the broom closet because they don't have to live a double life and longer and can freely practice their faith (although I cannot emphasize enough that freedom of practice and imposition of practices/beliefs is not the same things).

Another good side to this is that many new doors start opening. If you are uninhibited during conversations about your beliefs, there is a chance that you will meet people that share these beliefs. This happened to me, and I believe to most others that took this step. Things just seem to fall into place. It all starts by meeting (through conversation and acquaintances) that one person who introduces you to another two-three people and from then on, things take their natural course. So now, I am blessed with a considerable circle of people (friends) with whom I celebrate the Sabbats and practice Paganism in other ways as well.

However, some manage to find a circle of people with whom they can practice even without "coming out" publicly (either to a narrower group or a wider public). But the problem with this is that these people are left hiding not only their own practices, but also the practices of their co-practitioners, which is much more difficult.

The Bad Sides

I have to admit that I personally did not have any negative experiences post coming out of the closet because I decided to tell only the people I am closest to - my family, closest friends and partner. I am lucky and grateful that they are all tolerant and that were willing to listen to my story until the end. I avoided the topic of faith/religion with people from my academic/work circles and those that I wasn't that close with for several reasons which I will mention in this heading.

If the person you are talking to loves you, there's a greater chance they will still love you no matter your religion/faith, or they will at the very least learn to tolerate/respect/live with it. This is why I didn't tell people I am not close to.

For example, if you declare this to the whole world on a social network, or start talking about it at work/college/school, people start to gossip. This can lead to many unpleasant situations, comments and often enough disapproval. In extreme situations, people lose their jobs, get a "bad reputation" because of made-up silliness, lose friends, miss out on academic/business opportunities and contacts and are either intentionally or unintentionally punished by their community because they are different.

Due to all this, some people decide to stay in the broom closet because this is (a) the line of least resistance or (b) because the negative consequences outweigh the positive.

Then there are always those that prefer to practice their faith secretly because this enables a quality practice for them (they don't waste any time knowing that they have to use the little time they have the best they can, they concentrate on what is most important, don't have to deal with external problems which would otherwise interfere with their practice and don't have some obstacles which they might otherwise have). Others just value their security and privacy and are at peace when they decide on this option because, after all, how can someone attack a person or invade their privacy if they don't even know where to begin (this person hasn't revealed anything about themselves with regard to this so people don't have any basis for offensive actions).


It is true that coming out of the broom closet can have negative repercussions, but this is why it's necessary to estimate the situation and one's own preparedness, the tolerance of one's surroundings and the possible outcomes. The final decision and the responsibility are on you.

It's my opinion that it is always better to come out of the broom closet if possible, although I understand that many aren't in the position to take this course of action. To these I can only suggest that they make the best out of their situation. I believe that coming out is always a better option because it generally frees a person, brings people closer together, widens horizons and creates many new possibilities.

I am only sorry that I cannot give any more concrete suggestions on this topic because I know how important and current it is for many people today (I have received several e-mails with questions on coming out of the closet). Every person's situation is specific, so general instructions cannot exist. But I would like to single out a few good guidelines which I believe can be useful for anyone in any situation of this type:

• Evaluate the situation as best you can before taking any action
• Let your interlocutor introduce this topic (be it through discussion, or in an appropriate situation as was my case)
• Do not lie unless you absolutely have to in order to save something (people often lie to their employers, colleagues or people they are not that familiar with to avoid conflicts or negative consequences which would have a large impact on their lives such as losing their job), although lying is arguable even then (e.g. is it justified to lie to your partner about this in order to save your relationship/marriage because, in the process, you lost your integrity, your partner's trust and also hide a large part of your persona)
• Do not react aggressively or rashly i.e. try to always stay calm

I wish that you have a lot of luck and wisdom on the journey that follows! And I hope that my advice and personal experience will be of some use to you. :)

Until next time. Yours,

Witch's Cat

Ritual Drug Use

A Sioux Indian smoking a pipe

I have touched upon the topic of drugs quite a while back in a previous post entitled "Broomsticks (Can Witches Really Fly?)" where I explained that witches used to use hallucinogenic drugs as far back as the 15th century. Of course, there are numerous other cultures which used drugs for spiritual purposes long before this (some of them still do this today) such as South American natives which live around the Amazon, ancient Greeks, Native Americans (several tribes), Siberian shamans and, to give a more recent example, Rastafarians. I will write more on drug use in these cultures and the reasons for this in this post, although the primary focus will be on drug use in Pagan rituals and the general Pagan stance on drugs.

Entheogens - Drugs Used for Spiritual Purposes

By definition, entheogens are any chemical substances used in religious/spiritual purposes, or rather in a religious/spiritual context with the aim of achieving an altered state of consciousness. They can be natural, as is usually the case (e.g. ayahuasca, cannabis, henbane, peyote etc.) or synthetic (e.g. DMT, mescalin, psilocybin etc.).

The word entheogen itself is made up of the Greek words entheos (ἔνθεος) and genesthai (γενέσθαι). Literally translated, entheos means "full of God, inspired, possessed" and genesthai means "to come into being". So, entheogens can etymologically be defined as substances which inspire people and fill them with a divine force.

Many people which are involved in magic, occultism in the broader sense, paganism (or any of its denominations) or perform rituals (be they magical or devotional) do this with the aim of achieving an altered state of consciousness, among other reasons. This state means something different for everyone; for some it may mean contact with a higher being, for others introspection, self-realization, resolving internal/external problems/conflicts etc. The reasons are less important here. What is important is the reason behind using entheogens which hasn't changed since humankind can recall. The aforementioned alternate state of consciousness has (and has had) many names: trance, ecstasy, prayer, nirvana, bliss...but essentially we are always dealing with some different kind of state of consciousness than that which we find ourselves in every day. In its background, what can be found is spiritual thirst which a person wants to quench and there is nothing bad in this. But if we aren't ready for this and stubbornly push forward not matter what, oblivious to the consequences of our actions...then the outcome can only be bad.

Examples of Entheogen Usage

Peyote cactus

Entheogens existed in ancient China, ancient Greece, through the Middle Ages and onward until today. For example, cannabis, one of the most often used entheogens, was used in China, Europe and India thousands of years ago and its use has been recorded in Sufism, Rastafarianism and among the Sadhu (holy people, ascetics) in Hinduism.

Most people know about the use of drugs such as peyote in the Americas (mainly by certain groups of Native Americans). Peyote is, in fact, a natural drug which is produced from a cactus of the same name which contains a hallucinogenic alkaloid called mescaline. Its use first began in what is now Mexico and spread into North America in time.

Indian Shamans are also well-known for smoking tobacco during their rituals. In some tribes, only the Shamans themselves are allowed to do this, while in others (usually the ones where it is customary for the whole tribe to take part in the rituals), all members of the tribe are allowed to smoke. If it is only the Shaman who smokes, then the tobacco is usually pure and without any hallucinogens. This is when overuse of the tobacco is prompted to cause an altered state of consciousness, trance or hallucinations which are often followed by negative effects on the physical body - vomiting, cramps, or even comatose states. If the whole tribe takes part in smoking the tobacco, sometimes tobacco juice is prepare which is then drunk until vomiting follows because it is believed that this aids in removing illnesses and that it strengthens the body. Tobacco can also be smoked, chewed, or simply held in the mouth between the lip and gums so it can be absorbed through the glands.

Making ayahuasca

Some Shamans use tobacco to prepare a drink called ayahuasca, although it is only an addition in this case to the actual plant called ayahuasca which is the primary ingredient. This entheogen is common in South America, especially in the Amazon rainforest. Jimson weed is also well-known among Native Americans and cocaine is not unfamiliar to them (at least not in the areas where they were able to cultivate it). Still, the last two entheogens are used much less than tobacco.

Siberian Shamans use the Fly Agaric mushroom in their rituals and some believe it was precisely this plant that was used as the main ingredient for the Indian ritual drink of soma.

It is believed that Germanic tribes used opium poppy for magical purposes (today opium is extracted from this plant although it is worth noting that both are highly addictive) and that ancient Greeks and possibly even witches in the Middle Ages used henbane in their religious practices.

Opium poppy

Fly Agaric

There are many more plants that were/are used as entheogens such as divine sage, psilocybin mushrooms, blue lily and so on. All of them differ according to their effects, but their function as an entheogen in this context doesn't change.

Risks of Using Entheogens

Although entheogens are drugs used in religious/spiritual purposes, we mustn't forget that they are still drugs and that a large number of them causes addiction. The most dangerous of them in this sense are opium poppy, cannabis and coca. 

It is highly possible that Shamans and the wise men and women of other cultures were aware of this and therefore reserved the right to use such substances only for the most responsible, experienced and wisest in the community. On this matter, Patricia Crowther, an important author on the subject of Wicca and witchcraft, says the following in her book Lid off the Cauldron:

"Desperation has given the modern drug craze a recognition it does not deserve. It can be argued that some drugs do raise the consciousness to a more spiritual level. Yet, it is an artificial stimulation which requires repeated induction. This, in turn, leads naturally to a stage when the person becomes well and truly 'hooked'. It is true that in ancient times certain drugs were used for transcendental purposes, but these were kept secret, and their uses given only to the wisest among the priesthood. Most medicines are poisons and have to be administered in the correct quantity, and only for a specific period. How much more dangerous is the use of drugs which affect the brain cells! We yet know so little about the brain and its capabilities, which only now, in the present day, are being explored. The methods which are taught in the Old Religion are completely natural, and the resulting extension of consciousness, although attained more slowly, is one which allows continuation of growth and enlightenment."

By "artificial stimulation", the author means the use of drugs in magical, ritual, spiritual or religious purposes. She contrasts this method to the natural one (achieving and altered state of consciousness without the help of drugs). By "Old Religion", she means Wicca and witchcraft, although I won't go into the details of this term (you can read more on it in the glossary). In any case, it is clear that Patricia Crowther is warning against the danger of both mental and physical addiction to drugs and that she emphasizes the great responsibility that comes with their use. According to her, the best and safest method for achieving and altered state of consciousness and a reaching a "higher" spiritual plain is the natural one - without drugs.

Josephine McCarthy (Magical Knowledge II), a well-known occultist and a quality writer on the subject of magic and the occult gives another important warning:

"In Western culture, using drugs to catapult yourself into the inner worlds is also not that bright, unless you know exactly what you are doing and where you are going. Really the only safe way to work in the inner worlds using drugs is if you are working within a cultural/religious structure that is designed for such use i.e. shamanic/native cultures. Hallucinogenic drugs strip a layer of protective skin from the consciousness and allow you to see and access places that you would normally be blocked from seeing (for your own good usually). When you go magically into vision, you develop inner `muscles' for want of a better description, that uphold and protect you as you work. If you bypass this natural but lengthy process of strengthening by using drugs, you are often thrown straight to the threshold of your existence."

The term "inner worlds" is of great importance for the book from which this quote was taken, but for now, it is enough to say that Patricia is essentially referring to introspection and once again an altered state of consciousness. By going into vision "magically", the author means achieving altered states of consciousness with the help of one's own will and strength, by controlling energy and with a clear, well-defined intention (all of which are preconditions for magical work). By using drugs, one completely devalues their own strength and control and in the process practically shoves them aside to make room for illusory strength and control which some drugs tend to give. It's also unnecessary to say that a large number of drugs can completely kill one's will (and sometimes even the ability to control) and that they can also blur intentions and reason thus putting that person in a passive, often helpless position.

Along with the danger of becoming physically and/or mentally addicted to a certain drug, experiencing something you're not ready for and, causally, negative emotional and spiritual (and often also physical) consequences, there is also the legal side of the story. Generally speaking, entheogens have a psychoactive effect (which means that they are chemical substances which alter brain functions and result in altered perceptions, moods and states of consciousness), and the larger part of psychoactive drugs are illegal in the world. Therefore, if a person takes an illegal substance or even if they only possess it and is caught with it by the authorities, they will bear legal consequences for their actions.

Despite legal obstacles, some people still choose to use drugs for spiritual purposes (albeit the wiser ones choose those drugs that don't cause any form of addiction). Some do so in rituals, while others do so outside of any formal spiritual practice. This is less important though since the goal remains the same, which means that we're not dealing with "ordinary" drugs but rather with entheogens.

Entheogens in Pagan Practice

Josephine McCarthy and Patricia Crowther are though of as reputable authors among Pagans and largely reflect the general Pagan stance towards drug use. Still, some Pagans, magi, occultists do not share their opinions and believe that using drugs can only improve their spiritual practices.

For some, Aleister Crowley will be the first name that pops into their heads as he experimented with many drugs both recreationally and as a part of his magical and spiritual practices. On the list of drugs he used, one can find cocaine, hashish, peyote, heroin and others. It is a well-known fact that he was addicted to heroine which was originally given to him as a cure for his asthma (which was customary during that time), although this does not change the fact that he later used it as an entheogen.

It is obvious that Pagans, magi and occultists who use entheogens do exist. Dana D. Eilers nicely explains this side of the story in her book The Practical Pagan:

"...be aware that in the traditions that encompass the ritual use of illegal drugs for purposes of magick or the expansion of consciousness, the rules and expectations regarding that drug use are usually fairly precise and well established. This means that for Pagans who do utilize drugs in a ritualistic, magickal, or ceremonial fashion, their drug usage is not merely a matter of recreation and escapism. For these Pagans, ritualistic drug use is a true path to enlightenment, much as the use of peyote is to certain Native American spiritual traditions. Let me stress that Paganism is not an excuse to engage in illegal activity and then claim protection under the First Amendment. It does not work that way, and the quicker we all understand that, the better off we will be."

There is no rule in Paganism, at least not that I know of, that strictly forbids the use of entheogens. This is partly why opinions on this subject are split. Some Pagans will be certain enough of their ability of self-control and control in general and will allow themselves to use psychoactive drugs while others will take on the opinion that they don't need such things to achieve an altered state of consciousness or that they simply don't want to use drugs for such purposes. Please keep in mind that by saying all of this, I do not imply that those that choose to use entheogens are not able to achieve an altered state of consciousness without them. I personally believe that certain cultures and spiritual practices are suitable for the use of entheogens and that in such cultures, this has become so customary that it has become rooted in their tradition. Neopaganism is still quite a new spiritual practice (if one temporarily disregards its roots) and as such, it has yet to develop its own tradition. Neopagans can be eclectic in some aspects and can accept influences from this or that spiritual practice of which the use of entheogens is an integral part. But I believe that this cannot be called a Pagan practice, at least not yet. Though only time will tell if this will become a Pagan practice or not.

For the conclusion, I would like to quote Iolar. In his book Paganizam u teoriji i praksi: Doktrina paganizma (Paganism in Theory and Practice: the Doctrine of Paganism), he sums up this debate in the following paragraphs (my translation):

"It is from Shamanic practices that the practice of ritual use of psychoactive (or psychotropic) substances comes from. These substances are wrongfully called drugs in this modern age of prohibition and conspiracy. The point of taking such substances isn't pointless drug abuse or creating addictions. On the contrary, the point is connection with spiritual dimensions. Certain substances simply change a person's state of consciousness and can therefore be used for spiritual purposes, but only if one knows exactly which substances one can use, in what way and what quantity. Among millions of plant species, Shamans knew precisely what plants affected peoples' consciousness in what way and how much of them one can take. Whenever someone would ask them how they know this exact information, the Shamans would answer: Well the plants told us. What we are dealing with here are extremely powerful spiritual traditions which one cannot simply engage in, but which one has to be devoted to. In many countries, such substances are illegal so this has to be taken into consideration. 

We have already mentioned that the World Pagan Circle accepts only the use of psychedelic substances such as tetrahydrocannabinol (THC) from marihuana or hashish (which are in turn retrieved from hemp), psilocybin, ibogaine, dimethyltryptamine (DMT), mescaline, LSD, antropine, salvinorin and the like. Therefore, under no circumstances do we allow the use of strong, narcotic drugs such as depressants (e.g. alcohol, heroine, morphine, opium), antipsychotics or any kinds of stimuli which don't aid in the process of widening consciousness and cognition (such as cocaine or amphetamines). 

Taking psychoactive substances is not essential for achieving a trance state! In fact, most contemporary Pagan authors believe that the outcome is much fore effective if we achieve a trance state with the use of our own will and abilities. We are then sure that we have everything under control, which doesn't necessarily have to be the case with psychoactive substances. Still, this option does exist, but it is better to have quality spiritual guidance for this..." 

In the end, you alone decide how you will practice your spirituality. In Paganism, there is a lack of strict rules for many things (and this is precisely what attracts many people to this path in the first place) including the ritual use of drugs. Yet it is because of this lack of rules that individuals are urged to take responsibility for their own actions, to become active participants in their own lives and to grow as people. You can deduct my opinion on the subject from this post, although this is less important as you will come to your own decisions in the end. All I can do is ask that you take into consideration the aforementioned warnings before coming to a decision and that you act consciously (knowing how, why and how much) and responsibly.

Until next time. Yours,
Witch's Cat

XXX - Pornography from a Pagan Perspective

Auguste Rodin - The Eternal Idol (1889)

Pornography is a controversial topic even nowadays when sexuality is much less of a taboo than it was before. It seems that every religion/faith in the world has a defined opinion of it...so what is Paganism's stance on the subject?

It's worth noting that Paganism is not an institutional religion; it is a spiritual path. As such, it does not require that its practitioners have a uniformed opinion of something. In turn, not all Pagans have the same attitude towards pornography. I came across two interesting articles that prove this point. One is "Druid Thoughts: Pagans and Pornography" and the other "Sex, the Occult, and the Witches Who Do Porn". I was curious to see whether opinions differ so widely among Pagans in my country so I posted my question in a few Pagan Facebook groups I am in. And indeed, the answers did vary greatly.

The reason why I find this topic interesting for Paganism is because reverence for sex as well as sexuality and fertility are an integral part of Paganism. Pornography can be seen as a free expression of sexuality as well as an effective way to stimulate one's sexuality. Yet, the main question I want to deal with here is whether pornography fits into Pagan morals and worldviews.

But just to be clear, I make a distinction between pornography and porn actors. I will not deal with Paganism's stances on porn actors because, as with all people, they have a right to decide what they want to do with their bodies. Criticizing them would imply taking away their free will and the option of sexual expression. As long as they aren't harming anyone, I see no problem with their profession. There are many porn actors who enjoy what they do. Of course, there are also those who are forced into this profession. There are also many types of pornography which promote cruel behavior (e.g. rape, sadism, abuse of any kind etc.) - this is the ugly side of porn which I don't want to get into now.

Let us get back to more positive topics, though.

Paganism and Sex

One would expect Paganism, as a fertility-oriented spiritual path, to be very liberal and open to all types of sexual expression, including pornography. I have discussed the topic of sexuality in Paganism in previous posts such as "The Great Rite and Sexuality in Wicca", "Ritual Nudity" and "Homosexuality and Paganism". The general message in all of these posts is that sex and the naked human body are completely normal and are widely accepted in most Pagan paths. In fact, sex is usually seen as sacred in Paganism. But it is precisely this sacredness that implies that sex(uality) should be healthy, joyful and pleasurable. Then again, many people have different preferences (fetishes in this context?) and the very notion of what is pleasurable/joyful/healthy varies from culture to culture and from person to person. This is all very relative. But, as long as all the participants of a sexual act give their consent, I see nothing wrong with any fetish.* If they give their consent, then I assume that they enjoy what they are doing at least to some extent.

*Note: contemporary sexuality education and sexology believe that sexual intercourse with children is not acceptable on the basis that children cannot give their consent.

Still, there is a difference between private displays of sexuality/nudity (with oneself, with a partner, or even in a group such as the case may be in skyclad rituals) and public ones. I believe there is a time and place for sex and it seems that the law would agree with me since public sex is prohibited in most countries. There are many reasons for this, most of which are simply of a social nature i.e. they exist due to conventions. If society were different then its rules/laws would also be different - but it isn't. So there's not point in discussing this here. As things are now and have been for quite some time, sex is thought of as private and is therefore reserved for private settings. In fact, even the Great Rite is usually performed in private (all coven members leave the room while the High Priest and High Priestess do this part of the ritual).

But before I continue expressing my thoughts on the subject, let's see what my fellow Pagans thought about pornography's relationship with our faith.

What Modern Pagans Think about Pornography and Paganism

Most Pagans I asked about how pornography fits in with Pagan worldviews had positive opinions on the subject, although there were those that had different opinions. The exact question I asked them was: "Is watching and taking part in pornography contrary to Pagan principles?". So here are some answers I got (note: I promised to keep the comments anonymous out of respect and I translated them from Croatian myself, so please keep this in mind). 

"I think that it [pornography] is a normal cinematic display . . . We all do it [sex] and it's natural, it's just that it has become a taboo."

"In my opinion, pornography is a cause-and-effect product of Catholic inhibitions. Without inhibitions, it's just a sexual experience with variations."

"This opens up a much more interesting question - are 'alternative people" simultaneously liberal? Many followers of 'alternative" faiths are actually extremely conservative. Let us take Asatru as an example. From this stem several more questions: what society creates pornography; liberal or conservative? Historically speaking, pornography flourishes in conservative, sexually repressive societies, while erotica develops in liberal societies. Therefore, in a hypothetical Pagan-conservative society, a strong form of pornography would surely develop as an escape method from repression."

This same person said the following: "I'm not sure that pornography isn't harmful. But I believe that porno is an independent phenomenon. In my opinion it comes from sexual repression and a lack or erotica."

On this note, another person commented: "I also agree that it can be harmful, and very much so, but in a liberal society it somehow seems to lose its role...or it just seems that way."

"A person who is interested in pornography, who watches it or creates it and in doing so harms nobody, isn't doing anything wrong."

"Sex is natural per se, but if one goes to deep into it and gives into physical pleasures, one may stray from the meaning of their existence and the harmony of one's own spirit with everything that surrounds it, which is in some way the core of Paganism. Still, I think that Pagans are extremely neutral towards this topic, as are most people."

"In practice, it seems that there are a lot of disclaimers on the idea that Pornography satisfies the "harm none" principle. You simply can't know who the producer was, where the money came from, whether the actors are trafficking victims...a hundred questions. You also can't know in what circumstances pornography will be watched and what will be understood as the main message . . . It turns out that both those watching it and creating it should have some sort of kosher certificate."

"Pornography has existed since humans have been having sex; not out of repression but simply because of the way our brains are structured. Since very ancient prehistory we have been representing and creating sexual toys, images and so on . . . displays of sexual acts in all their promiscuity are normal . . . redtube ftw!"

"Christians didn't invent sexual repression. Roman Pagans forced their Vestal priestesses to remain virgins and if they broke their vows, they were cruelly tortured and killed."

"...everyone has their own choice of how to approach sex and how much attention to pay to the principles of the Pagan path they follow."

This same person said: "Sex is as sacred as you believe it to be, not just because a principle says so. On the other hand, you should enjoy natural things, but the amount of enjoyment is up to the individual . . . Sex is sacred in many religions, but as long as a person doesn't harm anyone, they can do what they want."

I thought the following comment was particularly interesting: "What's in question here is actually a different interpretation of the same thing. While Pagans respect the human body and sex, pornography reduces it to cheap commerce. Of course, nobody judges those who watch such content. Better that than through other peoples' windows."

"I also cannot connect sacred partnership, sex with the goal of continuing a lineage and creation, fertility or the transformation of energy with pornography in which the actors possibly see each other for the first time and get all worked up while others watch. Very very low frequency..."

"Pornography is harmful for those who consume it and gives a wrong depiction of sexuality, or rather what the reason for a sexual act should be."

And this one just made me laugh :D :"Pornography has to do with sexuality as much as Harry Potter has to do with magic."

The following comment refers to pornography in photography: "Generally all of these photographs turn out to be more or less crude depictions of female meat (kudos to the exceptions), but I don't blame the photographers for this as much as I blame people's attitudes towards this - the market wants what it wants . . . We can deceive ourselves and call things by another name, even art, talk about some sort of subjectivity and the individual's perception, but in this man's world, everything is supposed to be subordinated to men, including women as objects. As a female Pagan, I find this inconceivable. And actresses are usually victims of pimps, or perhaps, on the other extreme, women who want to make it big overnight by selling their bodies. Still unacceptable no matter what my faith is...what's in question are values; human values."

"It's not a matter of what sex looks like, or how the very image of pornography is created, but in stead of the social context, or rather the situation in which pornography is presented. This isn't about derogating (or not) the human body, primarily the female body, but about the fact that social positions, whose attraction is defined as a 'fetish', exist in pornographic scenes. But really, this is just a reflection of the power of a certain social position. So the image of sex isn't being distorted, but what is being distorted is the fact that a person's social position is more important than the person."

"I don't think it's possible to speak about exclusively one aspect of the media's imposition of ideals. I can criticize pornographic actors only in the spiritual/occult sense because I believe that someone who changes sexual partners often isn't capable of any sort of serious spiritual work. And I don't say these because of moral reasons, but because of the imbalance of energy which manifests itself in such cases. Of course, there are exceptions even here if the sexual act is carried out precisely for an occult work."

"I think that in all of these discussions about where pornography is good or bad, people forget about those that are actually in it, to which this profession is their 'daily bread' and which are marginalized because of the general stance of the population towards pornography. But in fact, they have the same needs as all of us; to be accepted and have a spiritual faith in which they feel accepted. In most religions they are actually rejected. I am interested in how such a person would be accepted in the Pagan community and if their profession would be looked down on as a lower, sinful, or less worthy profession."

As you can see, opinions really do vary widely, but this was to be expected. After all, not everyone has the same mindset or worldviews, especially when it comes to controversial subjects such as pornography.

While researching this topic, I found two very interesting articles which are, interestingly enough, contradictory to one another:
Druid Thoughts: Pagans and Pornography
Sex, the Occult, and the Witches Who Do Porn

Both articles had an impact on me and, since we're on the subject, it's time I expressed my thoughts on this subject. :)

My Thoughts on Paganism and Pornography

Of course, you don't have to share my opinions (nor do I expect you to) but I do feel the urge to express them. To be honest, my thoughts are much closer to those expressed in "Druid Thoughts". I would just quickly like to recap the 10 reasons why the author of this article finds pornography to be at odds with Paganism and add a few of my own thoughts:

1. Pornography "isn't about consent or personal taste" (and if you remember, I mentioned consent as an important factor for sex) because other needs, such as the need for financial security and psychological factors lead people to do what they otherwise wouldn't be willing to do. This brings into question the free will of those participating in pornography (though this doesn't mean that all or even the majority of porn actors do this, or feel this way, but there are those to which this statement applies).
2. Pornography creates a distorted picture of sex and the human body. To elaborate, the porn industry chooses those actors that are exemplary in any way (either due to their stature, the size of their sexual organs or special "capabilities"). This leads people to have unrealistic expectations of themselves and their sexual partners, it distances them from their own bodies (makes them feel ashamed, incapable, less worthy etc.) and, as the author points out, may even cause people to feel so dissatisfied with their bodies to want to change them using plastic surgery. As a Pagan, I find plastic surgery for cosmetic reasons unacceptable (plastic surgery for health reasons is a completely different story) because it just alienates people from their natural state, disrupts the person's mental stability and creates even further complexes. I think it would be much more productive if people could learn to accept their bodies the way they are  or, if they do want to change what they look like, try to "sculpt" their bodies as best they can using natural methods.
3. Pornography represents sex as "something sleazy, dirty and forbidden". Pagans understand sex and human sexuality to be sacred, completely natural and far from forbidden. It is both pleasurable and necessary for the survival of our kind. And if there is something more to it than physical attraction, then this is all the better and by no means sleazy or dirty but in stead very pure.
4. "Porn frequently depicts aggressive, disrespectful relationships between people". This kind of behavior goes against Pagan morals (you can understand them as the "harm none" rule, the ideal of love or in the context of aesthetics...either way, such contemptful behavior doesn't agree with any of these notions, but I recommend your read my post on pagan morals for more details).
5. "Pornography perpetrates unhealthy beliefs about women and the female body – that women exist to be used, that the female body is only good in so far as it gives pleasure, that women are sex objects. No Goddess worshiper could find this acceptable". I couldn't have said this better myself. Though I would also like to add that women aren't the only victims here but that men also can be presented in a very stereotypical and sometimes even unnatural way. It forces both men and women to believe that there is only one type of man/woman that is right and that any behavior/physical appearance that doesn't coincide with the one they see in porn is wrong.
6. "Porn devalues sex and commodifies it, which is wholly at odds with ideas of sacred sexuality held by Pagans". Pagans revere any form of fertility and thus also human sexuality. To debase it in such an extent is, at least in my opinion, very disrespectful to all humans.
7. "Watching porn gives gratification with neither a sense of responsibility nor relationship. This is at odds with the ethics of most Pagans. We are encouraged by porn to forget our responsibilities to the people we watch — to forget their humanity, and our own. This is not Pagan". This is a point I don't wholly agree upon. One cannot have a (meaningful) relationship with a pornographic movie/photo or any such object and we cannot be expected to sympathize with every person we meet, let alone see on TV, or in a picture. We watch documentaries which sometimes retell horrific stories, dramas that depict tragic real-life events and even reality shows that sometimes deal with difficult topics. In a world where we are bombed with imagery and stories of all kinds, we cannot be expected to feel for everyone and everything because this is simply too exhausting. Also, it is especially difficult to feel sympathy for people (porn actors) that seem to be enjoying themselves (and honestly, many porn actors do enjoy their jobs) and even more difficult to do so when these people are objectified (which is often the case in porn). In addition to all this, I don't see why any consumer of porn should have to take responsibility for porn itself. The average person has no part in making the pornographic content they pleasure themselves to. After all, we all enjoy many things and don't take responsibility in them. We drink coffee but don't think about the conditions in which the coffee beans were collected, we buy clothes that are possibly made by child factory workers in horrible places but we don't even flinch. These are just a few examples, but this isn't the main topic. I believe that Pagans should definitely be aware of their responsibilities (towards themselves and the people around them) and the repercussions of their actions. If the individual doesn't see how watching porn can have a negative effect on anyone around them or themselves, then why not go for it? The main idea is just to be conscious of your own actions.
8. "Porn isn’t that sexy. It is often functional, lacking emotional engagement and devoid of sensuality". I agree that porn isn't sexy, but then again, not everyone has the same taste. It does lack sensuality and erotica, but some people don't mind this. In short, I don't think anyone has the right to tell people to what level their sexual lives or interests should be emotional/sensual/erotic.
9. "Porn increases a fear of all things sexual in a significant number of people who do not like it. The more porn there is, the greater the risk that anything sexual (naked Pagans included) will be assumed to be much the same". I think this is true, but this is mainly due to the unrealistic depiction of sex in pornography. Any smart and sexually well-informed person will be aware of this and will ultimately dismiss pornography as a relevant sample of healthy sexual behavior, healthy human relationships or the human body (though, to be fair, not all pornography falls under this category).
10. "Porn distracts from the real thing. It’s no kind of substitute for the joy and magic that actual people can create with physical love". While I also agree with this, I believe that "alone time" is necessary sometimes. If someone prefers to use pornographic content while masturbating, for whichever reason, then they are free to do so. Plus, there isn't always the possibility of experiencing "physical love", as the author puts it. It isn't that hard to find a one night stand, but this generally doesn't create love. And even if one is willing to wait for physical love to happen, that may take a long time and in the meantime, sexual needs simply have to be met (this is just biologically programmed).

I don't want you to get the wrong picture so let me just say something very clearly: I don't think that Pagans aren't allowed to watch pornography or that one isn't a Pagan because they watch pornography. I just think that everyone, including Pagans, has to be aware of the effects of pornography and if you want to grow as a person (in a spiritual and/or emotional way), you have to be aware of your actions (and their repercussions), the positive and negative effects that things can have on you and, ultimately, you have to stick to your principles. If a person finds more positive sides to pornography and believes that it really does fit into their Pagan worldview in a certain way (and if they are able to incorporate it into their belief system using reasonable explanations), then I'm certainly not one to judge or negate that person's paganism.

The author of the above article says: "If you are doing something that in you to love, to feel connection and a sense of the sacred, you’re living your Paganism". Well what if someone sees watching porn or perhaps taking part in it as an act of empowerment and liberation, the expression of free love, a chance to connect on a more intimate level with someone or let the gods of fertility act through them? Well in that case, they too are "living their Paganism". It is precisely this second article (Sex, the Occult, and the Witches Who Do Porn) that explains the other side of this story. I truly recommend reading it because it includes interviews with Pagan porn actors who explain how they combine their professions and spiritualities. But I will let you read the article and develop your own thoughts on it.

All in all, I can't object to pornography on the basis that it depicts naked human bodies (because I believe the human body to be natural and beautiful) but I do object to it on other levels that I explained in this post. Although, I do simultaneously understand people who find pornography exciting, empowering, liberating and so on. But there are just too many factors that have to be taken into consideration when talking about whether pornography is "good" or "bad" (or rather whether it does/doesn't fit into the Pagan worldview). We could even divide this discussion into three topics: (1) watching pornography; (2) taking part in pornography; (3) the porn industry. If we try to define what fits into the Pagan worldview simply from the moral perspective of "harm none" and similar rules, then watching pornography and taking part in it generally aren't immoral (unless somebody is being hurt in the process in any way), whereas the porn industry is mostly understood to be exploitative and dehumanizing. But we can also try to analyze the issue from many other perspectives. But basically, I don't think we can give a singular answer to this issue because almost every Pagan will have a different opinion.

In the end, I can only urge you to be aware of your actions and decisions and think for yourselves. I decided to express my thoughts on the subject simply because I felt the need to do so, but also to lead you to contemplate on this topic (even if this contemplation leads you to leaving angry comments on this post...but at least your have your own principles and you stick to them so kudos for that!).

I hope I didn't raise too much dust by writing about this issue. But even if I did, I'm not too sorry about it. :p

So until next time. Yours,
Witch's Cat

Times Are A-Changin'

A few weeks ago, I ordered some items from an occult/Pagan web shop. This is the first time I have ever ordered ritual supplies online. I have bought a few before, but always modified them myself, in some cases even completely restored them or simply made them from scratch. But this time, I just couldn't make these supplies myself or find them in my town. I mean, I can't make a cauldron and, even though I searched for one, I couldn't find it. So I was forced to order online. Fortunately, the items came undamaged and fairly soon. This got me thinking about modern times, how much Pagans and witches have adapted over the past few decades and also how much this adaptation was necessary.

I have talked about this in my post entitled "Progressive Witchcraft", but I put more focus on changes in spirituality and ceremonial practices. This time, I want to talk about everyday changes that probably all Pagans and witches come across, about the many pros and cons of the process of adaptation and mundane things/actions that we have learnt to turn into something spiritual.

First of all, I would like to state that adaptation, progression and modernization are not necessarily bad. There are still Pagans and witches who believe that sticking to tradition is the right way to go and that any "updates" to the system can only diminish its value. Well I disagree. I believe that tradition is important, but we can't avoid modernization. People change, culture changes, needs change and, of course, times change. This cannot be avoided. The only thing we can do is try to accept the positive changes, and avoid the negative ones.

Just off the top of my head, here are a few modern touches to Paganism and witchcraft that I personally am in favor of. I have noticed that there are quite a few covens/circles that have their own Facebook group. I find this wonderful! It makes organization so much easier and faster. Before, you would have to organize meetings (some of which were kept secret) just to set the time and place for the actual ritual. This was just so time-consuming. Now we have Facebook groups, phones, e-mail and all sorts of ways to get in touch with the members of our group. On the other hand, if you're a Solitary and want to find a group to work with, this can also be done via the Internet; be it Facebook or a Pagan-oriented web site such as Witchvox.

Here are a few more ways in which modern Pagans and witches use technology. You've probably heard about e-books. Thousands, if not millions of them exist on the Internet. All you have to do to get your hands on one is download it onto your computer. Some are available for free, while you have to pay for others on sites such as Amazon or Ebay. But even if you do have to pay for them, the electronic book is always cheaper than the paper version. This is economic and practical because you can transfer this book from your computer to you phone, tablet, laptop or whatever smart gadget you have. And yes, Pagans and witches can also be fans of technology. I personally love technology and think it makes our lives so much simpler. In any case, there are tons of occult/Pagan/witchy e-books accessible on the Internet. This means that so much more information is available at our fingertips. I cannot tell you how many wonderful e-books I have come across. Many of them aren't even available in my country so the Internet is the only way I can get them. Also, searching an e-book is much faster than flipping pages. You just search for the keyword you want and the program does the rest for you. E-books really are a blessing.

Since we're on the topic of books, I have even heard of some Wiccans/Pagans writing their Book of Shadows, dream book, divination book or something similar to this on their computer! This is indeed nontraditional, but it is very practical. You can do wonders with the design, writing can go faster, you can edit, replace, move things around, delete what you don't need, add great pictures (which would otherwise be a problem if you're not so good at drawing) and the list goes on. Of course, you can lose the file by accidentally deleting it, or if you computer crashes, but that's why a lot of people save their book on a USB stick, external hard disc and so on. Yet, this is still a rarity. Most Pagans I know prefer to have old-fashioned paper books which they can write in. I also find this a much nicer way to do things. Just the touch of paper, putting time into decorating, writing and just seeing your handwriting on the page creates a certain experience that cannot be replaced by fancy pictures and fonts on the computer. But this is just my opinion. Many will disagree, and I can understand why because of the many practical benefits of an electronic notebook.

And what about web shops? Many are against them, especially when it comes to ordering ritual tools. Ordering books has become quite common, but ritual tools are, traditionally speaking, supposed to be made by the practitioner him/herself. This is because each item takes on the energy of its creator. When you (the practitioner) make a ritual tool, then your energy is already imprinted into the item, and along with it certain intentions. This is what defines the ritual tool and what makes it yours. Ordering something, or even buying it from somebody else, according to some Pagans/witches, depersonalizes it (i.e. the item is not fully yours and can therefore contain energy and intentions that have nothing to do with you and can even cause problems in rituals). Practitioners try to neutralize this by adding their own details to the item (e.g. inscribing a sword) and by cleansing and blessing it for further use. My opinion is that we can't all be painters, forgers, sculptors, writers or wood-carvers. Of course, it's best if you at least try to make something yourself, but if there really is no way then why not make your life simpler and order/buy the item you need. For instance, how on earth was I supposed to forge my own cast iron cauldron, or a bell?

Regarding ritual tools, you will find that many Pagans/witches use nontraditional objects in their ritual practice. For example, some will decide to use a lighter instead of matches to light their candles because they find this more practical. Although cotton is the most traditional item for making robes, some will not stick to this rule and use other materials (which may even be synthetic and less itchy). Actually, it wouldn't surprise me if I saw someone putting their tablet onto the altar just so they can see the ritual text more easily! We live in modern times...what can I say.

Anyway, I think you get the point. But what about the other side of the story? Many Pagans/witches still prefer the traditional way of doing things; writing in leather-bound notebooks, using matches, searching through dusty papers for information and meeting people face to face for organizing celebrations. The main reason behind this, apart from just liking tradition, is wanting the ambient to stay vintage. And I have to admit, using candles does have much more charm and appeal to me than using a flashlight, as does using a handmade Book of Shadows instead of a tablet. Paganism is an ancient, practically iconic spiritual path and some people believe that too much modernization can only take away its beauty. I too am an advocate of moderation and this is no exception.

I believe that modernization is good, as long as it feels right and doesn't diminish the experience or somehow profane a ritual. Too much "modern touches" to something that is supposed to be solemn (such as a ritual) can take away the feeling of novelty and uniqueness. It is precisely these feelings that excite, inspire and move the practitioner. They make us remember the experience as something special. Even if the ritual ends up in laughter because somebody said something wrong, or simply if everyone entered a state of ecstatic happiness, the ambient can only enhance the whole experience and make it all the more memorable.

Yet, do we really want to be so old-fashioned that we don't even look at our options? There are so many benefits to modernization and we don't have to embrace them all. Everyone has the right to make their own choices. This is my attempt of showing you some of the options that are out there and that truly are progressive. You may not like all of them, but there may be a few that you find make your life a bit easier, spare you some time and perhaps even enhance the quality of your work. So don't be afraid to turn away from tradition once in a while. You never know what wonderful things you may find! :D

Until next time. Yours,
Witch's Cat

"...in Perfect Love and Perfect Trust"

Noelia Carballo photography

Although the phrase "in perfect love and perfect trust" is essentially Wiccan, I believe it can and does form a part of the general Pagan mindset. This concept is, obviously enough, based on a mutual and communal sense of love and trust. Therefore, it wouldn't even exist without a community in which it could be present. It's worth noting that these communities more often than not include a very small number of people (I'll elaborate on the reasons behind this later). Most Neopagan paths are based on small communities; the only difference between them is the name used to refer to them. So Wiccan groups and groups of witches are usually called covens, or sometimes circles. Groups that relate to the Goddess movement are also called circles. Ásatrú groups are called kindreds, Druid groups are called groves and so on. In short, every Pagan path has its own individual followers, but a lot of these followers also gather in groups to work together for many reasons. Regardless of the reasons, the actual path, geographical location or any other factor, all of these groups would not exist were it not for mutual love and trust between their members.

Since I'm Wiccan, I will explain the importance of the phrase "in perfect love and perfect trust" from the Wiccan point of view (with slightly more emphasis on trust) and I will later try to relate it to other Pagan paths. But I believe the connection will be very clear even without my explanations).

Love and Trust During the Burning Times

As I pointed out in my post "Solitaries vs. Covens", the first "witches" were probably solitaries, though this does not mean that they did not start gathering in groups in time. Most authors claim that witches did indeed flock together. According to various historical documents, laws that were passed, and general practices of the time, medieval people also believed that witches gathered in groups. One, sadly negative, fact that supports this claim is that, in the Middle Ages, suspected witches were tortured and asked to confess the names of the other people they did rituals with. Even back then, people were obviously so sure that witches gathered in groups! 

This belief has somehow been passed on from generation to generation and has become a myth, as well as a stereotypical image - the group of witches dancing around a fire or in a forest grove. Nevertheless, the many witch trials that produced huge lists of names of "witches" should be taken with a grain of salt. The poor tortured souls admitted all kinds of things under torture. There's a large possibility that they just listed the first names that came to mind when asked: "Who did you practice witchcraft with?". Because only upon giving a satisfying number of names would the torture stop. 

Yet, despite all the historical inaccuracy and lack of evidence, it wouldn't surprise me if witches did gather in groups (if not in the Middle Ages, then slightly later). This just makes sense because group work is just so much easier sometimes, especially when one's life is constantly in danger as was the case during the witch hunts. People are sociable beings by nature and being in a group makes life easier, takes a bit of weight off your shoulders, gives you support, encouragement, love and not to mention actual physical help when you need it. During the Middle Ages when the average life span was much shorter than today and each action a potential death sentence, groups stuck together much closer. Family members clung to one another and protected each other. Groups in general were of great importance because, like I said, they provided protection, among other things.

So why wouldn't witches also gather in groups? Let us say for the sake of this post that they did. There may be a lack of historical evidence, but it seems logical enough to me. So let's just go with it for now. You can be skeptical later. :) If you don't believe this at all, then just take it as a story on which I base my theory.

Anyway, as witch trials were an everyday occurrence, and people confessed to everything under torture, group, or should I say coven members, had to be very careful. Anyone could betray you at any time. In fact, anyone could wrongly accuse anyone of being a witch. I mean, innocent girls used to be accused of witchcraft because they refused to sleep with the next-door neighbor, and midwives used to be burnt at the stake because they supposedly caused complications during child-bearing. Simply put, accusing someone of witchcraft was the easiest way to get back at them, or get rid of them. So....caution was all the more necessary if you actually DID practice witchcraft. You simply couldn't trust anyone.

This is why covens are thought to have consisted of family members only, because you could only trust your family back then. Why? Well, if you were suspected of witchcraft, then all of your family members would be taken as accomplices and be dragged into the whole scandal. Group/family members stuck together no matter what. They had to completely trust all the other members because it was a matter of life and death...literally! If someone betrayed your trust, you would hang/burn at the stake for it. Also, love played a large role in this. Love among family members is natural and was even more so when the whole family lived in practically one room and depended on each other.

Later on, when the witch craze died down a bit, witches were allowed to explore new territory. And so they found kindred spirits even outside their families. This is how the first non-family based covens are thought to have been formed. Although bloodlines were no longer a criteria for accepting new members, people still felt that love and trust had to be a big part of the new groups. This is partly because a certain amount of secrecy was still necessary.

Another reason for love and trust among coven members is that rituals, celebrations and meditations are very intimate things. Group members simply can't avoid bonding in such an environment. "Like" quickly turns to "love" and a large dose of trust is established in a short amount of time. But let us talk a bit more about the presence of love and trust in modern covens.

Some Things Just Don't Change...

All Pagan groups nowadays are based on mutual love and trust, although they don't all have a motto such as "perfect love and perfect trust". Wiccan groups actually take this as their personal slogan. In fact, it can be found in the first line of the Wiccan Rede. But why is mutual love and trust so important even now when the witch hunts are over? I'm not only talking about Wicca though, I'm talking about witches and Pagans of all paths. Well, the way I see it, there are several possible reasons.

1. Secrecy

There are still a lot of prejudices present around Paganism and witchcraft. Although nobody is going to be burned at the stake for being a Pagan/witch nowadays, some people still cling to old misconceptions of these paths. Pagans and witches have lost their jobs because of their faiths, they have had quarrels with partners, friends, family members, colleagues and even random people. In short, not everyone is equally tolerant when it comes to this. So many people still prefer to keep their practices/faith a secret. It's sometimes just much easier to keep your mouth shut and avoid conflict.

Most Pagan groups/covens insist on keeping their activities private so only a chosen few are invited to rituals and celebrations (i.e. they are not public). Group members' names are also kept secret if this is how the group prefers it. Some members possibly won't have anything against their names being mentioned in witchy/Pagan stories, and will even openly express their faith. But others might be afraid of the wrong person hearing these stories. This is also why photos of Pagan/witchy events are kept private. If a picture is public, then everyone in it usually has to give their consent.

Of course, a person who is scared of a coven/circle member blurting out their faith to a slightly less-tolerant family member/colleague/friend will attach great importance to mutual trust. After all, you have to trust someone to keep your secret.

2. The Coven as a Family

As Starhawk beautifully points out in her book The Spiral Dance: "In a strong coven, the bond is, by tradition, 'closer than family': a sharing of spirits, emotions, imaginations. 'Perfect love and perfect trust' are the goal". The old tradition of coven members being blood-related is mirrored in the modern coven being like a second family to the practitioner. Of course, when I say "coven" in this context, I'm not only referring to Wiccan/witch groups, but also to all Pagan groups. Love and trust come naturally in such an environment and are actually necessary for any deeper connection to evolve. Connections between coven members cannot merely stay physical; people have to understand each other mentally and spiritually for the system to work properly. After this synchronization happens, miracles occur during rituals, meditations and spiritual journeys. Love and trust are necessary for the group to be a family.

3. Small Groups are the Key

It's hard to establish a strong sense of love and trust in large groups. When you're with fifty people, you can't devote a lot of time to each person and you can't really get to know everyone very well. But when you're in a group with only about ten people and you meet often with them all, you get the chance to talk to everyone, really get to know them and, in time, fully understand them. I would like to quote Starhawk once more: 

"The Craft is not based on large, amorphous masses who are only superficially acquainted; nor is it based on individual gurus with their devotees and disciples. There is no hierarchical authority, no Dalai Lama, no Pope. The structure of Witchcraft is cellular, based on small circles whose members share a deep commitment to each other and the Craft."

Once again, the same can be said of any Pagan group because kindreds, groves, covens and the like all consist of a very small number of people. Like I said, love and trust are much more easily established in small groups. In addition to this, every person is significant because each member brings something special to each gathering.

Of course, there are appropriate times for large gatherings as well. These are usually the Sabbats which are, by their very nature, celebrations. It is possible for several kindreds, or groves or covens to gather in one place to celebrate one meaningful event, but the real work, the introspection, the private work is always done in small groups. This is why Esbats are always celebrated either alone, or among a selected few who you can trust and feel comfortable around.

4. Intimacy

When one works in such a small group, sees the other members often enough and does such deep work like rituals, spiritual journeys, meditations, introspections and sharings, they establish a very strong connection to everyone else in the group. People laugh and cry during rituals, they express their wishes and fears, they confess their secrets, share their problems and successes, but also listen to everything others have to say. Many intimate moments are shared at such gatherings, regardless of the Pagan path in question. It's almost impossible to reach this level of intimacy without trusting and loving the other group members. Yet intimacy is necessary for the rituals and other works to reach an even greater quality and for the individual to grow evermore through them.

5. The Coven Mind

In their book Progressive Witchcraft, Janet Farrar and Gavin Bone speak about the role of the collective unconscious (a term Carl Gustav Jung, the famous psychiatrist coined and elaborated on in many of his works) and its role in forming something they call the Coven Mind. The theory of the collective unconscious basically states that all people, no matter their age, race, sex, geographical location and even temporal existence share a level of consciousness (or rather unconsciousness) with everyone else all over the world and in all time periods. According to Jung, this underlying consciousness is the same in all living beings. It is inherited and implemented in our minds. This is why archetypes exist; people all over the world and in all periods of time have had the same perception of certain archetypal figures. Mothers, fathers, good forces (angels, heroes etc.), evil forces (demons, dragons etc.) ...these are only some examples of archetypes that have existed in all cultures and within all people's minds but have taken on different names in time. Yet, their characteristics remain the same. Here's what Janet Farrar and Gavin Bone have to say on this subject:

"According to Jung, we are all psychologically connected on a level known as the Collective Unconscious. In occult practice this is believed to directly interface with the different levels of reality that make up spiritual and magical cosmology, such as the elemental, Underworld, Astral Realm, and so on. We are unaware of the Collective Unconscious in everyday waking consciousness, although we may enter it to a certain degree during dream or rapid eye movement (REM) sleep."

With regard to the phrase "perfect love and perfect trust", they say that it is "an important ideal within modern witchcraft: that coven members have unconditional love for one another resulting from the formation of the Coven Mind". The Coven Mind is a sort of miniature version of the collective unconscious; it enables members of a coven/kindred/grove/circle to share emotions, thoughts, impulses, intuitions and so on. In this sense, it helps to harmonize all the members of the group and aids them in their ritual work. Love and trust among members of the group only strengthen the Coven Mind additionally, but they also sometimes stem from the Coven Mind. Of course, sharing such a deep connection, or practically a mind with a group enables mutual love and trust to blossom.

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Rituals of any kind are intimate occasions which bring all those present so much closer. Love and trust are simply needed for everyone to feel comfortable and be in sync. This is why love and trust have practically become a precondition for entering Pagan groups. For instance, those who wish to be initiated into Wicca and become a part of a (relatively) traditional coven have to pass through at least a year of training. The traditional rule is that a person can be initiated into the Craft only after spending a year and a day with the coven and thus experiencing the whole Wheel of the Year. During such a long time, the newcomer is not only welcomed into the coven, but also develops trust and love for the other coven members, as they do for him/her. Upon initiation, the initiate has to say a password in order to be let into the circle. And guess what that password is? "Perfect love and perfect trust". So every initiate enters the circle and coven in perfect love and perfect trust". Why are they perfect? Because they are unbreakable, they are deeper than your mundane love and trust, they are not only physical, but also spiritual.

Although this password doesn't exist in all Pagan traditions, love and trust are inherent. Groups expect anybody entering the ritual space to enter with pure, positive intentions, a positive attitude and in complete trust. 

Speaking from personal experience, small groups really are the best. You somehow lose yourself and others in large groups, the synchronicity somehow evaporates and you end up performing a ritual that is only a ritual in name. In a small group, your experience the ritual fully, you develop a Coven Mind and really develop a sense of trust and love.

I would just like to elaborate more on trust and why it is so important. Rituals, be they devotional or magical, are personal. They involve working with energy, entities (deities mostly) and make a person vulnerable. Nobody wants to work with a group they do not trust because the group as a whole determines what energies/entities will be called into the ritual space. When you are in such a vulnerable state you are open to all influences, both the good and the bad. A secure, quality, loving and trustworthy group ensures you that only positive energy will be present and that you won't be influenced in a negative way. They actually protect you, as you protect them. Everything is reciprocal. You give love and trust, and you get it back. Simple as that.

All in all, I believe that trust and love are crucial in any group work of a spiritual nature. Even if you didn't see this up to now, hopefully you will pay more attention to it in the future. Believe me, it will lead to more intimate and quality rituals, beautiful experiences and wonderful friendships!

Until next time. Yours,

Witch's Cat

A Few Words from a Solitary Pagan

When I started walking the Pagan path almost a decade ago (wow! I can't believe it's been that long!), I thought I was the only person interested in Paganism in my city or perhaps even in my whole country. At first, this just frustrated me because I just wanted to learn from someone, or at least learn with someone. Obviously, I couldn't find a teacher and, after reading a few inspirational books, concluded that I didn't need a teacher. All I needed to learn would be sent to me through the universe, or instincts (and a few books every now and then didn't hurt). So, for a while, I was satisfied with learning about Paganism all by myself.

Then the Internet did its part and I met lovely people on forums. To this day, I claim that carrying out discussions on these forums helped me form my personal stances and beliefs about Paganism. After a while, I felt that just talking/typing wasn't enough. All I wanted to do was practice my faith. Since I couldn't put this off any longer, I started practicing on my own. 

I didn't know anyone else who could share this interest until one day when the universe blessed me with one acquaintance. This acquaintance turned into a friendship and it brought about several new relationships which also flourished in time. In turn, these friendships also lead to many more friendships and with them, many beautiful experiences. Just by the way, only one of these people lived in my town.

Six years. That's how long it took me to find people that I could work with, even if they did live on the other side of the country. It's funny in a way, how the Universe knows when you're ready for these kinds of things. When I look back now, I realize that out of these six years, at least three were spent in a sort of spiritual limbo in which I wasn't quite sure what I wanted. I started reaching conclusions and fully practicing my faith just about the same time as the Universe sent all these wonderful people to me. Basically, what I'm trying to say is that we all receive what we need in due time.

Ever since then, things have just been getting better and better. About a year or two ago, I found out that I'm not the only Pagan in my town after all - there are quite a few of us. This small circle of people has slowly been growing. We haven't been proselytizing or anything like that. People have just been contacting us one way or another and I have to admit that each one of these people has turned out to be wonderful. We have actually been working together quite often and have performed several Esbats, a few invocations and even celebrated our first Sabbat together this Mabon! :D

Now that I think about it, I can't even call myself a solitary Pagan anymore...at least not in the strictest sense of the word. Nevertheless, I was a solitary for a number of years and know what it feels like to work alone. I occasionally work alone nowadays too, but only for special, personal occasions. 

Even though working alone has its charm and its good sides, it can get lonely sometimes, especially if you are very sociable. For instance, Sabbats are supposed to be about celebrating, about feasts, dancing, singing and so on. It's hard to do all this by yourself. Esbats are slightly different, though. I personally find it easier to perform an Esbat ritual by myself than a Sabbat ritual. Working alone can present you with a few more obstacles. One of the largest ones I came across was raising energy. I have recently come to the conclusion that the Cone of Power is the most important part of every ritual (be it an Esbat, Sabbat or any other kind of ritual). The Cone of Power, or any other method of energy raising that you use, forms the core of the ritual and defines its energy, outcome and strength. The group I work with has become great at raising energy and I can't explain how much I enjoy performing this part of the ritual with them. Of course, it's much much harder to raise energy by oneself because of obvious reasons.

Still, working alone can have its good sides. First of all, there is considerably less organization involved. You can just start a ritual anywhere, anytime when you work alone. Also, you can improvise the whole ritual if you like. But when you work in a group, you have to invite everyone, set a time and place, find a fitting location, write a ritual, get everyone synchronized and so on. This gets you exhausted even before you get started with the actual ritual. When working alone, you can also adapt everything to you own needs and preferences. Some people prefer to work skyclad, but don't feel comfortable doing this in a group. Others have a problem letting their bodies and voices go in a group, but feel no inhibitions whatsoever when working alone. Then there is also the issue of traditions/paths; when in a group, one has to take into consideration that not everyone has to follow the same Pagan path so every group ritual has to be adapted and non-specific so that everyone feels comfortable and equally included. When you work alone, you can create a ritual that is tradition/path-specific and fully adapted to your beliefs. In addition to all of this, working alone enables you to do much more personal work and a lot of introspection. Some people meditate on very private issues, ask the gods for help with regard to intimate problems, thank them for personal things and do magic to aid them in their private lives. Not everyone is willing to share these things with a group of people. So yes, being a solitary has its up sides as well. 

If you are a Solitary and reading this post, I have several things to say to you. First of all, congratulations on your bravery and persistence. It isn't easy to work alone; I know the feeling. Second of all, I hope that you enjoy following the Solitary path and that it fulfills you, Thirdly, in case it doesn't fulfill you and you wish that you had a group to work with, don't worry; the right people will show up when the time comes. Everyone feels like they're walking their path alone at the beginning. But soon enough, people start joining you in your walk; they step onto your path from side streets and bypaths, lead you along shortcuts and finally, become your guides and friends, just as you become theirs.

In case you want to read more on the topic of the Solitary path, I have written about it before in my posts entitled "Eclecticism and Wicca" and "Solitaries vs. Covens". If you happen to be a Solitary in search of quality literature, well I have some suggestions regarding that too. You would be surprised how many books have been written especially for solitary Wiccans/Pagans. Here are some of my favorite books that helped me a great deal during my first years on this path. :) I hope you enjoy them as much as I did. ^^

Starhawk - The Spiral Dance

Raymond Buckland - The Complete Book of Witchcraft

Raymond Buckland - Wicca for One

Scott Cunningham - Wicca, a Guide for the Solitary Practitioner

Marian Green - A Witch Alone

Deborah Lipp - The Elements of Ritual

I truly recommend reading them if you plan on walking along the solitary path for a while longer. They will really be of great use. :) I wish you the best of luck!

Until next time. Yours,

Witch's Cat