Witchful Thinking

For me, Halloween is what brought me into Wicca. I’m not afraid to say it. I love dressing up and celebrating death with candy. I even posted the story of how seeing my dead friend’s ghost forced me to look for a religion that could incorporate that reality. This time of year is wonderful for getting us back in touch with the Wheel, and for looking death straight in the eye.

You can't have one without the other!

In mainstream culture, witches and ghosts seem to go hand in hand, but what does it mean for us?

In Ancient Greece, part of being a good sorcerer/ess was to be able to speak to the dead (read evidence here!). Occultists would conjure ghosts and demons into protected circles. Theosophists held seances and channeled the dead through the knocking of wood and drawing of portraits. And today, adolescents titillate to the creepy Ouija board’s response.

The dead are a part of our cosmology in a very real way. The Wheel teaches us that life continues on after death to rebirth. I believe there is a period of time where the world of the living is accessible to those that have passed over, and that time is Samhain. Death is a natural dwelling of spirit, and eventually we all get there, so there is nothing paranormal or inherently scary about death (just like there is nothing inherently scary about, say, a tree–but you can put your own ideas upon the neutral thing).

Visiting the Dead

• Those who have crossed over do come and visit us. They look after us. We know they are here when we randomly think of them. Perhaps you smell something familiar about them, like Grandpa’s cigars or Aunty Hazel’s perfume. Occasionally, things will move ever so slightly, the room will freeze up for no reason, or you feel something touch you. That is the dead’s way of saying “I’m here”.
• Honor them through ritual. Creating an altar for those that have passed is a nice way to remember and honor them. Including them in your Samhain ritual is a nice touch.
• The dead are found in quiet places, including the mind. If you are all scared, excited, busy or what have you, you won’t find your loved ones. Activity is the realm of the living. The Beloved Dead belong to the West (so water, memory, stillness, healing). That’s why we don’t party at graveyards.
• The dead have lives too, you know. Er, unlives? While they are not bound by the rules of physics that we are, they are bound by other rules that we aren’t. I don’t think we can know all the rules to which they are bound until we ourselves cross over. What I’m saying is don’t expect miracles.
• The dead have moved on, and so should you. Once they cross over, the ego drops away, and the old hurts and physical pains are transcended. It is very likely that Grandma doesn’t care who gets her old rings, although it may be very important to those she left behind. Your deeply Catholic friend won’t mind if you honor him on your Pagan altar. We can’t assume to know what the dead want without looking at their Wills or asking them directly. The dead eventually move on and go to Summerland or reincarnate, or whatever else–we’ll never know.

I consider a ghost to be a very sad thing, because they are clinging to something here and have not (or will not?) move on to rebirth. I suspect that people who are grieving for them here keep their spirits around.

Because Witches understand ghosts, they have a responsibility to them. Many of us are trained (or are naturally–you lucky dogs!) to be sensitive to energy, ghosts and spirits–something that may not be as great as it sounds. Witches have a responsibility to treat all beings with respect, including beings that not everyone else can see. We have a responsibility to learn from them if we can, and occasionally mediate if we are called to (and it harms none). Occasionally we have to point them in the right direction.

There are many methods of mediation between humans and ghosts. Much of it has to do by preparing a safe space. Circles and shields up–be very clear about who is invited into the circle.

A Dumb Supper is a meal shared with the dead in sacred space. Have a skilled Priest or Priestess open the West Gate to allow the invited guests easy access. Be sure to close the gate when you are done. The meal is eaten in subdued lighting in total silence. Listen carefully for the presence of your beloved dead.

Go ahead and use the Ouija or other talking-board. Again, be sure to do it in circle and be very clear about who you want to talk to. You’ll need a few friends for this, especially someone who can write it all down.

If you are alone, you can always meditate to meet your beloved dead. Meet in some neutral Astral space, rather than in the realm of the dead.  Ask if they want or need anything done. Ask if you can deliver a message for someone else. Always thank them for their time.

So this Samhain, consider taking the opportunity to visit with your Beloved Dead and including them in your celebration. Use your mad Witch-y skillz to do some personal growth as the Wheel turns around to rebirth.

Is anyone else tired of reading about Christine O’Donnell? She’s one of those “out there” Republicans and even her own party doesn’t like her. The latest thing is that an old clip of her on “Politically Incorrect with Bill Maher” saying she “dabbled” in witchcraft, and had a date with a boy which ended with a picnic on a “satanic altar”.

Anyone one else want to join me in a “WTF??”

What I do like about this, is now the media is going to experts to get some straight truth. They are calling academics who have spent their careers documenting and commenting on the Wiccan and Neo-Pagan movement, and looking the media are looking towards organizations that have been around a long time to get information checks.

This is important: it means there is a real shift in the public attitude about Witchcraft. Clearly O’Donnell isn’t aware of it–or wasn’t 11 years ago when the clip was made (when more people would have believed what she said). Honestly, I don’t know one can say she “dabbled” in Witchcraft when she only went on a date with a guy. I dated a guy who was into IronMaiden. Does that mean I “dabbled” in rock ballads? If I visit a LDS church, am I “dabbling” in Mormonism? Sorry. Does not compute.

I actually feel bad for the Satanists too. I’m sure they don’t want to be equated with yuppie fundamentalist republicans either.

Oh, and one other thing:

PROOF!

Dear Witchful Thinking,

Ok, I love Athena as much as the next Pagan, but what’s with that ugly face depicted with her? She’s so smart, why does she need to be around something so hideous?

Sincerely,

Little Owl

Dear Little Owl,

That ugly little face is called the Gorgon. Specifically, it is Medusa. Ovid tells us that Medusa was once a beautiful maiden, who was raped in the temple of Athena by Poseidon. Now, Poseidon and Athena already didn’t like each other, mostly for fighting for the affection of the people of Athens. And I don’t really know why, but instead of punishing Poseidon for desecrating her temple, she punishes Medusa by turning her hair into snakes. (Come to think of it, I bet she COULDN’T punish Poseidon since he is very powerful. Plus, Zeus wouldn’t allow it and Athena is a hard-core daddy’s girl). Anyway, now anyone who looks at Medusa is turned to stone. According to another author, Medusa and her two sisters were born of cthonic monsters, and the hero Perseus comes and chops off her head. Interesting that Perseus is favored by Athena. Our hero later gives Athena the Medusa head, which still turns people to stone, and she puts it on her shield or her armor.

It is clear that these two figures are connected. I would argue that they are actually the same. Here we have Athena, the ultimate Animus, who was literally sprung from the head of her father and has hardly any feminine qualities. She is sharp, quick witted and has a flexible kind of cleverness. She’s an intellectual, way up in the air. Even in battles she doesn’t get her hands dirty, but like a general controls things from behind the scenes.

According to Jung, she would have to have some shadow side, which I believe is the Gorgon Medusa. I like the idea that inside every God is a human. Athena is so intellectual, and has so little to do with mortals, that I want her to have some vested interest in us. She’s not like Aphrodite or Pan, who are constantly upon the earth getting into mischief and taking lovers. I think few folks are intellectual enough to have the meeting of minds that Athena would enjoy.

Athena’s feminine side would have to be hidden and dark. The cthonic elements of the snakes ground her in all the worlds from the high tower of intellectualism to the low moist earth. The Medusa isn’t sensual, but she is, or was, beautiful (and the argument goes that, even with the snakes for hair, she was still beautiful to look at). In whatever form, monsters unerringly mean chaos. Beauty cannot be controlled (you either have it or you don’t) and its gift makes men go crazy. The Trojan war was, after all, started by a fight over the possession of a beautiful woman. This chaotic element is something that Athena would not be able to possess. Yet if Athena is to have the knowledge of all things, she must know this too.

What I like about Ovid’s tale is that it gives Athena a whole story arch to grow in. Follow with me: Here we have untouchable wise Athena, whose counterpart is beautiful Medusa. She’s what Athena can’t be because Athena is her father’s daughter and part of the patriarchy. If we follow that Medusa is Athena, then when Poseidon rapes Medusa, he is raping Athena, which someone already attempted to do before. Athena, in her retramatized fear of rape, is actually attempting to save herself from being abused further–by making Medusa, that inner part of her, ugly, no man would dare attempt to take advantage of her.

So Medusa could be this wounded part of Athena that she doesn’t want to deal with, so Medusa wanders the dark places (where Athena wouldn’t really have access to). Mythologist Joseph Campbell tell us that the hero must face their monsters within, but Athena, being unable to do so in this patriarchal society, sends Perseus in her place. Percy is her champion and she tells him how to defeat the Medusa. When he brings her the head, Athena integrates the Medusa into herself, by making it part of her shield–her protection. The Gorgon head turns people to stone, and on Athena’s shield turns the intellect to stone, making it hard to come to creative solutions, and making thinking rigid, giving Athena the intellectual advantage.

Above all, Athena projects the male principal into the world. That is her job. The fact that she’s a woman makes her masculine traits that much more powerful. She is literally the law of her father, of civilization and order. Athena has no female life of her own in the traditional Greek sense. With no husband or children, she will not be tied down to their influence, and is free it explore her intellectual pursuits, or her career, or whatever she chooses to pour her passion into. However, she is bound by the rules of the patriarchy, the will of her father, and societies laws. How does she deal with that rigidity?

I suspect that in the dark of night, Athena would indulge in her inner Gorgon, being beautiful and hideous, wailing at the injustices and the hurt and violations she experienced and haunting the dark places of the night, turning intruding men into stone. When she’s the Medusa, she doesn’t have to try and outsmart anyone, doesn’t have to play their puzzles and answer or create riddles–she can just be, knowing that she’s safe from intruders.

Dear Witchful Thinking,

I found your site in a search for ways to protect my home from a guest who I am going to have to invite into my home, but this woman, who is also a Witch, does not not like me and I do not trust her. I am Wiccan also, my distrust isn’t due to her beliefs. I need some advice on ways to protect my home when inviting an unfriendly guest who could cause harm into it. Any advice will be greatly appreciated.

Blessed Be,

Kelly

Dear Kelly,

There’s an old saying that goes “guests are like fish, they stink after three days”. Ok, it’s not a very nice thing to say, but there is something to it. Back in the day, maybe our parents generation, folks knew what it meant to be a guest. This included cleaning up after yourself, offering to cook one night, and generally not trying to be much of a burden on the host. Now-a-days, guests expect it to be like at a hotel, where they are waited on hand and foot. Some open communication with your guest could really help–especially establish when she will be leaving.

I assume that since you have to invite this guest into your home, that you are either 1) related, 2) working on a business deal, 3) trying to please your partner who wants them to visit, or 4) taking a charity case and you are the nicest person ever.

In Wicca, we recognize that sometimes people we don’t like are actually very like us. It is what we see in them that we don’t like about ourselves. So what is it about this woman that you dislike so much? Is it her manners? Her attitude? Or just the fact that she doesn’t like you? And does she really not like you? Or do you just think that she doesn’t like you?

I don’t know what kind of harm this woman can do to you that you would allow. If she breaks something like a vase, that harm can often be mended. Even if it is irreplaceable–it’s just stuff. If she leaves “bad vibes”, you can clean them up when she’s not looking, and recognize that it’s probably only upsetting you anyway (you’re the sensitive Witch, after all!). Will she physically hurt your animals or children? That’s unacceptable for anyone, Witch or no, and she should know better (after all, who needs that kind of 3-fold return Karma??). So what kind of harm are we talking about?

www.explodingdog.com is worth a look!

Not everyone will like you. Sometimes they are projecting their own past on you. Perhaps you symbolize something distasteful to them. Sometimes they just have the wrong impression. Often their values are different than yours. It doesn’t make sense, but I think you know it is true. Something about you scares them–and that there is valuable information that you should try to find out! With that info, you can work on it and learn to help them have some compassion for you. Here’s the thing: it goes the other way, too: As Above, So Below, right?

Remember that Wiccans work for the highest good for all involved, especially because we reap our own Karma. Is starting a Witch War going to help you do that? Your guest may not have the same values that you do, even if you are both Witches, but hold true to YOUR highest ideals and strive ever toward them (Thanks Uncle Al!).

So, it sounds like you can’t change the situation. But you can change your mind. Imagine this woman is, well, a Witch–she challenges you and rubs you the wrong way and might cast a spell on you. You can’t fight her with sword and shield, so you must defeat her in less obvious ways. You are the hero in the journey and story of self-awareness and personal growth. You will defeat her because you know the ways of magic. You know that you are powerful, and nothing she can do will truly harm you (after all, a curse only works if you believe in it). You listen to her and are kind to her because you know that she can teach you something about yourself and about the world.

My advice in real life? Kill her with kindness. Make food she’ll enjoy. Make her comfortable. If she gets petty, take the highest road. If you think she’s casting spells on you, utterly ignore them. If her vibes are trashing your house, cover them with your light vibes of peace and tranquility (and a little sage or cedar never hurt either). Do not sink to her level and engage in a Witch War. I promise you will both lose.

Perhaps this isn’t the advice you wanted. But I honestly believe that when you cast spells on people, your Karma gets tangled with theirs. And I know I don’t want to be tangled with someone I don’t actually like. I trust that the Gods and the Laws of Karma will even things out in the long run. Until then, I’m free to change myself–and so are you. You have a valuable opportunity for learning here. I suggest you take it and run with it!

Otherwise, check out this article on clearing spaces and keeping magically safe.

Tangled Karmic Yarn.

A great way to get to know the Pagan and Wiccan culture is to subscribe to magazines and periodicals that cater to those of us who fancy the magical. They can help you learn the “who’s who” of the Wiccan world, and you’ll pick up customs and etiquette (not to mention find out where to get some sweet stuff!).

In the Witchful Thinking Store, I’ve added a section for magazines and periodicals such as calendars. There are some great ‘zines for organic gardening, green living, homesteading and, of course, tattooing. But there were some great magazines out there that (for some inexplicable reason) I can’t seem to get into my store. But I’m excited about them and want you to know about them anyway!

One of my favorites is Witches and Pagans, the magazine for, well, just what it says. It used to be PanGaia, the magazine for thinking Pagans, but they merged it with one focused on natural magic. The result is a great publication with articles on spellcraft, astrology, Wiccan lore, ethics, theology and the occasional archaeology report. Plus issues focused on magic, music and much much more.

SageWoman is focused on celebrating the journey of women and finding your inner goddess. It is full of rituals and wonderful writing. Some of your favorite female authors have probably written for this publication.

These are all published by the same company, BBI Media, which means you can totally subscribe to them all and save some cash. Some even come electronically so you can save paper (or if you just prefer to archive your magazines on your hard drive). They also have a magazine dedicated to older women and mothers called Crone. So there is really something for everyone. I was able to get that one in the store, so check it out there!

If you know of any magazines or periodicals that Witchful Thinking readers might be interested in, send them to me! I’ll add them to the store or at least share.

A few years ago, I worked as a motor coach driver in Alaska. Based out of Anchorage, I used the opportunity to re-connect with my father, whom my mother had divorced when I was very small. Spending time with the family was wonderful, and I always associate Midsummer with connecting my father and the Sun God. It is a magical time and Alaska, too, is a magical place. The land is so alive with animals and plants, which go crazy with growth when the sun is out for so long.

Alaskan Summer

[Midsummer]
In Alaska,
the mountains give birth to the sun
every morning
He rides the Sky victorious
over the Back of the Whale
and he takes all day to do it.
For 23 hours and 15 minutes,
He conquered Darkness.
But Our Lady laughs
and calls him to her breast,
so like husband or child
He goes.

[Lughnassadh]
Here is a subtle shift.
He is still King
Victorious!
Yet he misses his partner so
He rushes toward Her
faster every day.
He doesn't care
that the wildflowers
are turning to berries.
The leaves soak up the sun,
but in spending so much time
in sunrise and sunset,
they copy the golds and reds
His blood sacrifice
He knows he must
give in to Darkness
But
Not Today.

Dear Witchful Thinking,

Dear Professor,

I’ve never been asked this before, so I’ll do my best to answer. At the church I attend, because it is for public worship, we do not do nude services, although I know of a semi-private Pagan church that does, but they have a lot more property [and a lot less neighbors] than we do). At a festival, where we use other property, there might be nudity in the ritual. Nudity is not associated with purity, but with rebirth. Wiccans have a sacred writing that is pretty consistent throughout the diversity of groups called the “Charge of the Goddess”. The text is spoken aloud by a Priestess who has invoked the Goddess, so the words are divine (even the tiny changes made are correct–so the text is quite alive. See some variation here). Anyhoo, the Goddess tells us that, as a sign that we be free from slavery, “you shall be naked in your rights” and that “all acts of love and pleasure are my rituals”. So there is divine approval for both nudity and sexuality as worship.

Some groups do worship in the nude and are described as “skyclad”. But this is typically done with tight-knit groups. The focus is usually on freedom from societal pressure, being beautiful as you are, humor, healing, sensuality, expressing your true/divine nature etc. I’ve been to festivals where a coven will host an open skyclad ritual (so it is open to people outside their tradition, but only to people at the festival, who are probably all Pagan). They have a way of doing it which takes the focus off of the sexual excitement of seeing naked people (which is something I think the rest of the world needs to figure out too, that nudity does not equal sexual excitement).

We aren’t particularly focused on purification on the whole, at least in my tradition. Although we ritually purify ourselves before entering sacred space, the purpose is to clear your mind of negative thoughts, because it is believed that thoughts are amplified in sacred space, and the Gods can see and hear you better. Wicca does not believe in original sin, nor follow any other Christian thought like that, so there is nothing inherent to purify. However, purification might be a part of a ritual or spell. I recently did a type of purification ritual after people were talking trash about my writing on the internet. I had started to feel that what they said might be true or hurt me in real life, and honestly made me feel kind of tainted–plus, I spent a lot of time thinking about it. So I did a purification ritual involving mindful bathing, visualization and meditation, and am now “clean” of these thoughts. The magic is in the psychology.

Ritually bathing another does not come up very often, but I have seen it associated with initiation into a religious mystery, and as a symbol of being cleansed after birth or rebirth. So the dead are ritually bathed, as they are being reborn in an afterlife. Babies are ritually bathed by others after birth, and during a ritual which introduces them to the Gods (different from baptism in that there is no commitment on the part of the child).

I hope that answers your question!

As you know, our boundaries about relationships is different from other peoples. In honor of Beltain I wanted to talk about a specific one.

Very likely, if you are just beginning your magical practice, this won’t be a problem for you, but as your practice grows and your magical identity deepens, you may want to consider choosing a magical partner.

A magical partner is a person with whom you do magical work with. This work could be spellcraft (like a two person coven), service to the community (such as leading a group), doing a Great Work, or a mature teacher/student relationship. A magical partner is someone you work closely with as you grow in the Craft. In Wiccan communities, your partner is typically the opposite gender. It is an unusual relationship when looked at from outside the community.

A magical partnership is not inherently a romantic or sexual relationship, although it can take on the characteristics. A magical partnership is based upon the work you do together, but the nature of the work can be very intimate and emotional, with or without sexual activity. The relationship is very much like professional dance partners.

Some things to consider when choosing a magical partner:

• Magical practice: choose someone who has the same style that you do, or who magically thinks like you do, or is of the same tradition. Your styles need to mesh and come to some agreement about how you will go about your practice.
• Your romantic partner: what would your spouse or significant other think about this magical relationship? What are the boundaries? At what point does it become emotional cheating? Think about what energy and parts of yourself you would be keeping away from your partner. Come up with some rules to avoid jealousy–remember that in a serious relationship, your partner comes first. Obviously if your magical partner is your romantic partner, then this is not a problem.
• Focus and intent: what will be the nature of your work? Will you be working on a project? Leading and teaching the community? Worshiping a particular deity? Working on a particularly difficult psychological problem? Exploring other realms together? You and your partner should be on the same page.
• On the Outside: how does this relationship look to outsiders? Not that it matters, on one hand, but you had best be prepared for rumors if you aren’t willing to explain yourself. If you are leading a Beltain ritual and one of you invokes the Goddess and the other invokes the God and you spend half the ritual flirting and making out with each other, people are going to wonder if there is anything between you and what your significant other thinks about it. You may tell yourself that it is just ritual and, like actors on stage, it doesn’t necessarily mean anything, but for the observers, the energy is there and it looks very real.
• In the Pagan community: while those not in the know about your relationship may be whispering to each other, those in the know in the community may treat you like a couple. For example, they may invite you and your magical partner to a ritual or gathering, and neglect to extend the invitation to your significant other.
• A magical partnership is very serious: the Karma and energy accumulated in a magical partnership is amplified, just like in Circle. Personality differences, psychological scars and spiritual crisis are more likely to come to the surface quickly in this kind of relationship. Luckily, you have this partner to work through it with! You will experience a deep sense of loyalty, almost like family, that comes from being emotionally intimate with someone else. This relationship is a chance to experiment, and the work you do here is likely to influence how you are in other relationships. In order to experience the best of the other, you will have to give them your best. It is a serious commitment.
• This relationship has cycles: it begins with a lot of energy, experiences growing pains and conflict, and may eventually end or change form, just like any other relationship. It may not go in the direction you expect, but you will certainly grow and learn from it. Be prepared to commit to it as long as it is productive, and be ready to release it when it is time to move on.

Having a magical partner is a beautiful and intimate way to experience Divinity and do the work of the Gods. But it is a very mature relationship, both personally and magically, and must be thought through just like any other magical endeavor. Rather than searching one out, I think you’ll find that you’ll fall into one naturally as you grow in the community and in your Craft. You will end up working with people on rituals and may find a powerful energetic chemistry between you. You will likely end up partnering with someone you already know–partnering with a stranger is unwise when you consider the possible ramifications.

(I have no idea what is up with the formatting. Please bear with me as I play with it and try to not make it look like poo.)

I belong to a unique religious community that is starting to become more focused on service to the community. In Paganism and Wicca, there is no central organizing structure, indeed no outlined rules for inclusion or support in the community. People from all walks of life and beliefs tend to gather geographically in groups for socialization and networking, and do smaller coven and religious work separately from the main social group. Many practitioners do not belong to any group. As our community grows, many are becoming elders, having spent much of their adult life learning and teaching the ways of the Craft. As a religion that requires no intermediary between an individual and Deity, many are working hard to become their own Priests and Priestesses—some more successfully than others.

But there are many who do not have the time or dedication to become a well-trained Priest/ess, assuming good training can be found. These people desire ritual service (which elders are happy to provide) but this laity also wants pastoral counseling and help with real life problems, which the majority of our elders are not equipped to handle.

Members and elders of the community take great pride in their individuality and their group traditions, and despise being told what to do. A community based project or program would be the only real way to help them directly. My idea for a program would be to sit down with leaders and elders in the community and work to solve this pastoral counseling problem. I think we can all agree that there is a lack of education here, but some good experience. Because Pagans and Wiccans come from diverse professional backgrounds, it is likely that there are skills in the community that can be shared and catered to the Pagan population. The goal would be to create a clergy education program that is sustainable, applicable and accessable.

Principles

1. Strengthening families in our time must be done mostly by families themselves, working democratically in local communities.
   1. For our purposes, Pagan and Wiccan groups, groves, hearths and covens are often tight like family. Some groups are close to other groups, while others seem disconnected from everybody. The challenge will be to reach out and get representatives from all these disparate groups.
      
   2. The greatest untapped resource for strengthening families is the knowledge, wisdom, and lived experience of families and their communities.
      1. Because of our diverse professional and religious backgrounds and educations, we have much we can teach each other. Pagans are among the best educated religious groups today, with a strong majority holding bachelor degrees or higher.
      2. Families must be engaged as producers and contributors to their communities, and not just as clients or consumers of services.
         1. In our case, the community has an active dislike of being told what to do. Additionally, these groups often do not have monetary resources to consume many services.
         2. Professionals can play an important role in family initiatives when they learn to partner with families in identifying challenges, mobilizing resources, generating plans, and carrying out public actions.
            1. Pagans sometimes do not trust professionals because it is believed that their academic knowledge disagrees with the Pagan gnosis, but there is a recognition that they don’t need to reinvent the wheel. The community would want to know that the professional was familiar with Pagan thinking and living paradigms and not trying to somehow “convert” them to a certain way of thinking.
            2. If you begin with an established program, you will not end up with an initiative that is “owned and operated” by citizens. But a citizen initiative might create or adopt a program as one of its activities.
               1. There are already several Pagan seminaries of varying qualities. Many are expensive, aren’t aimed at the local community, or are somehow academically elitist. One that is “owned and operated” by the citizens would not feel that way.
               2. A local community of families becomes energized when it retrieves its own historical, cultural, and religious traditions about family life–and brings these into the contemporary world of family life.
                  1. During planning phases of this project, we need to make a space for all voices to be heard and somehow come to a consensus about what to do. Each group will want their tradition respected in the process.
                  2. Family and Democracy initiatives should have a bold vision (a BHAG–a big, hairy, audacious goal) while working pragmatically on focused, specific goals.
                     1. They will need to be taught how to do this, and decide what the local level of involvement will be. The hardest part will be getting a commitment from people and then having follow-through.

Key Strategies for Implementing Action Initiatives

1. Employ democratic planning and decision making at every step.
   1. Consensus is essential so that no one feels hurt and tries to sabotage the project. Perhaps utilizing Roberts Rules of Order will help formalize the process.
   2. Emphasize mutual teaching and learning among families.
      1. We will have to identify the strength that already lies in the community.
      2. Create ways to fold new learnings back into the community.
         1. Perhaps through a dissemination process, where representatives from groups are taught certain skills and take it back to their groups to teach others. It should be a very hands on process.
         2. Continually identify and develop new leaders.
            1. Pagans have problems with power struggles. We will need to utilize a procedure that is democratic and fair to prevent coups.
            2. Use professional expertise selectively–“on tap,” not “on top.”
               1. Professionals should make their expertise known to the community, rather than offer their services. The community should invite the professionals to talk or teach on certain subjects.
               2. Generate public visibility through media and community events.
                  1. This will help disparate groups get involved, and build credibility for the religion in the eyes of the world. We will need a skilled person or team to coordinate this.

1. Forge a sense of larger purpose beyond helping immediate participants.
   1. The group should create a mission statement that includes improving the community beyond the groves and covens. For example, service projects that are aimed at the public at large, and not just the Pagan population.

Questionnaire for Pagan Clergy

Please fill out this questionnaire to the best of your knowledge and ability. Please email your response to JamieFreemanTarot@gmail.com. Put “NBA response” in the subject line so you do not end up in my junkmail folder. Your name and email will be kept confidential, but your responses will be gathered and reported on www.witchfulthinking.wordpress.com.

1. First, please identify your training, experience, and area of ministry. For example, I am on the path to ordination through a large Wiccan organization and currently work as a mentor to some in my tradition.
2. What problems do you see your Pagan community and friends facing right now?
3. What top three problems are the most urgent, severe and pressing?
4. How do you, personally, address these problems in your group or ministry?
5. What problems need more attention, resources and programs to alleviate?
6. Do you recommend clients use federal, state and local resources to help address these problems?
7. Are you aware of any specifically Pagan organizations that address these problems?
8. Why do you, or why do you not, use these resources? What advantages or disadvantages do you see with these programs?
9. What professional services would best address this problem?
10. As Pagan clergy, do you feel you are adequately trained and prepared to handle these problems?
11. What would be the ideal way to address the problems you see and experience in your community?
12. Would you be willing to volunteer or donate money to support a program like that? How could you support such a program?
13. May we contact you about program or service to the community in the future?
14. Any other ideas, information or advice surrounding this issue?

Thank you for your voice and participation in this study. A preliminary report will be on the website by May 2010.