John Halstead has started a Change.org petition to Patheos to get our content removed from their site:
Dowsing for Divinity has moved. Please update your bookmarks.
I could not accept the new contract from Patheos for a number of reasons, so I have moved the blog to this site.
Dark Mirror – the inner work of witchcraft
And thou who thinkest to seek for me, know that thy seeking and yearning shall avail thee not, unless thou knowest this mystery: that if that which thou seekest, thou findest not within thee, thou wilt never find it without thee.
― Doreen Valiente, The Charge of the Goddess
Inner work is a name commonly given to the inner processes that happen in ritual. However, the best kind of inner work also has an effect outside the individual and outside the circle. When rituals are focused only on self-development, they tend to be a bit too introspective. Ritual is about creating and maintaining relationships and connections – between body, mind, and spirit; with the Earth, Nature, the land, the spirit world, the community, and friends. It is also about creating, maintaining, and restoring balance. It is about making meaning. Telling our stories and reclaiming our history from the oppressors. Weaving a web of symbolism, story, mythology, meaning, community, and love to stand against the ennui and emptiness of relentless consumerism. Creating loosely held but welcoming community, a community that welcomes and celebrates diversity (of body shape, skin colour, physical ability, neurodivergence, sexual orientation, gender expression and identity, biology, cultural background, age, talkativeness or lack of it, and so on). Creating strong and authentic identity to resist the pressures of consumerism and commercialism and capitalism. Weaving relationship with other beings: humans, animals, birds, spirits, deities.
So the inner work of ritual may be intrapersonal, interpersonal, restorative, or community-building. The kinds of relationships that ritual helps to maintain may be of various different kinds – friendships, erotic relationships (including kinky ones), patron/client relationships. Inner work might be meditation, visualisation, prayer, magic, balancing archetypes within the psyche, lucid dreaming, healing, connecting with the body, or attunement to Nature.
Table of contents
- Introduction: the inner work
Coming to the circle
- The Pagan worldview
- Creating sacred space
- Raising energy – synergy, resonance and polarity
- Magical names
- Archetypes and the inner work
- The Mysteries
- Evocation and Invocation
- Use of symbols in ritual
- Spell work
- Magical tools
- Relationships and Consent in Wicca
- “Ye shall be naked in your rites”
- The erotic and spirituality
- Inner aspects of the festivals
- Grounding and centering
- Making an altar
- The Hearth
- Food in ritual
- Labyrinths; Meditative walking; Pilgrimage
- Spirits of the land
- Meditation, Visualisation, Contemplation
- Poetry, Storytelling, and Reading
- Cultivating the virtues
Between the worlds
- Modes and types of ritual
- Sound and silence
- The Moon
- The witch’s journey
- Queer Witchcraft
- Witchcraft and the land
- Witchcraft as resistance
- Working with ancestors
- The Pact – relational polytheism
- Madness, shamanism, witchcraft
- The night journey
Bringing it all back home
- Inclusive Wicca
- Group dynamics
- Being a coven leader
- Teaching and learning in a coven
- Egregore, lineage, upline, downline
- Power and authority
- Rites of passage
- Challenging oppression
- Evaluating your Craft
- Brimful of Asha
- Model guidelines for group discussion
- Coming-out ritual
- Recommended reading
This Fall I’m offering Paganism and the Body, a 14-week graduate-level online class in body theology and sexual ethics, at Cherry Hill Seminary. Some of you may have already heard about CHS’s uncertain future, so this may be the last time a class like this is available for some years. If you’re thinking about signing up, please do it soon! We start Sept. 12.
Additionally, I just noticed that the price of Eros and Touch from a Pagan Perspective has popped up again to its retail price on Amazon. (There are some copies from third-party sellers still available for around $50.) If the price of the book is a problem, don’t worry; talk to me and we’ll make other arrangements.
In the meantime, here’s a sneak peek at the syllabus! And here’s where you can register. [Write me at chkraemer13 at gmail dot com if you haven’t taken a CHS class before — I believe you’ll need instructor permission.]
Note: This syllabus is subject to change.
Course Number and Title: N6650 Paganism and the Body
Semester: Spring 2016
Class meeting time: Mondays, 9pm ET
Instructor(s): Christine Hoff Kraemer, PhD
Description of the Course
For most Pagans, the human body and the manifest world are sacred centers of religious practice. But what are the consequences of that belief for our daily lives? What do our Pagan theologies of the body call us to do in terms of justice work? Because of the significant percentage of gender and sexual minorities in the Pagan movement, this class will have a special focus on sexual ethics and alternative sexualities and gender expressions. We will also explore other important aspects of embodiment such as health and disability; race; relationship with food, water, and the natural environment; and more.
Prerequisite: C5121 Contemporary Global Paganisms OR C5141 Introduction to Pagan Theology OR written permission of the instructor
- Jennifer Hunter, Rites of Pleasure: Sexuality in Wicca and NeoPaganism, Citadel Press, 2004
- Christine Hoff Kraemer, Eros and Touch from a Pagan Perspective: Divided for Love’s Sake, Routledge, 2013
- A book of your choice on embodiment issues
Other readings will be posted as PDFs or links to web pages in the Moodle classroom.
This course is intended to provide you with an introduction to contemporary thought examining embodiment issues in a Pagan religious context. Our study will include both academic peer-reviewed articles and personal or journalistic accounts by Pagan practitioners and others. These goals will be achieved through regular reading, discussion, and writing. You will also need to demonstrate your engagement and understanding of the material through a final project.
By the end of this class, you should be able to:
- Articulate your own religious beliefs about bodies and embodiment
- Reflect critically and constructively on existing theologies of embodiment
- Have the foundation to deal sensitively and knowledgeably with both Pagans and non-Pagans around issues of the body
Paganism and the Body is a graduate-level course. Students will be expected to digest difficult written material and attend discussions prepared with their own observations and questions. The instructor’s role in the course is primarily as a facilitator and knowledge resource; it is the students who will decide what elements of the assigned readings we will explore most deeply.
Forum posts may be written conversationally. For formal written assignments, students are expected to adhere to academic writing conventions, including the use of proper citation format (Chicago, MLA, or another academic style). The Office of Assertion by Scott F. Crider is recommended as a good basic text on academic writing.
Because clear and mechanically correct writing is essential for effective communication, grammar and organization will be considered in the evaluation process. If successful academic writing has been a challenge for you in the past, it is recommended that you submit a rough draft to the instructor a week before the assignment is due so that she may assist you in revisions.
Plagiarism is a serious violation of ethics, and its consequences may include failing this class. Check with your instructor if you are unclear on how to quote or cite work that is not your own.
See the Catalog for details about additional issues of policy.
If you attend and participate in at least eight class chats, you will receive an 85 or above for participation. In order to receive a participation grade in the A range, students should participate in additional chats and engage in discussion in the forums. Participation grades will be assigned at the discretion of the instructor.
During each class chat, we will discuss the readings assigned during the previous week.
For Week 1, you will briefly define a list of key terms for the study of theologies of embodiment. One- or two-sentence answers are sufficient. Many of these terms can be found in your Week 1 readings. For additional information, Wikipedia is a sufficiently reliable resource for this assignment and (due to how frequently it is updated) may even be superior to standard encyclopedias and dictionaries. Please note, however, that Wikipedia is not an appropriate resource to cite for a research paper.
Other weekly homework assignments will include reflective responses, summaries, or summary/responses in a specific format (see below). Each week, you will be asked to post one of your written assignments to the Forum by Thursday for group discussion; the rest are due by the end of Sunday. Respond to at least one other student post before the next chat.
Students are encouraged to use the Forums for any additional questions, reflections, or reactions that come up in the course of the class.
Your weekly homework is due by the end of the day on Wednesday. Each reading summary should be around 200-250 words. You will not be penalized for additional length, but it will make the best use of your time and the instructor’s time if your writing is dense and to the point.
In addition to submitting your assignment through the assignment link, choose one reading summary to post in the Forum by the end of Thursday. Turn in the remainder of your homework by the end of Sunday. Respond to at least one other student Forum post before the following week’s chat.
In paragraphs or in outline form, summarize the reading and then respond to it both analytically and personally.
Below is an example of a student reading summary in this format, from a chapter of Jordan Paper’s The Deities Are Many.
Jordan Paper states:
- that when we depend on wild plants and animals, we see them as numinous/deities
- that when we domesticate the plants and animals on which we still depend, we see them as gifts of the numinous/deities rather than as the numinous/deities themselves
- that plant and animal deities have powers humans need in our lives
- that humans are weak in relation to wild animals
- that we know about deities because they communicate with us
- that my life is dependent on the deaths – the sacrifices – of plants and animals, as well as the gifts of plants and animals (mammals do not have to die to give milk, or fowl to give eggs, for example)
- my respect for and gratitude to the plants and animals whose deaths sustain my life
- that I recognize the plant and animal beings I encounter each day as Sacred, and strive to do so more consciously
- my bird feeding as a sacrifice of appreciation to some of the bird deities in my new location, as a freely-chosen religious/spiritual obligation during certain seasons
- that the conscious cultivation of relationship with plants and animals may restore a numinous quality that supermarket culture has removed
Assignments that receive a grade in the A range will:
- be specific
- go beyond mere description and begin to ask/answer “why?”, “how?”, and “so what?”
- pick up on nuances in the readings that require more than skimming to grasp
- present students’ most controversial, radical, or challenging personal theologies
- present statements from students’ experience that are likely to be unique
The instructor may choose a few particularly insightful or provocative excerpts from these assignments to share anonymously with the class as springboards for further discussion.
Book Review: This assignment gives you an opportunity to read an additional book related to theology and embodiment. Suggestions for acceptable books will be provided by the instructor; other choices must be approved. This assignment is due at the end of Week 5.
Your book review will contain the following elements:
- Summary of the book’s contents and main argument(s)
- Evaluation of the book’s effectiveness with its intended audience
- Reflective response on how this book might be useful in your ministry or personally
Assume that your reader is an educated fellow student who has not read the book. Your summary must give the reader enough information to understand your evaluation of it. Make sure your review is more than summary, however! Your job is to present an educated opinion about the book you read; summary is a tool in this process and is not a sufficient end product by itself. Your thoughts and reflections should make up at least half of the review.
Consider questions such as these as you take notes for your review.
- What is the topic?
- What are the author’s subjects?
- To whom is the author writing?
- What is the author’s opinion of her subject and what tone does she use?
- How does the author support her statements?
- Is the argument convincing? If not, why not?
- How am I reacting to the text?
- How does this text fit into what I already know about the subject?
- Who would benefit most from reading this text?
Your review should contain a minimum of 750 double-spaced words. Organization, grammar, clarity, and the use of proper citation format (MLA, Chicago, or another academic format) will be considered in the evaluation of your essay.
A sample book review: http://inhumandecency.org/christine/eisler.html
Autobiography: You will compose an approximately 1000-word personal reflection and account considering the role of the body in your religious and spiritual life. In order to focus your narrative, you may wish to choose a specific incident from your life and contextualize it using the theological ideas and issues that we will study in class. These narratives will be shared with the class in a non-judgmental environment, so students are encouraged to share as openly as they feel comfortable. Potential starting places for beginning such narratives include:
- experiences of the body’s limits, such as while running a marathon or dealing with a serious illness
- memories of the onset of puberty or menstruation
- reflections on one’s personal relationship to traditional gender roles, particularly during life transitions such as marriage or parenthood
- growing, preparing, and eating one’s own food
- coming out regarding sexual orientation or gender identity
- sacred experiences of touch (with human or other-than-human persons)
- experiences of the body while recovering from abuse
- experiences of the body in “natural” environments
Questions you may wish to address in order to link your personal experiences with class materials:
- How did I experience divinity (or the absence of divinity) in this incident or period of my life?
- How did my spiritual practice and beliefs at the time shape this experience?
- How has this experience shaped my spiritual practice and beliefs?
- What are the ethical issues that are relevant to my experience?
- How did I relate to my community and my loved ones with regard to this issue? How did they relate to me?
- What did my experiences teach me about the nature of the body?
Assignments will be graded for clarity, originality, and their success in framing a personal experience within a theological framework. Students may wish to consider carefully before writing about an issue that is emotionally volatile for them, as it may be difficult to submit such experiences to theological analysis. A successful autobiography assignment will balance emotional engagement with thoughtful, well-reasoned theological reflections.
This assignment is due at the end of Week 8, and the writing process should be considered part of the preparation for your Final Project Question, described below.
Final Project Question: By the end of Week 8, you will have developed a sense of what you are curious about and how that might become a project. Your project question may still be broad and open-ended, but it should also be provocative and express a real area of curiosity and concern for you.
Post your question to the Final Project Questions forum for instructor and student feedback. There, we will begin to narrow your field of inquiry so that it can be tackled in a final project.
Examples of viable project questions:
- What is the role of a religious community in supporting its members around coming-out issues?
- Why was ritual sex important in early twentieth-century occultism?
- How can Pagan beliefs about the body support food and water justice work?
- How can large Pagan groups balance disability accommodation with the desire to offer ritual in wild or out of the way natural settings?
- How can Pagans best represent the sexual and gender diversity of the Pagan community in an interfaith context?
- How do Pagan beliefs inform our ethics about reproductive rights?
- What do children need to know about their bodies in order to understand them as sacred?
- What education does my community need around racial justice, and how does its existing beliefs about the religious role of ancestry help or hinder that effort?
Final Project: You will design, implement as is appropriate, and present a project based on your personal learning goals, readings, autobiography, reading responses, and your final project question.
This project is not necessarily a research paper, although you may write a paper if research is the best format in which to address your question. You might choose to outline a workshop, create a game, design a ritual, prepare a speech, develop a meditation series, or any other creative and useful vehicle for your project. The project will be presented to the class during one of the two final chats.
Written materials should be 12-15 pages long. Other types of projects should involve about as much work as a 15-page paper and must include a verbal or written component that contextualizes the project for the class (or other intended audience). If you are choosing to work in an artistic medium, speak to the instructor about how substantial the written or verbal presentation should be.
Your project proposal of approximately 250 words is due by the end of Week 9 and must be approved by the instructor. It should include:
- A description of the project, including your (brief) anticipated answer to your Project Question (your “thesis sentence”)
- A rationale for the project – why this topic? Why this approach?
- Whom you intend the project to serve
- How you see this project as serving this population
- Logistical considerations, including how you will present the project for grading and to the class
- A list of the resources you will draw on to complete the project (books, websites, people, etc.)
You will present your project or excerpts from it to the class at the end of the semester. During Week 13, post an approximately 200-word summary of your project (an abstract such as you might provide for a conference presentation) to the Final Projects forum.
The written part of your project is due at the end of Week 13. Project materials may be posted to the Forum, or you may share a link to Dropbox or another service if they are very large.
Presentations may be made verbally via Skype, with Powerpoint, via recorded MP3, and/or by another instructor-approved method. Your presentation of the project to the class should be no more than 10 minutes long. Each student will take questions and comments after their presentation.
Note that you will certainly not be able to cover every aspect of your project in ten minutes, so come prepared to adequately summarize and point out the highlights of your paper or project for the class. The effectiveness with which you present the project will be considered in grading.
Grades will be given according to the rubric described in the Student Handbook. Please note that in a graduate-level class, a B is given for solid, above-average work. Grades in the A range require substantial analytical thinking and creativity. Contact the instructor if you need clarification on what “analysis” means in the study of theology.
Book Review 15%
Weekly Homework 15%
Project Question 5%
Final Project Proposal 5%
Final Project 20%
Final Project Presentation 5%
Summary of Assignments
Forum posts are due by Thursday of the week assigned. All other assignments should be submitted by the Sunday of the week they are due. Late assignments may receive a grade penalty, up to one letter grade per week, at the discretion of the instructor.
If you find you need an extension on an assignment, contact the instructor immediately.
Definitions, 200-word reflective responses, or summary/responses
Forum posts and replies
Title of book for review
Final Project Question
Final Project Proposal
Week 1: Defining Terms
- Kraemer, “Pagan Traditions: Sacralizing the Body” (2016)
- Kraemer, Eros and Touch (2013), Introduction and Conclusion
- Fuller, Spirituality in the Flesh (2008), Introduction and Conclusion
Week 2: Theologies of the Embodied Self/Soul(s)
- Kraemer, Seeking the Mystery (2012) Chp 4, 83-85; 91-94
- Weidenbaum, “You Have to Take It With You” (2008)
- Abram, “The Perceptual Implications of Gaia” (1990)
- Whiting, “On Being a Holy Mother” (2011)
Week 3: Pain, Illness, and Disability
- Fuller, Spirituality In the Flesh, Chp 6
- Matthews, “Rooted in This Body: Learning Pantheism from Chronic Illness” (2013)
- Pearson, “Disabled Rites?: Ritual and Disability in Wicca” (2011)
- Pearson, “Embracing the Lash: Pain and Ritual as Spiritual Tools” (2011)
- Aldag, “How to Include the Physically Challenged in Group Rituals”
Week 4: Pleasure, Healing, and Touch
- Kraemer, Eros and Touch Chp 1 & 4
- Kirner, “Healing Community” (2014)
- Brown, “Touch and American Religions” (2009)
Week 5: Food and Water Justice
- Harvey, Animism (2005) Chp 6
- Rifkin, “Pagan Kosher” series (2013) (http://witchesandpagans.com/tags/tag/pagan-kosher.html)
- Larson, “Holy Water and Human Rights” (2011)
- UUA, “Ethical Eating: Food and Environmental Justice”
- Clifton, “The Hunter’s Eucharist” (1993)
- Adams, Neither Man Nor Beast (1995) excerpts
Week 6: Sexual and Erotic Diversity
- Rubin, “Thinking Sex” (1984/1992)
- Kraemer, Eros and Touch Chp 3
Week 7: Erotic Justice
- Kraemer, Eros and Touch Chp 2
- Hunter, Rites of Pleasure (2004) pp. 90-118, 142-146
- Kraemer and Aburrow, Pagan Consent Culture Introduction (2016)
- Betkowski, “Seeking a Morality of Difference” (2016)
Week 8: Race, Rac(ial)ism, and Ancestry
- Gallagher, “Weaving a Tangled Web? Pagan Ethics and Issues of History, ‘Race’ and Ethnicity in Pagan Identity” (2009)
- Bel, “Ancestors and Heritage in Paganism” (2016)
- Blanton, “Understanding the Definition of Racism” (2015)
- Skallagrimsson, “Racism in Asatru”
- Hale, “Marketing Rad Trad” (2015)
- Theurer, “Ancestor Work and Anti-Racism” (2015)
Week 9: Sexuality and Gender
- Kraemer, “Gender and Sexuality in Contemporary Paganism” (2012)
- Urban, Magia Sexualis (2006) Chp 6
- Salomonsen, Enchanted Feminism (2002) Chp 7
- Blain and Wallis, “The Ergi Seidman” (2001)
Week 10: Queer and Transgender Issues
- Hunter, Rites of Pleasure (2004) pp. 119-142
- Eller, Am I a Woman? (2003) Chp 1 & 2
- Kaldera, “The Third Voice” (2012)
- Stover, “When Pan Met Wendy: Gendered Membership Debates Among the Radical Faeries” (2008)
- Greene, “Transgender Inclusion Debates Reignite in Pagan Community” (2016)
Week 11: BDSM and Alternative Relationship Structures
- Hunter, Rites of Pleasure (2004) pp. 64-89, 147-173
- Henkin, “Counseling Bisexuals on BDSM Lifestyle Issues” (2005)
- Kaldera, “Walking the Underworld Paths: BDSM, Power Exchange, and Consent in a Sacred Context” (2016)
- Hoff and Sprott, “Therapy Experiences of Clients with BDSM Sexualities” (2009)
- Zell, “A Bouquet of Lovers” (1990)
- Weitzman, “Counseling Bisexuals in Polyamorous Relationships” (2005)
- Hutchins, “Playing with Sacred Fire: Building Erotic Communities” (2005)
Week 12: The Myth of the Temple Prostitute and the Contemporary “Sacred Harlot”
- Hunter, Rites of Pleasure (2004) pp. 174-194
- Hutchins, “Bisexual Women as Emblematic Sexual Healers and the Problematics of the Embodied Sacred Whore” (2002)
- Budin, The Myth of Sacred Prostitution (2008) Introduction, Chp 11
- Urban, Magia Sexualis (2006), Conclusion
Week 13: Final Projects
Week 14: Final Projects
Christine Hoff Kraemer and Yvonne Aburrow are pleased to announce the release of Pagan Consent Culture: Building Communities of Empathy and Autonomy, a new collection from Asphodel Press.
How might a Druid understand consent? How about a Wiccan, a Thelemite, a Heathen, or a Polytheist? In this collection, Pagans of many traditions show how to ground good consent practices in Pagan stories, liturgies, and values.
Although many Pagans see the body and sexuality as sacred, Pagan communities still struggle with the reality of assault and abuse. To build consent culture, good consent practices must be embraced by communities, not just by individuals—and consent is about much more than sexuality. Consent culture begins with the idea of autonomy, with recognizing our right to control our bodies and selves in all areas of life; and it is sustained by empathy, the ability to understand and share the emotional states of others.
In Part One of Pagan Consent Culture, writers develop specifically Pagan philosophies of consent, tackling complex issues such as power differentials, sexual initiation, rape culture in traditional myths, and relationships with the gods. Part Two presents personal narratives of abuse and healing, as well as policies to help prevent sexual abuse and assault and to effectively respond to it when it occurs. Finally, Part Three provides resources for teaching and practicing consent culture, including curricula and exercises for children and adults.
Pagan Consent Culture is available from Asphodel Press (via Lulu.com) in paperback and electronic formats.
Check out the Pagan Consent Culture website for further resources, as well as a free study guide!
Table of Contents
Part I: Developing Pagan Philosophies of Consent
- Culture of Consent, Culture of Sovereignty: A Recipe from a Druid’s Perspective, by John Beckett
- Thelema and Consent, by Brandy Williams
- Consent within Heathenry, by Sophia Sheree Martinez
- Matriarchy and Consent Culture in a Feminist Pagan Community, by Yeshe Rabbit
- Wicca and Consent, by Yvonne Aburrow
- The Anderson Faery Tradition and Sexual Initiation: An Interview with Traci, by Helix
- Consent. Contact. An Animist Approach to Consent, by Theo Wildcroft
- Seeking a Morality of Difference: A Polytheological Approach to Consent, by Julian Betkowski
- The Charge of the Goddess: Teachings about Desire and Its End, and Their Limitations, by Grove Harris
- Walking the Underworld Paths: BDSM, Power Exchange, and Consent in a Sacred Context, by Raven Kaldera
- Saving Iphigenia: Escaping Ancient Rape Culture through Creating Modern Myths, by Thenea Pantera
- Is “Tam Lin” a Rape Story? Yes, Maybe, and No, by A. Acland
- Godspousery and Consent, by Sebastian Lokason
Part II: Responding to Abuse and Assault
- The Third Degree: Exploitation and Initiation, by Jason Thomas Pitzl
- From Fear into Power: Transforming Survivorship Sarah Twichell Rosehill
- In the Midst of Avalon: Casualties of the Sexual Revolution, by Katessa S. Harkey
- Responding to Abuse in the Pagan Community, by Cat Chapin-Bishop
- Sexual Assault and Abuse Prevention: Safeguarding Policies for Pagan Communities, by Kim and Tracey Dent-Brown, with the Triple Horse Coven
- The Rite and Right of Refusal: Sexual Assault Prevention and Response in Communities and at Festivals, by Diana Rajchel
- Sex-Positive, Not Sex-Pressuring: Consent, Boundaries, and Ethics in Pagan Communities, by Shauna Aura Knight
- Living in Community with Trauma Survivors, by Lydia M. N. Crabtree
- Consent in Intergenerational Community, by Lasara Firefox Allen
Part III: Building Communities of Autonomy and Empathy
- Mindful Touch as a Religious Practice, by Christine Hoff Kraemer
- Consent Culture: Radical Love and Radical Accessibility, by Stasa Morgan-Appel
- Wild Naked Pagans and How to Host Them, by Tom Swiss
- Respect, Relationship and Responsibility: UU Resources for Pagan Consent Education, by Zebrine Gray
- Self-Possession as a Pillar of Parenting, by Nadirah Adeye
- Paganism, Children, and Consent Culture: An Interview with Sierra Black, by Sarah Whedon
- Teaching Consent Culture: Tips and Games for Kids, Teens, and Adults, by Christine Hoff Kraemer
- Asperger’s Syndrome and Consent Culture: An Interview with Vinnie West, Joshua Tenpenny, and Maya Kurentz, by Raven Kaldera
- Consent in Gardnerian Wiccan Practice, by Jo Anderson, with the Triple Horse Coven
- Teaching Sex Magick, by Sable Aradia
- Healing the Hungry Heart, by B. B. Blank
- Additional Resources
- Sample Handout: Tradition-Specific Consent Culture Class
- The Earth Religion Anti-Abuse Resolution (1988)
- A Pagan Community Statement on Religious Sexual Abuse (2009)
We decided that the title Sermons from the Mound no longer quite fitted the type of posts we are actually writing. Technically, a sermon is a reflection on a text, and an exposition of its meaning. That’s not what we are actually doing with our writing.
So we had a very enjoyable brainstorming session via email, with a total of fifty-five different suggestions for names for the blog. But we kept coming back to dowsing imagery, with its connotations of looking for hidden currents, connections with the unseen, hidden waters, and hidden patterns.
We also liked the fact that divining is another name for dowsing, so there is a pleasing symmetry in the name Dowsing for Divinity. The divine, if we choose to listen for it, to feel for its presence, is hidden just below the surface of things, in the woods and the waters and the rocks and trees, hidden in plain sight in the land itself.
As W B Yeats wrote:
Once every people in the world believed that trees were divine, and could take a human or grotesque shape and dance among the shadows; and that deer, and ravens and foxes, and wolves and bears, and clouds and pools, almost all things under the sun and moon, and the sun and moon, were not less divine and changeable. They saw in the rainbow the still-bent bow of a god thrown down in his negligence; they heard in the thunder the sound of his beaten water jar, or the tumult of his chariot wheels; and when a sudden flight of wild ducks, or of crows, passed over their heads, they thought they were gazing at the dead hastening to their rest….
I love this quote, and it was for me the starting-point in the creative process of finding a new name for the blog.
— Yvonne Aburrow
When the three of us started brainstorming a new name together, once someone tossed out the word “dowsing,” we kept circling back to it. Dowsing is a form of divination sometimes known as “water witching” because it’s often been used to find ground water (though it can also be employed to find metal, lost objects, gravesites, and more). To dowse, the diviner holds a forked stick with one end in each of their hands, and then follows the motion of the third end to find what they’re seeking.
I love dowsing as an image for the kind of theological exploration we do on this blog. Dowsing is an intuitive, physical activity that requires a receptive state of mind. Of course, we bring our education and analytical skills to our writing—these intellectual resources provide essential structure for our theology and practice. But the heart of what we’re creating here is experiential, not intellectual: it reaches for a place that is beyond words, but as close as our own flesh. Through writing and thinking and living and being, we are seeking: Divinity? Mystery? Our Selves? Perhaps all of those and more.
Dowsing also appeals to me as a metaphor because of the close relationship between spirit and water in many cultures. Water is used for blessings and baptisms; it can be found in healing baths and holy wells; it makes up 60% or more of our bodies, and it is essential for life. To me, dowsing for hidden water is a perfect image for spiritual seeking.
— Christine Hoff Kraemer
Pick up the forked stick and move by feel and feeling, towards the secret source, the spring and springing. Suss out sympathetic resonances, wait for the dip, the tug and pull. Close the eyes and trust that there is water, that you will find it. Dare to step forward.
To dowse is to listen. To dowse is to walk, aware.
In this space, we do theology by gut, by feel, listening under the surfaces of events and words, making our way through the terrains of intuition, experience and reflection.
Reflection…another water word. Pointing us back to the original mirror, the calm pool, surface in which to see and seek.
I stand with you in your efforts to be allowed to conduct same-sex marriages, and to be inclusive of LGBTQIA people.
I stand with you as you extend a welcome to people of any nationality and ethnicity.
I believe that the Heathen and Pagan virtue of hospitality is best expressed by including everyone who is interested in Heathenry, regardless of colour or sexual orientation. I am horrified to learn that you received hate mail from right-wing so-called Pagans because of your tolerance and inclusiveness. There is no room for racism or homophobia or transphobia in Heathenry, Druidry, Wicca, witchcraft, Paganism, polytheism, and kindred traditions.
The vast majority of Heathens, Druids, Pagans, Wiccans, witches, polytheists, and kindred traditions are against racism and homophobia.
Why is this important?
If you are opposed to racism and homophobia and transphobia in Heathenry and Paganism and polytheism and kindred religions, please sign my change.org petition,
to show your solidarity with Hilmar Örn Hilmarsson, the high priest of The Ásatrúarfélag, and the congregation of practitioners of the ancient heathen religion of Scandinavia and the settlers of Iceland.
I have been meaning to write an article about Pagan theology in the work of Terry Pratchett for ages. And this will probably not be that article; my thoughts are still too befuddled to write anything analytical. I knew that he was suffering, and found his speech a few years ago about assisted dying very moving and convincing. But I had not expected his passing to be so soon. I first discovered his books at about the age of 19 or 20, and have been reading and re-reading them ever since, enjoying his wonderfully inventive ideas and witty turn of phrase.
He was one of the very few writers to speculate on how deities come into being, first as particles of energy, then accumulating more energy from the minds of worshippers (in the book Small Gods). He was the inventor of the wonderful idea of the Dark Morris (the slow and silent dance that must be danced in the depths of the forest in order to make the wheel of the year turn again towards summer). Then there was Narrativium, the stuff of stories. He also had some really nifty ideas about ghosts (in Wyrd Sisters) and fairies (in Lords and Ladies), and what they are all about. I know he was an atheist, but he had a profoundly pagan world-view nonetheless. In any case, one can be both a Pagan and an atheist – and though he did not self-identify as a Pagan, I gather he was rather pleased that Pagans liked his work, and I think he did speak at a number of Pagan events. He was also a patron of the British Humanist Association.
Much of his work explores ideas of social justice. Earlier this year, I read his book Johnny and the Bomb, which had one of the best explanations of white privilege in it that I have seen. He also explored feminism in Monstrous Regiment, and gender identity in one of his other books.
He is one of the few authors to have personified Death as a kindly and merciful figure, indeed as a fully-fledged character. The only other one I can think of is Emily Dickinson.
Because I could not stop for Death –
He kindly stopped for me –
The Carriage held but just Ourselves –
~ Emily Dickinson, 1830 – 1886
And he really really liked cats. I am comforted that he died peacefully in bed with a cat sleeping next to him. It seems strange to be writing about him in the past tense. He was so full of life. I never met him in person, but his work has certainly informed a lot of my thinking. As a witch from the chalk, I will always be grateful for the character of Tiffany Aching. I love the chalk uplands of Hampshire, Wiltshire, and Sussex – my childhood stomping grounds – and the Chalk in the Discworld books is very evocative of that region.
If you haven’t read any of his books, you have a hefty treat in store. His characters – Granny Weatherwax, Tiffany Aching, Nanny Ogg, Greebo, the Oh God of Hangovers, the Tooth Fairy, Death, Susan, Polly Oliver, the wizards, are all brilliant.
If you wamt my advice, start with The Wyrd Sisters, then Witches Abroad, then Carpe Jugulum. Then there’s the Tiffany Aching series. And his other universes: the Long Earth, and the world of Johnny. And keep an eye out for Mrs Tachyon. Anything could happen when she is around.
It is obvious from reading his work that he was profoundly well read, and well versed in folklore and folk songs, very aware of landscape, and very interested in people. He leaves a tremendous legacy behind.
Tributes to Terry Pratchett
Articles about Terry Pratchett
With a mix of excitement and sadness, I am writing to announce my resignation as Managing Editor of the Patheos.com Pagan channel. I will very much miss the way this job brought me into daily contact with such thoughtful, dedicated people—both Pagans and people of other religious traditions. But I’m also excited to lead a slower-paced life and spend more time with my family. Think of me, please, chasing my toddler around outside without an electronic device in sight!
Our very own Jason Mankey will be taking up the mantle of Managing Editor. In addition to writing Raise the Horns, Jason is an accomplished ritualist, coven leader, and workshop presenter, with particular interest in popular music and contemporary Pagan history. Jason has been very committed to representing the Pagan channel to our community, most recently co-organizing a Patheos Pagan panel on blogging at Pantheacon. I’ve often heard him say that his blog cannot be successful unless the entire channel is doing well—we succeed or falter as a group. I think he’s going to do a fantastic job! I hope you’ll all offer him your support as he learns the ins and outs of the position. His official duties begin on March 1.
As for me, I’ll be taking a nice long break from the Pagan blogosphere while Yvonne and I are editing our Pagan Consent Culture anthology, and then I’ll be returning to occasional blogging at Sermons from the Mound. I look forward to remaining part of the Patheos Pagan community in this quieter and less public role.
Thank you all so much for the energy you lend to this space. I have learned so much from all of you, and I’m glad I will be able to go on doing so. Many blessings.
I’ve only been blogging here since 2012, but that’s been plenty of time to have some great conversations, especially with my fabulous co-writer Yvonne Aburrow. So, with no further ado, here are the top five most-read posts written by each of us for Sermons from the Mound. Happy Anniversary, Patheos!
5. Erotic Ethics and Pagan Consent Culture – In times of crisis, we often focus on what we DON’T want. But if we are to create a healthy consent culture, our vision of our erotic ethics must be framed in positive terms. What does a Pagan consent culture look like?
4. The Future of Paganism: What Pagans Can Learn from Pioneer Mormons – For Pagans who are interested in growing community and wielding political power in the service of minority religious rights, Mormons could be our teachers—particularly if we focus on nineteenth-century Mormons and the practice of gathering.
3. Pagan Theology: Recommended Resources – Looking for resources that explore the theoretical and theological bases for contemporary Pagan practice? Look no further: here’s an annotated list.
2. Three Legs on the Pagan Cauldron, or Must Pagans Be Polytheists? – In 2013, I think the three legs of the contemporary Pagan cauldron are these: polytheism, Goddess worship, and earth-based spirituality. These three focuses for belief and practice have all made a huge impact on what we think of as Paganism.
1. Theology Is Not Religious Studies – Theology can and should involve logic. Ultimately, however, logic is only a means: theology is religious conviction supported and shaped by reason. Religious studies, on the other hand, must always let reason win.
5. Pagan Sacred Texts – A fluid and interactive relationship with sacred texts is an important feature of contemporary Pagan traditions. We have all seen the dangers of people taking texts literally—let’s hope Pagans don’t slide down the same slippery slope.
4. Wiccanate Privilege and Polytheist Wiccans – We should dismantle Wiccanate privilege as soon as possible. Let’s have devotional polytheism, liturgical Paganism, Wiccan (rather than Wiccan-flavoured) ritual, revived Eleusinian mysteries, Heathen blots, Druid rituals… And let’s not have assumptions about what Pagans believe.
3. What Is Cultural Appropriation? – What is cultural appropriation? It’s about power, and context, and histories of persecution. The Native Americans had their land and livelihoods taken away, their cultural identity erased and derided, and now people are taking their spiritual practices.
2. What Is Magic and How Does It Work? – A friend on Facebook asked, how does magic work? My immediate response was, it depends what you mean by magic.
1. Silence Equals Complicity: Making Pagan Groups Safe for Everyone – We are supposed to be a community that values women, that believes women are the embodiment of the Divine just as much as men, if not more so. We are a community that celebrates all acts of love and pleasure. Well, let me tell you right now, anything less than enthusiastic consent is not an act of love and pleasure. Love and pleasure are sacred. Rape and abuse are the most horrible violations of the sacred integrity of the human body.