I haven’t done a “notable and quotable” for a while. I’ve been a bit busy making YouTube videos and promoting the second editions of my books, Dark Mirror and The Night Journey. But I spotted some great posts and thought they were worth sharing in case you missed them.Continue reading
In initiatory Wicca, there have been some fairly heated arguments over the years about what tradition means, and what aspects of Wicca can be creatively altered to be inclusive. When I started talking about making Wicca more inclusive for LGBTQIA+ people, the response from some people was “but what about the tradition?”
In this post, I propose a new approach to questions of tradition: more of a creative dialogue, and a focus on the real purpose of a tradition (which is the approach I have tried to take all along, but some people assumed that I was throwing away all adherence to tradition).
We are in the northern part of Turtle Island. We start every circle with a land acknowledgment and a blessing for the First Nations of this land. Today we invoked Brighid, goddess of smith-craft, poetry and healing. This is her message. She wanted me to put it on the Internet. Even if you don’t believe in channeling and goddesses: her message is truthful.
The revelation of the restored version of the Mystic Lamb from the Ghent Altarpiece got me thinking about theriomorphic deities.
The scary goggly eyes of the restored version attracted quite a lot of comment and even a scary meme of the Lamb winking.
Before you go and have a look at the pictures, I have to warn you that what has been seen cannot be unseen.
I’m still seeing people assuming that all Wiccans are duotheists. In my experience, this is simply not the case.
Do deities have gender? What about sexual characteristics? As non-physical (and some might say, metaphorical) beings, they can manifest in whatever form they want.
Some have argued that any form of theism is incompatible with science. Which is odd when so many scientists are theistic in some form or other.
The other day, I had an interesting discussion with Brenton Dickieson about the shape of the spiritual life.
I said, if I was to attribute a shape to my spirituality, it would be a tree, connecting spirit and matter, the heavens and the Earth, the human and the divine. If you think about the shape of a tree, its roots mirror its branches.
I often see Pagans, polytheists, and Christians talking about ethics and morality as if they were mandated by a deity, and as if that deity was the ultimate arbiter of what is good.
I mention Christians because it’s all too easy to pretend that Pagans are so much cleverer than Christians — but only because we don’t yet have the Pagan equivalent of a “What would Jesus do?” bracelet (as far as I know).