If a person I have known and loved before were trans (or intersex or non-binary or something else) I would honour that.
I would initiate them with a Priest or Priestess or all of us together or whatever the fuck worked to generate the dynamic interplay of energy needed.
I would invoke upon them the Goddess or the God and trust that the Gods know their own and would come.
I would kiss them as a sibling and hold them and call them by Priest, Priestess or Priestex or whatever term meant servant of the Gods to them and us.
I would teach them the beautiful and awe inspiring mysteries of the Gods and not shy away from the heterosexual generative story, but I would also explore the mysteries through other stories too and encourage them to write and share their own.
I would introduce them to the wider Gardnerian community and help them make friends and connections there.
I would work to heal them when they needed healing and receive healing from them also when I needed it.
I would work to confront my own discomfort and reconcile it, not seek to remove its source in fear.
I would work to understand where I may have done wrong and try to do better.
The person who wrote this chose to remain anonymous because of the way that transphobes tend to target inclusive people. I have shared it here with their permission.
“Inviting us to examine many different aspects of Initiatory Wicca, this book is aimed at both initiates and non-initiates. It could certainly be used as the basis of a coven training programme but is also invaluable for the solo practitioner.”
“The Night Journey utilizes the historical legend of the witch’s flight to the sabbat to expand Aburrow’s notion of a modern witchcraft which is “queer, transgressive, and resistant to authoritarian versions of reality.” In the spiritual world of The Night Journey, witchcraft isn’t seen as some sort of rarefied practice isolated from the messy mundane world, but as a beautiful, viable, and practical way of living in the world as a person of power and integrity … a revolutionary vision of traditional Wicca which looks to the Craft’s future while simultaneously honoring its traditions.”
Misha Magdalene, author of Outside the Charmed Circle: Exploring Gender & Sexuality in Magical Practice
“an outstanding Wicca 201, intended for already-active, primarily initiatory covens, that examines Wiccan praxis and theology. This is the next step once you have established a solid Wiccan practice. Many aspects of Wicca are examined with an eye towards inclusivity; Aburrow covers LGBTQ, BDSM, polyamory, and asexuality; physical and mental disabilities; cultural appropriation; and trauma recovery in the context of ritual practice, relationship to divinity, and mythology. …The author looks at some of the common Wiccan myths and makes suggestions for ways to incorporate deep ecology, from adapting the Wheel of the Year to appropriately reflect your climate and geography to reducing your carbon footprint.” — Sable Aradia
I was on the Missing Witches podcast recently. It’s a new and original format for a podcast: more like a structured group chat, ably facilitated by the lovely hosts.
Among other things, we discussed the subject of the book I’m currently writing, Changing Paths, which is about changing from one spiritual path to another. I was also really pleased with the circle opening that I did for this episode.
This month has been an odd mixture. I finally finished Mighty Stories, Dangerous Rituals, which I started in November. And I read Rewards and Fairies which is quite a melancholy book. I also finally got hold of The Dictionary of Obscure Sorrows in book form, for which I’ve been waiting for a long time, but it’s more of a dipping book. I read Esmond in India and found it a bit depressing. Then I read a collection of interviews with Ursula K Le Guin.
Both individual Pagans, and Pagan traditions, have unexamined baggage from their childhood. Individual Pagans have intellectual and emotional baggage from the tradition they grew up in (even if that tradition was atheism). Pagan traditions have baggage from the era in which they emerged.
I had never heard of moon water until very recently. It seems to be a piece of North American folk magic. It also seems to have gained in popularity very rapidly, especially on Instagram (and possibly on Tiktok too, but I’m not on there). So I wondered where it came from.
There are different ways to talk about one’s religion: interfaith dialogue, enthusiasm without any underlying agenda, evangelizing, and proselytizing. Each of these has different underlying assumptions and values.
Some time back I posted a video about cultural appropriation and Lora O’Brien pointed out that the modern Wiccan and Pagan usage of Sabbat names is appropriated from Irish culture and language.
Gerald Gardner and other early Wiccans did not use the Irish names for these festivals — that happened later. Wicca is not a Celtic religion.
It does seem wrong to lift these festivals out of context. There are other old names for these festivals in England and Wales (the Scots Gaelic has similar names to the Irish Gaelic, but pronounced differently).
I have discussed the Threefold Law in several previous articles but it’s never had its own post before. Most people get the wrong idea about the Threefold Law. It does not actually say that you get back threefold what you send out.