By Star Foster I am a "hard" polytheist. I believe that the Gods are sentient, individual beings of great power and wisdom, who are not all-powerful, all-knowing, or all-loving. They are incorporeal beings who can take corporeal form, and have the ability to wield energy and matter. They did not create the Universe, but they guide its evolution. They did not create energy or matter, but they did make the abundant diversity of the natural world in the same way a blacksmith wields air, fire, and ore to make steel. They are not supernatural, but an expression of the natural. I believe chaos and order form the primal polarity of the Universe and the Gods are those that gained sentience through the tension of chaos and order. They can wield these primal powers and thrive in the tension between them. The impetus to order is the more visible and easily identifiable of these primal powers. From the chaos of the Big Bang, the glorious dawn of the Universe, all matter and energy flowing outward away from chaos were drawn to order, forming galaxies and interdependent relationships. From the beginning, this ebb and flow has given shape to the Universe, interacting in increasingly complex ways over time. Energies evolved to form fixed yet dynamic states, which while interacting with matter never lose their unique composition. In short Gods, souls, and spirits came into being.

By Frater Barrabbas There has been a long tradition in modern witchcraft to spin the origins of that religion, to make it seem antique and ancient. When I became a witch many years ago, we called it the Old Religion because it was believed to be traceable all the way back to paleolithic times. Witchcraft was the supposed religion of our prehistoric ancestors, or so we thought. Most of the books published on witchcraft back in the those days had this historical perspective, and we all bought into it, believing that it was an obvious truth. Yet over time this whole perspective changed dramatically. This was due to the intrusion of real academics and historians who scrutinized our historical claims and beliefs, attempting to determine if there were any real historical antecedents to modern witchcraft. They found nothing to indicate that modern witchcraft was the rebirth of humanity’s oldest religion. We were guilty of unwittingly perpetuating an urban myth. Modern witchcraft was not the Old Religion after all. Not everyone in the various craft communities have taken the opinions of the historians to heart. There are still many individuals who believe that witchcraft, as an alternative pagan religion long suppressed, existed since the beginning of humanity. They believe that it survived through the dark ages and the reformation until the present times. What the historians have actually found out is much more complex and a lot less romantic. Modern witchcraft is a modern religi

By Frater Barrabbas There has been a long tradition in modern witchcraft to spin the origins of that religion, to make it seem antique and ancient. When I became a witch many years ago, we called it the Old Religion because it was believed to be traceable all the way back to paleolithic times. Witchcraft was the supposed religion of our prehistoric ancestors, or so we thought. Most of the books published on witchcraft back in the those days had this historical perspective, and we all bought into it, believing that it was an obvious truth. Yet over time this whole perspective changed dramatically. This was due to the intrusion of real academics and historians who scrutinized our historical claims and beliefs, attempting to determine if there were any real historical antecedents to modern witchcraft. They found nothing to indicate that modern witchcraft was the rebirth of humanity’s oldest religion. We were guilty of unwittingly perpetuating an urban myth. Modern witchcraft was not the Old Religion after all. Not everyone in the various craft communities have taken the opinions of the historians to heart. There are still many individuals who believe that witchcraft, as an alternative pagan religion long suppressed, existed since the beginning of humanity. They believe that it survived through the dark ages and the reformation until the present times. What the historians have actually found out is much more complex and a lot less romantic. Modern witchcraft is a modern religi

By Frater Barrabbas There has been a long tradition in modern witchcraft to spin the origins of that religion, to make it seem antique and ancient. When I became a witch many years ago, we called it the Old Religion because it was believed to be traceable all the way back to paleolithic times. Witchcraft was the supposed religion of our prehistoric ancestors, or so we thought. Most of the books published on witchcraft back in the those days had this historical perspective, and we all bought into it, believing that it was an obvious truth. Yet over time this whole perspective changed dramatically. This was due to the intrusion of real academics and historians who scrutinized our historical claims and beliefs, attempting to determine if there were any real historical antecedents to modern witchcraft. They found nothing to indicate that modern witchcraft was the rebirth of humanity’s oldest religion. We were guilty of unwittingly perpetuating an urban myth. Modern witchcraft was not the Old Religion after all. Not everyone in the various craft communities have taken the opinions of the historians to heart. There are still many individuals who believe that witchcraft, as an alternative pagan religion long suppressed, existed since the beginning of humanity. They believe that it survived through the dark ages and the reformation until the present times. What the historians have actually found out is much more complex and a lot less romantic. Modern witchcraft is a modern religi

By Ali All poetry begins in the dark. In the cave of memory, the new poet lies awake, wrapped in the simple, loose-fitting shift of a sleeper, listening to the echoes of her own breathing and the whine of her own blood in her ears, the only sounds. The close stone walls are damp with her exhalations, sighs of longing or uncertainty, muffled sobs or murmured joys. She can see nothing in the darkness, not even the low ceiling above, but in that senseless obscurity her memory moves, conjuring up fleeting images of apricots, water spigots and firelight, half-heard sounds of bare running feet or the rubbing of tree branches against brick. Sometimes the dank, unmoving air of the cave seems to bring her scents of autumn leaves rotting in the riverbed, or tangled woolen yarn, or muddy earth turned over and mixed with the smell of blossoms. These memories are in her, and they are the beginning of her art. She must seek out the language and -- its rhythms and articulations, the shapes of its vowels, the teeth and tongue of its consonant stops -- seek out the words that evoke and mirror sensation. In the unlit recesses of the cave, her mind works as her body lies still, remembering. The small round stone rests heavy on her belly -- she can feel its weight through the soft fabric and the way it rocks gently as each breath lifts it and lets it drop again. Her mind travels the stumbling, sometimes frantic pathways of the past, aflame with inspiration; she brings it back again, turns it o

Platonisms of the Early Empire and their Philosophical Contexts Reviewed by Ryan C. Fowler This 23rd volume in the Collection d’Études Classiques series contains seven articles that examine the trend by Plato’s followers of systemizing Plato’s philosophy from the 1st c. BCE onward. This process followed a variety of directions and was subjected to a number of philosophical influences, especially Aristotelian, Stoic, and Pythagorean. The result was a broad variety of “Platonisms” without strict orthodoxy, a situation that would change only with Plotinus. The editor’s introduction (p. 1-2) grounds the task as an attempt to determine precisely the contribution and content of “the key moments that together make up the long history of Platonism.” For the editors, the moment in which devotees of Plato became Platonists and started to look for doctrines that could be organized into a systemized whole is of major importance . This endeavor (“arguably”) started at the end of the Hellenistic era, “but especially in the early days of the Empire” (2). Much of what shaped this period, beyond the systemization itself, was due to the fact that many key doctrines were still undecided even after centuries of debate. No less significant were the other forces with which Platonism was confronted: a renewed interest in Aristotelian texts; a renewed Pythagorean tradition; the continued importance of Stoicism; and the integration or rejection of the Hellenistic (New) Academy, the Platonism of wh

By Isaac Bonewits As with the words "artist," "doctor," "scientist," or "diviner," the word "witch" is almost meaningless without some sort of qualifying adjective in front of it. Here is a brief review, in alphabetical order, of the classification system I have created to distinguish the various European and American sorts of witches from one another. Note that several of these categories are capable of overlapping and/or of being mixed by living individuals. Anthropologic Witchcraft Anything an anthropologist calls "witchcraft," usually referring to either or both of the following meanings: 1. The practices of independent (real or supposed) magic users who are suspected of at least sometimes using their magic outside of their society's accepted cultural norms 2. A perceived state, often involuntary, of being a monster who can curse people with the "evil eye" Christian Witchcraft, a.k.a. Christo-Wicca The beliefs and practices of those who mix Neoclassic Witchcraft (see below) and/or Neopagan Witchcraft (Wicca) with a liberal form of Christianity, thus creating new Mesopagan versions of Wicca. Those who do primarily the former are often believers that "witchcraft is a craft," not a religion. Those who do primarily the latter are looked at askance by most Wiccans, who are inclined to think of them as "heretics." Naturally, all but the most liberal of Christians consider people doing any flavor whatsoever of witchcraft to be heretics, since Christian priests, preachers,

By Tim A large part of Paganism involves the rejection of mainstream values and beliefs. Our parent culture looks down upon the use of idols as objects of worship, Goddess worship, the practice of magick, premarital and homosexual sex, polytheism, and – in some cases – direct access to the Divine. Pagans, however, embrace all of these things in one way or another. You could even say that our faith involves a hefty portion of rejecting what we have been taught. According to Ronald Hutton, the roots of modern religious witchcraft run directly through the revival of the Greek god Pan in the 19th century. Smack in the midst of the industrial age, when smoky factories and urban living were beginning their relentless march into the human lifestyle, Pan stood for the radical idea the “nature is good.” He was the embodiment of the rejection of modern life who stood for free love, fun, happiness, and nature instead of cold, smoky industrial, toil – all of which were, by default, supported by the dominant Christian church. As one of the most cited Deities in 19th century English literature, Pan’s stand against rationalism an industrialism is a bold statement that forms the core of modern paganism: we reject a lot about mainstream society and religion. In the classic musical My Fair Lady, we see a similar competition between traditional- and counter- culture. As Professor Higgins, the paragon of high society attempts to train low-born Eliza Doolittle how to speak and behave i

By Tim A large part of Paganism involves the rejection of mainstream values and beliefs. Our parent culture looks down upon the use of idols as objects of worship, Goddess worship, the practice of magick, premarital and homosexual sex, polytheism, and – in some cases – direct access to the Divine. Pagans, however, embrace all of these things in one way or another. You could even say that our faith involves a hefty portion of rejecting what we have been taught. According to Ronald Hutton, the roots of modern religious witchcraft run directly through the revival of the Greek god Pan in the 19th century. Smack in the midst of the industrial age, when smoky factories and urban living were beginning their relentless march into the human lifestyle, Pan stood for the radical idea the “nature is good.” He was the embodiment of the rejection of modern life who stood for free love, fun, happiness, and nature instead of cold, smoky industrial, toil – all of which were, by default, supported by the dominant Christian church. As one of the most cited Deities in 19th century English literature, Pan’s stand against rationalism an industrialism is a bold statement that forms the core of modern paganism: we reject a lot about mainstream society and religion. In the classic musical My Fair Lady, we see a similar competition between traditional- and counter- culture. As Professor Higgins, the paragon of high society attempts to train low-born Eliza Doolittle how to speak and behave i

By Larisa It can be difficult to keep an altar, when you have little kids running about. Even slightly older children (8 or 9) get curious, want to play with the things you have up there, etc. And, animals too can get in the way and/or hurt themselves on what you have on your altar. The first thing you can do, to help with these concerns, is put your altar up on a higher surface (fireplace mantle, etc.). I have mine on top of a rather high dresser in my room. Given it's height and location within the room, items are kept "out of sight, out of mind" for the most part, and it's too high to encourage the kids to play with it, or the cats to jump all the way up there when there are other surfaces, closer to the window. ;) Another thing you could do is to place your altar in a location not easily accessible to children. For instance, if you have your office closed most of the time, with a child gate up so that your toddler can't play with your computer or the plugs.

By Athmey M. Richter I recently had a chance to visit one of the most gorgeous natural wonders of North America, one which despite a loaded ancient past, is often ignored as a site of Native American importance: Lake Tahoe. Nestled in the Sierra Nevada mountains of northern California and Nevada, Lake Tahoe and its surrounding smaller lakes were created through a combination of fault line activity between the geological plates of the earth’s crust and the eruption of the nearby and now extinct Mount Pluto, which dammed up a large portion of the northern end of Lake Tahoe, resulting in the Lake’s particularly unique size and depth for the region. It is, in fact, the sixteenth deepest lake in the world, and the second deepest in North America. Lake Tahoe is surrounded by ridiculously majestic mountains and strands upon strands of alpine trees. It is a place both of great beauty and abundant resources. It is no wonder that when mankind first migrated across the northern icy land bridges and into what is now the continental USA; many of them lingered by Lake Tahoe, refusing to follow their brethren farther south and east across the wider North American plains as indicated by the antiquity of the local dialect and its unique place within the linguistic branches of Native American culture. Classified in antiquity variously as the Martis complex and then the Kings Beach complex; when white settlers arrived in Lake Tahoe approximately 300 years ago, the local people called themsel

By Damon Leff In its review of Malawi's Witchcraft Act the Malawi Law Commission asked eight questions for further discussion. I'll answer the first two and last questions posed by the Commission from the point of view of actual Witches; Does Witchcraft exist? Does the law need to change the legal assumption that witchcraft does not exist? If the law recognizes the existence of witchcraft, would it mean that the law is legitimizing witchcraft? "There are more Witches in the Pagan movement than there are other Pagan practices, but we are only one among a variety of religious paths that I think fall under the term Paganism". Aline O'Brien, better known to Pagans internationally as M. Macha NightMare, describes herself as a Priestess and Witch. O'Brien is the President of the Board of Directors of a U.S. Pagan seminary, Cherry Hill Seminary. "My religion is not a faith, as other religious persons define this term. It is experiential. In the world of interfaith relations in which I am active, we distinguish between revealed Abrahamic religions and experiential religions of the Pagan religious movement. In the context of interfaith, I call myself a Pagan. In the academic field of religious studies, Paganism is considered a new religious movement (NRM), meaning that it is fewer than 200 years old. We share this NRM category with Latter Day Saints, Baha'i, Scientology and others. I hasten to emphasize that we Pagans draw upon a rich heritage. However, as a sociological phenomenon

By Zan In the promotional art, the Four stride toward the watcher with pantherine presence. They appear to have marched out of some portal in the time/space continuum, which crackles with cosmic energy behind them. Their dress is what I would call Goth-Catholic School-Girl; their progress seems as invincible as that of the Chariot in the Tarot. It is almost as if they are issuing a prophecy: Prepare! We are the Wicca Generation and we are coming- The time is 1996, and these are the young women of The Craft. The Craft (Wicca’s “Coming Out” movie; the first movie- not counting brief sections of Oliver Stone’s 1991 The Doors- to feature Wicca in its plot) seems prescient now in ways that were not readily apparent at the time. The Mean Girl Syndrome, which features so heavily in Rochelle’s story-line, had not yet entered the public consciousness; now of course we regard such bullying, harassing, combative behavior a serious social issue. (The Craft’s solution to smug, self-satisfied Mean White Girls? Use Wicca to make that Bitch’s pretty blonde hair fall out- shows her.)

By Nola The distinction between contemporary Stregheria and traditional Italian magic, healing and spiritual practice has lately been the subject of lively debate on a number of listserves and websites. In this brief essay, I will attempt to summarize some of my academic publications on this theme for a non-scholarly audience, and to encourage further research, questions and discussion on this topic. I should state at the outset that my approach is academic: as an anthropologist and folklorist, I consider both Stregheria and Italian vernacular magic as important facets of culture in their own right. My intention is not to support or deny the authenticity of either, but to help readers understand both in the contexts in which they developed, and how the former grew from the latter in the context of the Italian American diaspora. *Stregheria* is an Italian American variety of Neo-Pagan Witchcraft. It owes its origins to Aradia, or the Gospel of the Witches (1889), a collection of spells, rhymes and legends which amateur folklorist Charles G. Leland claimed came from a Florentine fortune-teller named Maddalena. According to Leland, Maddalena belonged to a family of witches who practiced a form of pagan religion centered on the worship of the moon goddess Diana. Leland interpreted the materials he collected according to popular folklore theories of the late 19th century: as survivals of ancient pagan religions, specifically those of the Romans and Etruscans, whose civilization

By Michael Berman The question of whether Shamanism is a religion, a way of life, or a methodology will be considered, and the implications that this has on the attitude towards, and serious study of the subject. Even acknowledged experts in the field appear to skirt the issue of whether Shamanism can be regarded as a religion or not. It would seem that for some people the word religion has negative connotations and they do their best to avoid it at all costs – partly perhaps because it is unfashionable, partly perhaps because it is so difficult to define. The intention in this paper, however, is to tackle the question head-on, in the hope of contributing something new to the discussion. The Pagan Federation defines Paganism as the practice of polytheistic or pantheistic nature-worshipping religions, and includes Shamanism under its umbrella. It will be argued, however, that whether Shamanism is actually pantheistic or not is debatable, and perhaps something that needs to be reconsidered.

By Frater Barrabbas I have previously discussed how the Cycle of the Hero is also the transformative process of transcendental initiation, and you can find it here. The fact that the twenty-two stages which Joseph Campbell assembled to illustrate this worldwide mythic template also matches the twenty-two trumps of the Major Arcana of the Tarot was a major revelation for me. As you can imagine, I have found all sorts of uses for that comparative analogy. However, my next objective is to show how this process can be integrated into one’s magickal workings, thereby acquiring the ability to trigger the process of transformation. Keep in mind that transformation is not something that can be thoroughly controlled or contained. One can unleash it, but then it finds its own resolution. Transformation is still something that occurs practically unbidden, but often happens to the candidate when he or she has surpassed and outstripped what was known and accepted, and enters into the domain of the unknown and the unexpected.

By Erebos Contemporary Paganism lacks a unified culture and without this Pagans may never really succeed in developing as a stand-alone spiritual or religious tradition. Culture (from the Latin cultura stemming from colere, meaning to cultivate) is a term that has different meanings, two of which are: • An integrated pattern of human knowledge, belief, and behaviour that depends upon the capacity for symbolic thought and social learning, • The set of shared attitudes, values, goals, and practices that characterizes an institution, organization or group. Paganism especially fails in the second definition of culture, as its has no true set of shared attitudes, values, goals, and practices that characterizes an institution, organization or group.

Reviewed by Rebecca Elson Obviously I’m no expert on the Western Esoteric traditions, because let’s face it, I’m not an expert on anything, but I will dare say that this is the best introduction to the subject matter I’ve ever seen, or possibly that’s ever been published. My introduction to the subject matter was the book “Magick for Beginners” by J.H. Brennen, which I still highly recommend to anyone looking for a tiny taste of Western Occult practices. In writing him a letter (yes, I liked the book so much that I wrote the author), he suggested looking at Dion Fortune and Israel Regardie. Fortune and Regardie are both respected pillars of the ceremonial magic community but their works are dense and difficult for a beginner to wrap their brains around, or at least for this beginner they are. If only “The Temple of High Magic” had been available then! Bergen’s book thoroughly answers the question, “What are the Western Esoteric traditions all about?” Seriously, if some random person I met on the street that I had never seen before in my life went, “Hey stranger I’ve never seen before, what is all this Western Occult/Mystery stuff like?”, I would say not a word and put “The Temple of High Magic” in their hands.

By Frater Barrabbas I have previously discussed how the Cycle of the Hero is also the transformative process of transcendental initiation, and you can find it here. The fact that the twenty-two stages which Joseph Campbell assembled to illustrate this worldwide mythic template also matches the twenty-two trumps of the Major Arcana of the Tarot was a major revelation for me. As you can imagine, I have found all sorts of uses for that comparative analogy. However, my next objective is to show how this process can be integrated into one’s magickal workings, thereby acquiring the ability to trigger the process of transformation. Keep in mind that transformation is not something that can be thoroughly controlled or contained. One can unleash it, but then it finds its own resolution. Transformation is still something that occurs practically unbidden, but often happens to the candidate when he or she has surpassed and outstripped what was known and accepted, and enters into the domain of the unknown and the unexpected.

By Star Foster There are few issues more controversial in Paganism than if and how we should engage in interfaith work. Passionate voices debate the pros and cons. Some are wary, remembering a time when interfaith work, and being publicly Pagan, was far more dangerous than it is today. Others are determined that it is necessary for our survival. I’ve just had a day that has been illuminating, and as I rarely do so, I hope you’ll forgive me for tooting the horn of my own company. I work here at Patheos, doing both things magically Pagan and mundanely behind the scenes. To get some training on some ineffably geeky stuff I flew out to Denver for a few days. It was a pleasure to meet the folks I’d been working with remotely for months. These are people who are of different religious backgrounds who engage in serious dialogue about things that matter in a civil and friendly manner

By Swain Wodening No one knows for certain how to gain favor with the Gods. Therefore, what is said here should only be taken as suggestions, and not a sure fire way to gain their favor. Every Heathen, I think wishes the favor of the Gods. Why else would we pray to them, entreat them, give them libations. But this is not the only way to gain their favor. More goes into gaining the favor of the Gods than simple ritual. One must live by the thews and live an honorable life. Honor amongst the ancient Heathens was not seen as an inner quality, but seen as how one was viewed from the outside. It was therefore based on one’s deeds, and not on such ideas as devotion and faith. Old English ár can be defined as ?glory, rank, respect given one.? It also relates well to the concepts of weorð “worth,” and especially dóm whose primary meaning is most often when not being used of law, ?fame, renown.? Since honor was how folks viewed you, one must do honorable deeds for all to see. To have honor one must live certain thews. Primary amongst these are hospitality and generosity. In ancient times travel was a dangerous ordeal. There were no inns or motels to stop in for a bit of rest. One had to rely on the kindness of others to have a place to stay. It was a matter of survival. Hospitality was so important that the Havamal has many words of advice to offer on it. One of my favor passages is as follows: Water, too, that he may wash before eating, Handcloth?s and a hearty welcome, Courteous w

By Johann Hari And now congregation, put your hands together and give thanks, for I come bearing Good News. Britain is now the most irreligious country on earth. This island has shed superstition faster and more completely than anywhere else. Some 63 percent of us are non-believers, according to an ICM study, while 82 percent say religion is a cause of harmful division. Now, let us stand and sing our new national hymn: Jerusalem was dismantled here/ in England's green and pleasant land. How did it happen? For centuries, religion was insulated from criticism in Britain. First its opponents were burned, then jailed, then shunned. But once there was a free marketplace of ideas, once people could finally hear both the religious arguments and the rationalist criticisms of them, the religious lost the British people. Their case was too weak, their opposition to divorce and abortion and gay people too cruel, their evidence for their claims non-existent. Once they had to rely on persuasion rather than intimidation, the story of British Christianity came to an end.

By Larry O'Hanlon Dogs, cats, cows and other domesticated animals played a key role in human evolution, according to a theory being published by paleoanthropologist Pat Shipman of Penn State University. The uniquely human habit of taking in and employing animals — even competitors like wolves —spurred on human tool-making and language, which have both driven humanity's success, Shipman says. "Wherever you go in the world, whatever ecosystem, whatever culture, people live with animals," Shipman told Discovery News.

By Buyekezwa Makwabe Meet Adrian Williams, the only pentacle-wearing witch in parliament. But the card-carrying ANC and South African Communist Party member, 43, from Mpumalanga has renounced the terms "witch" and "witchcraft" because he maintains the issue needs to be treated with sensitivity in South Africa. Williams practises "magick", but calls himself a pagan or eclectic wiccan. "Eclectic means that I don't follow any specific tradition - where they have a way of dressing, they cast their circle in a particular way. I don't have any particular way of invoking.

By Patti Wigington A reader wants to know, “I’m new to NeoWiccan practice and I read I’m not supposed to eat for 24 hours before a ritual. I’m getting ready to do my first ritual but I have a medical condition and I could get really sick if I go for 24 hours without eating. Is there a prayer or charm I can do before the ritual to keep from getting sick?” Answer: Yes, and this is very important. Look in the mirror, and repeat the following mantra: EAT. CELEBRATE. BE HEALTHY. Seriously, I know that some traditions require a 24-hour fast before ritual, but if you're not part of those traditions then that rule doesn't have to apply to you. More importantly, you need to take care of yourself and your health. If you're new to Pagan practice, and you're following a tradition that is more eclectic than established, then there's no reason you should make yourself ill by following a guideline from someone else's rulebook.

By Deepak Chopra The soul has never lacked for believers, including around 90% of the American public, according to pollsters. But science has remained aloof, basically for two reasons. First, the soul has been assumed to be a matter of personal belief, not objective knowledge. Second, science deals in visible, concrete things using objective data. But since the era of quantum physics began over a century ago, invisible things and fleeting events have entered science, so subtle that the realm from which they emerge is almost a matter of faith. Now some scientists are willing to venture into the once forbidden territory of the soul, attempting to extract a theory that will allow for its existence. Redefined by the new field of quantum biology, the soul could be the link that connects individuals to the universe, a dynamic connection that could explain how consciousness came about, and why the cosmos itself seems to mirror our own intelligence and creativity. Below are components of an argument for a secular soul based on quantum physics and biology.

We’ve all heard various myths about tarot—at least those of us who have studied tarot. But lots of people haven’t studied tarot, so how can they know what to believe or not believe? Many professional readers consider educating the public about tarot, including busting tarot myths. Author Kim Huggens has listed 4 common tarot myths in her recent book Tarot 101 (an awesome book especially for those who enjoy a course-like structure to their tarot studies as well as plenty of depth mixed with fun). She writes: Methods of Obtaining a Tarot Deck Some suggest that only a deck gifted to you will work. I have brought almost all my decks, and I am sure they “work.” I find that the idea that the magic is in the physical deck itself rather than in the skill and ability of the tarot reader leaves no room for improvement. Further , if we all waited to receive a tarot deck as gift before beginning reading, some of us would be waiting forever!

By SilentOwl Before Christianity took hold in Ireland (and even afterwards) within the traditional pagan agricultural culture it was believed that the spirit of the corn lived amongst the crop, and that when the crop was harvested it was made effectively homeless. The people believed a spirit lived in the field and as they cut the harvest the spirit retreated before them. The last bunch of corn was kept and given to the oldest man to plait and keep it on the wall until the following year's crop was sewn when the spirit would be returned to the field by being shaken from last year’s corn bunch. In Ireland, the final sheaf was gathered with great ceremony, celebrating the living things that might be living within it. If you think about it, that makes sense, a cornfield is a perfect nesting place for small animals, such as rabbits, mice, birds, or frogs. As the reaper’s harvested the crop, the animals within fled, until there was only one sheaf left. Since the animal was more often than not a small, very frightened hare, the phrase "putting the hare out of the corn" came to mean the end of the reaping.

There have been very few movies that illustrate Paganism. The few that do show Paganism have fleeting glimpses of Pagan practices most often taken out of context, used as mere plot points rather than presenting real Pagan practices, and are usually given a very negative light. There is only one film I’ve ever seen that reveals what it might be like to live fully in an actual Pagan world and that presents real Pagan practices. That film, of course, is Robin Hardy’s 1973 movie, The Wicker Man. Warning! Spoiler Alert! This post reveals what happens in the movie.

There have been very few movies that illustrate Paganism. The few that do show Paganism have fleeting glimpses of Pagan practices most often taken out of context, used as mere plot points rather than presenting real Pagan practices, and are usually given a very negative light. There is only one film I’ve ever seen that reveals what it might be like to live fully in an actual Pagan world and that presents real Pagan practices. That film, of course, is Robin Hardy’s 1973 movie, The Wicker Man. Warning! Spoiler Alert! This post reveals what happens in the movie.

By Iain T. Benson Abstract: In recent years, the Canadian judiciary has played an increasingly prominent role in determining the place of religion in the public sphere. Some of their decisions have led to greater religious inclusivity, while some have led to an increasing marginalization of religious communities. This paper examines the impact of some of these decisions on the public dimension of religious life. It considers the role of freedom of religion, equality, faith and belief in the lives of both religious and nonreligious citizens. It argues that the role of law is not to promote a single, monolithic conception of citizenship, but instead to foster a diverse and tolerant multicultural society that protects the sanctity of its citizens’ beliefs. Consequently, the public sphere may be best understood as a realm of competing belief systems, all of which must be accorded proper respect.

By Daniel Lippman Younger Americans, between the ages of 36 to 50, are more likely to be loyal to religion than Baby Boomers, according to new research. In a study published in the Journal for the Scientific Study of Religion, Philip Schwadel, of the University of Nebraska-Lincoln, said this was true even though they were less likely than previous generations to have been brought up with a religion. He said the trend "is good news for those who worry about declining religious adherence." Schwadel attributed the younger generation's overall loyalty to religion to a less staid and more innovative religious scene in America today, while religion in the past was more conservative, less diverse and stricter.

By Daniel Lippman Younger Americans, between the ages of 36 to 50, are more likely to be loyal to religion than Baby Boomers, according to new research. In a study published in the Journal for the Scientific Study of Religion, Philip Schwadel, of the University of Nebraska-Lincoln, said this was true even though they were less likely than previous generations to have been brought up with a religion. He said the trend "is good news for those who worry about declining religious adherence." Schwadel attributed the younger generation's overall loyalty to religion to a less staid and more innovative religious scene in America today, while religion in the past was more conservative, less diverse and stricter.

By Daniel Lippman Younger Americans, between the ages of 36 to 50, are more likely to be loyal to religion than Baby Boomers, according to new research. In a study published in the Journal for the Scientific Study of Religion, Philip Schwadel, of the University of Nebraska-Lincoln, said this was true even though they were less likely than previous generations to have been brought up with a religion. He said the trend "is good news for those who worry about declining religious adherence." Schwadel attributed the younger generation's overall loyalty to religion to a less staid and more innovative religious scene in America today, while religion in the past was more conservative, less diverse and stricter.

By Laura I contend that football is, in fact, a Pagan sport. Allow me to explain. My main religious focus is Hellenic, so I honor the Gods and Goddesses of Ancient Greece. Ancient Greece as we know it was not a unified country. It consisted of many city-states that frequently engaged in war with other city-states. The most well known story is the Trojan War as depicted by Homer in the Iliad. And for the Greeks, war was very much a sport of the Gods. When I watch an NFL Football game, I see it as a way to role-play war as a game of skill and strategy. In fact, the main reason I love football so much is that it is a game of strategy and not of chance. Every decision made, both on and off the field, affects the possible outcome of each game. In the off season you have free agency where you work with established players and other teams to trade for the best possible roster. After that, the draft where the best and brightest players of college teams are available to be selected. Sometimes football players are considered dumb jocks, and some of them might be, but to get to the NFL many players attend some of the best colleges in the country. For instance, one of the star players on my team of choice is a graduate of Georgia Tech in the field of Engineering. After the draft there is more off-season decision-making and then we arrive at training camp, the preseason and finally, in the fall, games begin. There are only 16 games, most played on Sundays, and only 32 t

It is unknown exactly how many fall victim to scams and cons by "brujeria" (witchcraft) in Costa Rica, only that in San José alone at least 10 criminal complaints are filed each year. For this, the sub-director del Organismo de Investigación Judicial (OIJ), Francisco Segura, is calling on legislators to close the loophole in the law that allows the practice brujeria and the placing ads in the media that leads the public to be scammed. The investigative unit that handles the complaints is the Fiscalía de Fraudes. Segura says that this year alone the five complaints filed amount to some ¢40 million colones being scammed. But, the total loss could actually be much higher, assures Segura, as many do not report the scam mainly out of feelings of shame, while others fear reprisals or curses.

Reviewed by Carl O’Brien This Festschrift comprises forty essays in German, English, French and Spanish, which were presented to Fritz Graf on his sixty-fifth birthday. The volume is both wide-ranging in terms of the international dimension of the contributors (from ten different countries) as well as the scope of the papers, covering not just Graeco-Roman myth, but also Egyptian, Indian and Rabbinic literature. This breadth can also be observed in the range of periods covered; while the bulk of the chapters concentrate on classical antiquity, the medieval period and even modern Europe are also treated. The volume is a monument, both to the importance and interdisciplinarity which the study of myth has attained, as well as its significance beyond that of ancient religion: Brisson's analysis of Porphyry's Vita Plotini 10.1-3, Blok's examination of the origins of the Athenian autochthony myth or Zimmerman's survey of the origin of literary genres reveal the manner in which myth can function as a key which unlocks further insights in areas such as philosophy, politics or literature. Each chapter provides an extensive bibliography at the end. Despite the range of the subject-material of the individual chapters, the material is arranged into coherent sections: Connections; Cult and Ritual; Astrology, Magic and Prophecy; Places; Human and Animal; Protagonists; and the most extensive section: Literature and Art. The first section, Connections, examines the nature of myth itself.

By Zan Fraser Here is an interesting piece from . . .The New York Times, Arts Section (Anthony Tommasini, “Tannhauser for Tender Hearts,” Aug 7, 2010, p. C1): Responding to frustration that its productions are so inadvertently exclusive- the Festspielhaus seats only about 2000, and opera lovers can wait ten years to receive a coveted ticket- the Bayreuth Festival of Germany (“as much a shrine to Wagner as a festival of his works”) is searching for ways to open up its offerings to a wider audience. Accordingly, this summer the festival presented ten performances of a special (70-minute) Kid’s Version of Tannhauser, as part of its Wagner for Children program (the show was performed in a rehearsal hall). As I am sure that many Juggler readers are aware (but perhaps one or two are not): Tannhauser is a very famous Pagan German expression of a really common mythological story found through Celtic-Teutonic Europe- the journey of a Mortal into the Mysterious Otherworld that always seems lurking in Celtic-Teutonic myth. In Celtic story, this Otherworld tends to be Faerey-Land; in Germanic regions (dominated by mountains), the Otherworld tends to exist Magickally within the hearts of mountain-peaks.

By Eve It seems that in many parts of the world, even with all our diverse cultures and beliefs, the act of hanging a protective charm on our doors to bring luck or keep evil spirits out of our homes is widely practiced. 1. Horseshoe Possibly the most famous of these charms is the horseshoe. Believed to repel witches from entering your house, as well as to bring good luck to all who pass, the horseshoe must be hung above your front door and may either be nailed facing up or down. This belief originated from 16th century English folklore and horseshoes continues to greet visitors to homes around the world.

By Star Foster This morning I found the most fabulous video in my Facebook feed. It was a young woman describing irresponsible eclecticism as “treating the Gods like Pokemon”. What a brilliant way to describe this phenomenon. When people first discover Paganism they tend to delve into practices that can be considered unethical by the larger community. Generally it’s a combination of exuberance, ignorance and bad information that leads people to do rather silly things in the name of religious exploration. I blushingly admit to spending many hours trying to change my hair color by magic. It was part of my learning process, and it did get me to meditate and visualize! One of the biggest issues in the Pagan community is where we define the limits of tolerance. While “newbies” will, and to some extent are expected to, make mistakes, there are writers, teachers and elders who promote the very ideas and practices for which we scold neophytes. How can we expect to have productive interfaith dialogue, when our ecumenical dialogue is so limited?

By Uncle Thor Anything spiritual must be practical. This world is as spiritual as any other. The idea of spirituality being impractical is ridiculous. Impractical spirituality is a false idea indulged by several monotheistic religions. In reality, if something is not practical, it is not spiritual. Genuine spiritual law is not a pronouncement of a scripture or a set of rules. Spiritual law is an operating principle, much like a natural law. In fact, spiritual law is natural and therefore is part of natural law. It is as natural as the laws of gravity, inertia, and action & reaction. The Runes are one of many ways we can use to apply spiritual law. Each Rune has a law and an essence of its own. In effect, each is a principle and has certain properties. Just as we can apply the natural laws of electricity to our benefit, so we can use spiritual forces. We need to know how it works so we can work with it and thereby get it to work for us.

By Matt Anon Life behaves as if it were going on. The universe behaves as if Gods exist. The Psyche is not bound by the laws of time and space… “I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full. As well might ye say anything else of nothingness, as for instance, white is it, or black, or again, it is not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities. This nothingness or fullness we name the PLEROMA. Therein both thinking and being cease, since the eternal and infinite possess no qualities. In it no being is, for he then would be distinct from the pleroma, and would possess qualities which would distinguish him as something distinct from the pleroma. In the pleroma there is nothing and everything. It is quite fruitless to think about the pleroma, for this would mean self-dissolution.

By Hrafnkell Haraldsson Christians are always asking themselves, “What would Jesus do?” though there is no real evidence they ever answer the question; perhaps because they don’t want to know. It would likely oppose what they’re so eager to do. How often do I ask myself, in a similar vein, “What would my ancestors do?” It’s a question that is bound to come up among those who adhere more strongly to historical standards in the reconstruction and revival of ancient religions. We tend to be very ancestor oriented and traditional minded, even as those traditions are being reconstructed and reinterpreted in light of the passing of a thousand years or more. Of course, I’m not a reconstructionist but a revivalist, if I must take a label. Heathen reconstructionists are no more able to reconstruct the past than Christian reconstructionists. The main reason is that it’s gone and past. Many centuries have passed and the world has changed.

By Bob Patrick On more than one occasion, I have heard the terms “polytheists” and “monotheists” used by people to describe themselves. What fascinates me is the easy way that some modern pagans identify themselves as polytheists with little understanding, it seems, of who created this term and what it implies. I have full sympathy for why modern pagans might not be comfortable using the term “monotheist” to describe themselves. I’m just not sure why they think that “polytheist” is a better alternative. The word “polytheism” entered English from a Latin word (polytheismus) formed from Greek roots which mean “many gods”. The Latin passed into French as polytheisme. It is first used in English in the early 1600’s. This is important to note: the word comes into our language in Europe at a time when Christianity is at its height of influence, religiously and politically. In short, polytheism was a Christian word, and it was created to help draw distinctions and divisions between those who are not what Christians value — monotheists (also a Christian word). Given that this word was created by Christians to distinguish those who are not like themselves and done so for their own theological, philosophical and culturally specific conversations, I am not at all sure why someone who is not Christian would want to use it. The history and meaning of the word have their starting points in Christianity. Without presuming to speak definitively for all Christians, I think it important to

By Sarah An alraun is a herbal root found in human form, or carved to be, and used as a magical talisman. The most famous of such roots being Mandrake, but many other roots have been used in history as well including bryony, dandelion, thistle, as well as tree roots. Don’t snub humbler roots than Mandrake (whose reputation was significantly blown up by medieval herbalists to charge a large sum). Did you know the oft-hated dandelion belongs to the dark goddess Hecate and has powers of divination and summoning spirits? In Germanic folklore, it was the local village wise woman who created alrauns. The word alraun itself is derived from “rune” which is an old Germanic and Celtic term for mystery, magic, and secrets. In 1700s Germany there were witches who called themselves Alrune believing it was the name of a goddess of the crossroads. Once an alraun is made it belongs solely to the maker or the receiver and is not to be seen by any other soul. It was once common in both Pagan and early Christian times for alrauns to be passed on within families at the owner’s time of death. The alraun was considered the protector of the family. Alrauns, being made from chthonic roots, provide a link to the ancestors and deities of the underworld. They act as confidantes, advisers, seers, as well as familiar spirits. Alrauns are called upon for love, fertility, help during childbirth, divination, good health, prophecy, protection, as well as cursing and harm.

By Kim Bobo Arizona is ground zero for the struggle over immigration, and when the Arizona legislature passed SB 1070 and the law was scheduled to go into effect on July 29, groups in Arizona began organizing and inviting allies from around the nation to join them. Despite the last-minute injunction halting the worst aspects of the bill, planned protests and prayer vigils across the country proceeded and many resulted in significant media attention. The religious community was engaged and integral to most of the local organizing, but the leadership didn’t come from denominational structures. Rather, it came largely from immigrant rights and worker justice groups, which invited religious leaders to participate. Although most faith bodies and denominations have very strong statements on immigration reform, those same denominations did not activate people. With one glaring exception—the Unitarian Universalist Association (UUA). Of the several hundred religious leaders who showed up, only the Unitarian Universalist Association seriously committed staff, money and organizing talent to the struggle.

Reviewed by Eve A. Browning The decision to publish a doctoral dissertation, especially one which has only been “lightly edited” (foreword, first sentence) and with a bibliography only partially updated to reflect the scholarship of the intervening years, must always seem a risky one. In this case the risk is well-taken and the resultant book is a delightful addition to our too-meager store of book-length overviews of Epictetus’ philosophy in the wider context of Stoic ethics. Stephens maintains that “Epictetus provides us with the best available source for the spirit and content of Roman Stoicism expressed in a sincere, moving, and frank style” (xv). Seneca all too evidently failed to meet his own Stoic standard and a “disingenuous subtext” afflicts his ethical writings as a result (xv). Marcus Aurelius is too pessimistic and self-directed to stand as a model. Only in Epictetus do we find a consistent and positive exposition of Stoic ethical tenets, practical and sustainable, and deliberately designed to help others work towards happiness and freedom. Some of today’s debates about Stoic ethics concern such questions as these: To what extent can a good Stoic care about things and people? Experience emotions about them? Mourn their loss in a human manner? To what extent can a Stoic control responses to, and even perceptions of, the passing gallimaufry of this our unpredictable world? Can a Stoic advocate for political change without betraying the characteristic stance of de

By Sarah Whether you call it circle casting, treading the mill, or the compass round, the intention of this practice is to create a ritually purified space to open a protected doorway between worlds so that the ritualist(s) can commune with the deities or spirits from the other realms. The circle casting method, as it is done today in Wicca, is based on that of the Golden Dawn and also the Key of Solomon. “Circles” have been used for magic long before Wicca, but not using the Wiccan method of invoking the four elements and the extra element of spirit by drawing invoking pentagrams with an athame. Despite its younger age, this Wiccan method is very effective and a good standard practice for ritualists and magicians whether they are influenced by Gerald Gardner, Paul Huson, or The Key of Solomon itself. Good resources to draw upon for Wiccan circle casting are Mastering Witchcraft by Paul Huson and A Witch’s Bible by Janet and Stewart Farrar. What most modern Witches and Pagans today don’t realize is that in casting a circle they are actually accessing the universal World Tree or axis mundi. Circle casting is actually a misnomer. It isn’t a circle or ring being created but instead a perfect sphere with one dome rising above the earth and the other below. In my personal opinion, when one casts a circle invoking the four elements and the extra spirit, one is only creating half the sphere. This is the half accessing the upperworld of the Gods and ignoring the realm of the dead b

By Laura Vozzella Purslane sprouts from sidewalk cracks, invades gardens and earns contempt from the U.S. Department of Agriculture, which classifies it as a "noxious weed." It also happens to be a "superfood" high in heart-healthy Omega-3 fatty acids and beta carotene, one tasty enough to spread, like the weed it is, to farmers' markets and fancy restaurants. "We have all this sitting in our front yard, and we can eat it, and it's cheaper than salmon," said Joan Norman, owner of One Straw Farm in White Hall.

By P. Sufenas Virius Lupus In Stephen Prothero's book God Is Not One, Prothero makes the point that no matter how superficially similar the various major religions of the world happen to be, the differences between them are crucial to recognize and understand in order to fully comprehend a particular religious viewpoint. Many examples of interfaith activism -- including the roots of the World Parliament of Religions in the late 1800s, and the continuation of these efforts over the last few decades -- emerged from what Prothero characterizes as the "perennial philosophy" view of religion, which is that all religions are different paths toward the same goal. This is understandable and laudable, since religion is a potentially divisive force, and a great deal of violence has often resulted from differences in religion being made into a "problem" for political regimes. These good intentions at peaceful coexistence, however, are not without their own theological problems. Prothero disputes this "different paths, one goal" idea entirely, and says that not only are the paths "up the mountain" different, but the mountains themselves are different.