Pitch313

Musing Earth Energies Tell Us About Time!

2010-04-15T09:27:00.001-07:00

Over the course of time on Planet Earth, whole continents have emerged, moved, collided, coalesced, fractured, moved again, and returned to the subterranean depths.

Several times.

During hundreds of millions of years.

I think that human prophecies often attach a little too much
importance and drama to a moment or seeming point of transition that we may grasp in our "native" time scale. Even when the planetary processes involved operate over a time scale grander by orders of magnitude.

Earthquakes happen. Many, many are small. Fewer are great.

My grandparents lived through the 1906 San Francisco Quake (7.8 Richter). I lived through the 1989 Loma Prieta Quake (6.9 Richter). Walking around San Francisco in the days right after that quake, I had the uncanny feeling of being back in 1906. The damage was just like those early photos. Some of the buildings that fell in 1989 survived '06.

But I also realized that, in terms of the tectonic processes involving the San Andreas fault, the subducting remnants of the Farallon plate, the Pacific Plate, and all, fewer that 100 years (when dozens and dozens of major quakes had occurred in California) told me very little in regard to a subduction process that had begun during the Jurassic (sometime between 200 million and 150 million years ago).

How could I have any notion of the sum and magnitude of great earthquakes that shook this part of the planet over hundreds of millions of years?

What does change on this scale mean in comparison to a few dozen major earthquakes during a century that includes my own lifetime?

About 65 million years ago, for instance, the K-T extinction event shook the planet with a 13 Richter magnitude quake. Much life then living on Earth was extinguished, and new life emerged over the subsequent millions of years.

That sort of thing is just a fraction of the time span for the Farallon Plate subduction.

Maybe these recent great quakes will lead up to some marked change in 2012. The change may even involve most of human existence. But in relation to planetary processes, it will be a little blip.

Let me add that human existence as we know it is vital to me, to us. But I have come to think that a brief period of human existence going through some great earthquakes is probably not the prophetic indicator we imagine it might be. Considering what planetary processes involve.

A Good Deal Of Magic As I Know It Grows From Trees!

2010-04-15T09:22:00.001-07:00

A few childhood experiences guided me towards an overall Neo-Pagan world view and the practice of magic. Some of these experiences put me in touch with a few sorts of trees living on the lands where I was born and growing up—Northern California.

My home town is located on Carquinez Strait (this place name commemorates the Native American Karkin people who once lived there), surrounded by California Oak Woodland. Most of the open savanna was then given over to cattle or sheep grazing. Looking around from my then industrial town the landscape was Pastoral. Hills dotted with stands of mostly Coast Live Oak among which herds of dairy cows and flocks of sheep wandered.

In my backyard, four trees grew--a kumquat, a pomegranate, a common fig, and an almond. All of them were mature when we moved in. Each bears an annual crop, and tending these trees offered a simple, direct, and delicious tie with seasonal cycles and all they may entail.
The most deeply transformative experiences of trees that I had as a child, however, involved Coastal Redwoods. Coastal Redwoods did grow in my home town, when planted. But their native habitat was some miles westward, nearer the coast, where fogs were more common.

When I was growing up during the immediate post WWII decades it was still possible to encounter--confront--the plentiful leftovers of the redwood logging trade in some of the public park lands. A wheezing few mills, one at least feebly present as a "company town," remained, and logs were still being felled.

One thing that I encountered again and again in the park lands (more or less not-loggable areas with the technology of the first wave of logging as well as second growth areas) was industrial trash. First wave logging was done here with hand saws, donkey steam engines pulling logs with cables, and temporary camps for loggers.

Often, moving to another felling area, equipment and garbage was just left to rust and rot. Heaps and tangles of industrial trash in the middle of a Redwood grove makes for a contrast.

And in one park on the Navarro River I encountered over the span of several years the slowly decaying stumps--10 or so feet high and at least that wide--of a grove of old growth redwoods. Us kids played on and within them like forts. Years of play had removed or compressed the inner wood so that these stumps had walls, sometimes 3 feet tall, around the perimeter.

I, as a child, stood again and again within the slowly decaying-- and gradually dying--stumps of an Coastal Redwood grove.

These remnant Redwoods, and the surviving living Redwoods surrounding them, impressed me. Not just because I felt that they were, in ways I could not describe, deserving of human
respect and reverence--but also because they, in ways I still cannot describe, instructed me about themselves, the Land, and magic of the Land.

As a child, I was not spiritually gifted or interested in the practice (as opposed to the imaginings) of magic. I first became a practitioner, as I trace my path, through no intention of my own, beyond being willing to learn lessons that were offered to me.

Still, time and time again, as my skill sets developed, I discovered that, in some manner or another, I often knew, appreciated, or had already gone through what teachers or the momentum of practical learning were leading to.

As I mulled this over, I realized that it had something to do with those Redwood stumps. They impressed me.

Working With The Land—Native Species

2009-10-07T11:11:00.001-07:00

Over at A Pagan’s Blog, Gus diZerega has started a series of blog posts discussing what plant and animal species we Pagans do use and might use in our seasonal celebrations and magical workings. Gus endorses using what’s local, and I agree with him.

But what I’ve learned during years of practice doing work centered on the Land and its denizens and energies and wellspring places and special gifts tells me that there’s more to it—at least if this is the sort of magic that we do or want to do.

Here’s a little grafik that I did. It illustrates a working Craft circle that call upon California trees. Let it serve as an introduction to a series of blog posts on Land Magic that I’ll be writing in the coming months.

To A Pagan’s Blog:
http://blog.beliefnet.com/apagansblog/2009/09/of-sabbats-wheels-and-place.html

I Am Not A Heretic…In My Heart

2009-09-09T10:16:00.001-07:00

One of my very favorite Neo-Pagan anthems is Heretic Heart, lyrics by Catherine Madsen set to a traditional tune. The refrain--My skin, my bones, my Heretic heart
Are my authority—resoundingly declares the stance of a Neo-Pagan in the postmodern world. Magic and the ability to do it arise from inner sources that touch extraordinary resources beyond the empowered individual.

But the song speaks of somebody who was reared or instructed by Christians before they departed for the Neo-Pagan wooded dell and flowered meadow. This makes the Pagan hearted speaker technically a heretic, since (so far as I, non-Christian for good and all, can tell) is one who was Christian at one time but later separated from Christianity.

Apologetics Index says about Christian heresy:

A person who teaches heresy is called a heretic. A church, movement or organization that claims to be Christian, but which nevertheless teaches heresy, is a cult of Christianity. Christians who have not learned discernment easily fall prey to such groups.

http://www.apologeticsindex.org/447-heresy-heretic

That sort of Neo-Pagan would have a heretic heart.

But I am not that sort of Neo-Pagan.

I am not any sort of Christian, and I never was. Much as I love this song and sense a Neo-Pagan energy through it--I am no Heretic in my Earth loving, God and Goddess loving, magic loving heart!

Side note: At some point after writing the song, Madsen departed Neo-Paganism and entered Judaism. Madsen is now a successful editor, scholar, and liturgist. Several others have departed Neo-Paganism for other major religions. Makes me wonder how much things like a gift for liturgy leads a seeker towards religions that offer a more extensive body of liturgy and, perhaps, greater recognition for creators of liturgy.

Heretic Heart Lyrics: http://www.paganlibrary.com/music_poetry/heretic_heart.php

Christian heresy:
http://en.wikipedia.org/wiki/Christian_heresy
http://www.carm.org/apologetics/heresies

What I Learned Early On

2009-08-09T10:17:00.001-07:00

How I learned magical working as a young teen ager was to locate energy sources--preferably Earthy ones. My first teacher may have intended to create a strong sense of the Earth and extraordinary Earth energies in us, her students. And she may have intended for us to realize that a strong sense of connection to the Earth and participation in Earthy processes would be enduringly beneficial for us. In any case, she did emphasize through shared practices that useful sources of magical energy--ones that we should draw on--existed within and across the Earth.

Yes, other sources of magical energy do exist, and she made us aware of them. But we weren't encouraged to draw on them. Not on solar sources, sources among the stars. Not on sources related to entities or offered by them. We did not learn to seek energy from angels, demons, occult entities like fairies or ghosts, demi-deities, or greater deities. We were not instructed in supplication, prayer, haggling, or ritual manipulation of entities in order to gain access to magical energies managed or provided by entities.

We did, however, get thorough teachings on how and why to keep ourselves safe and secure from entities when engaged in magical activity. (As a young and too often clueless practitioner, I got into trouble with entities of the unscrupulous and parasitic kind only when I paid no attention to these crucial lessons.)

She discouraged us from drawing upon bodily sources of energy, although she explained that it was possible and that earlier generations of practitioners probably did it more often than us. Practitioners had learned to shift their attention toward non-bodily sources, which, among other considerations, did not deplete individuals so much.

Primarily, we learned an approach to magic that centered on finding blockages, obstacles, or etheric ailments--and reducing or removing them. Techniques involved relaxation, connection, intention, and energy management. Group or private ritual magic was, at best, secondary to workings that relied on practices guided by our intention. The typical aim involved healing or the expansion of co-participatory--not selfish--awareness. Blockages and associated energy were offered to more expansive sources for recycling, underscoring the interrelated character of Earth-rooted magic.

The endeavor was personal, or limited to folks in my immediate circle. Small scale, immediate, and direct working.

Habits of practice learned early one often stick with us, so my own practice has always been small scale, immediate, direct, and simple as to means and techniques. Change goals have strong links to me, those close to me, to my environment.

What has changed more than my way of going about magical activities is my own realization of just how widely and intricately I--as every other living being--am related and interconnected. Little workings can reverberate in contribution to wider changes on a global scale. My own well-being and the well-being of those close to me, the well-being of the small commonwealth in which I live do create a vector of change across entire regions and the whole Earth.

Craft--Hawaiian Style, Colored By The ALOHA Spirit!

2009-07-25T09:55:00.001-07:00

I've been a Neo-Pagan Craft practitioner of one sort or another since my early teen-aged years. A little later, I took up Eastern modes of meditation/spirituality, first oriented towards Zen Buddhism, then towards Hindu Tantrism. I, all unwittingly, called Kali into my life then, and She has stayed.

I practiced more or less solo for quite a while, until I became more fully involved with the Neo-Pagan community through festivals like EarthSpirit, resources like Ancient Ways, taking part in public and private rituals, and affiliating with a few trads--Gardnerian, Reclaiming, Faery, and R.J. Stewart's Underworld work. Stewart came more or less as part of studying Faery.

Faery may guide seekers down many paths. Following opportunity and guidance, I have become a Hawaiian Style practitioner, and as time has gone by, more and more of my magical activity has become suffused with ALOHA. (I make no claims about being authentic to any island tradition or long time lost lore. I've just let the Aloha spirit and some Hawaiian deities and lore help me find my way.)

Even though I think that the Deities and Guardians of the Faery Trad may guide healing work or assist us in healing work, my own experience was different. I found that Faery practice actually led me to a new relationship with a pantheon of deities and a historical culture that--before forging this link--I had very little interest in or magical involvement with.

Some years back, with a couple of years of Faery involvement under my belt, I joined with a number of other practitioners from a variety of trads, including Faery, in a long term healing effort for a friend afflicted with a cancer relapse that required serious surgery.

As I reflected on just what I could do to contribute to this group healing effort, looking for guidance from the Deities and Guardians I was familiar with, I had a dream. In this dream, I went on a journey, discovered a guide had taken my hand, learned some things about healing and magic that I didn't know before. What's more, my outlook on Faery practice changed, just as the character of my practice did.

I found myself taken up by the Hawaiian Goddess Hi'iaka and turned into a Hawaiian Style practitioner.

Slowdown In Blogging

2009-07-22T11:15:00.000-07:00

This blog o' mine is--how I look at my activities in the blogosphere--for posts on and about Neo-Pagan spirituality and my little part in it. For the past several months, I just haven't had many thoughts or much to say about this. Sometimes I have, and then I do.

But even when I'm quiet in the blogosphere, my practice continues to go on in the Earthly realm.

My Hometown Indigenous Native American Cultures Were Swept Away!

2009-02-14T09:39:00.001-08:00

Here's a two part question that I have mulled over, both intellectually and as it has shaped my own magical practice, for years. For me, the absence of indigenous Native America cultures from/in/around my hometown as I was growing up has nudged me toward paths that do not look toward those cultures as magical resources. As my own practice developed, I never felt much need to draw upon hometown, or other, Native American magical traditions.

A. ) What were the pre-contact indigenous cultures of your hometown (say, within a 20 miles radius)? What I mean by "hometown" is where you grew up, not where you reside now.

B.) Did those indigenous cultures influence how you thought about magic and spirituality? Did you know, or know of, any living representatives of those indigenous cultures in your hometown? Or nearby? Did they influence how you thought about magic and spirituality? Did any of them act as teachers or guides in learning about magic and spirituality? Did they teach or talk about their culture's magic and spirituality?

Here's my take:

A.) I grew up in Vallejo, CA, at the North end of the San Francisco Bay/Delta region. Pre-European contact, the region was inhabited by a diverse constellation of Native American cultures, including Karkins, Bay Miwoks, and Patwins (Suisunes and others). Vallejo was at the boundary of several different tribal areas.

European contact in this part of Northern California happened rather late, especially North of the SF Bay complex. San Francisco was discovered in 1775. Because it was difficult to cross the bays, Europeans did not have much contact with the peoples to the North until the early 1800s.

Following missionization, the Gold Rush, and subsequent American settlement, virtually none of these indigenous Native American cultures survived. Disease, warfare, coercive resettlement, and flight from an intolerable situation had conclusively disrupted or extinguished them.

By the time I was growing up in the mid-20th Century, only place names and sketchy local folklore commemorated these indigenous Native American cultures of my hometown. (My home town county, for instance was named Solano after the Spanish name of a Suisune leader, Sem-Yeto, who lived during the early to mid 1800s.)

B.) The indigenous Native American cultures of my hometown influenced my thinking about magic and spirituality mostly because they were not present to provide any influence. Even if I'd wanted to (and I don't recall any pressing curiosity), I could not have learned much about them or found any living teachers or guides.

My early explorations of magic and spirituality involved Western occulture and direct contact with the Land around me. Unlike many others who grew up with surviving indigenous Native American cultures, I had no opportunity to look to them as mediators in my poking around--magically speaking--the Land and the various forces and presences inhabiting the Land.

The later result of virtually no indigenous Native American presence on my practice has been less cultural borrowing or poaching from any Native American sources. Because I grew up without any hometown Native American cultures to poach even if I'd wanted to, and so had to turn to Western occulture and direct contact with the Land, I didn't look at any Native American culture as inherently more magical or spiritual than what I was doing myself.

So I didn't feel much of an impulse to poach or borrow much from any Native American magical tradition or spirituality. Or to resurrect or reconstruct the tradition of my hometown indigenous Native American cultures.

California Cosmology: A Quick Look At My Own Checklist

2009-01-30T09:31:00.001-08:00

I did a brief review of Alston Chase's checklist of California Cosmology, Chase appearing to be the source for the term in thinking about today's Paganism.

I grew up in the rush and swirl of California Cosmology as it was taking shape in the post-WWII San Francisco Bay Area. My appreciation of Neo-Paganism and my own Craft practice draw deeply from California Cosmology.

But I think that California Cosmology incorporates plenty of elements that Chase doesn't mention in his checklist. What's more, I soaked up California Cosmology not simply by learning about grand concepts such as Zen Buddhism or Hinduism or self awareness exercises or ritual magic but also through experiencing specific places, people, processes, movements, and events. When I was growing up, the San Francisco Bay Area had a vibrant, creative, experimental, distinctive, and influential local/regional culture that not many years later ended up being submerged by an emerging national culture. The San Francisco Bay Area revealed--and reveled in--a world view very much its own.

Here's my working check list of the elements of California Cosmology [in no particular order of importance]--

Ralph J. Gleason
Herb Cain
Ramparts magazine
1959 Shinryu Suzuki sits zazen; 1962 SF Zen Center founded
1954 City Lights founded, Lawrence Ferlinghetti
Kenneth Rexroth
San Francisco Renaissance and Beat poets
Bohemianism
Josephine Miles
Elsa Gidlow--Druid Heights, Marin County
Ansel Adams
Free Speech Movement
Lenore Kandel
Dan O'Neill
Anton LaVey and the Church of Satan
John Muir
West Coast labor movement, ILWU, Harry Bridges
William O. Douglas
The San Francisco Sound
The Folk Revival
International Workers of the World
KPFA, Pacifica Foundation, Lew Hill
Alan Watts
San Francisco Mime Troupe
North Beach nightclubs, comedy
Human Potential Movement
Environmental impacts of human activity
Lively local radio and TV
Latham Foundation for Humane Education
The sciences of Biology and Ecology
California Academy of Sciences
Notable ethnic diversity, the presence of immigrant communities
Family organic gardening
Local bartering of goods and services
The Civil Rights Movement
The Anti-Vietnam War Movement
Large universities and national research laboratories
Landscape and geography of the region
Gary Snyder
Malvina Reynolds
Companies sustaining technological innovation, e.g., Hewlitt-Packard and many others
Mohandas Ghandi, Ghandian pacifism in politics, nonviolence in political action
Zen Buddhism
Hinduism and Yoga
Lively and diverse popular occulture and esoteric community
I AM Movement and other spiritual and/or occult communities
UFOs
Emerging Gay/Lesbian Rights Movement
Renaissance Faire, Society for Creative Anachronism, medieval revivalism
Critical examination of Christianity and many of its denominations, often by adherents
Overall world view sustaining creativity, experimentation, wholism, systems thinking, and, probably, overconfidence in human abilities

And I could go on listing elements of California Cosmology as I, growing up, soaked it up. The challenge, for me, is trying to sort out which elements influenced me more and which influenced me when.

I have, for instance, written several blog posts about some encounters with living beings that happened to me at a very early age, long before I had any awareness of something I'd consider a cosmology or world view. These encounters had a telling influence on my later Neo-Pagan practice and outlook. But they were unique events.

Other experiences were not unique, yet they were limited as to time and place. The ways that Mare Island Naval Shipyard and the part that it played in my developing awareness of the human world and how it works is a good example. Other experiences were shared much more widely.

I think that California Cosmology has played an important part in the development of American Neo-Paganism. But I know that California Cosmology embraces a range of elements that go beyond a checklist like Chase's. California Cosmology has a distinctive political, economic, and technological dimension. Concern for well-being, reverence for life, and psychological/emotional/spiritual wholeness--plus an ambiguity or uncertainty regarding just how things fit together--influence the metaphysical dimension of the California Cosmology.

California Cosmology: A Quick Look At A Checklist

2009-01-27T15:20:00.001-08:00

Over at Blog O'Gnosis, Anne Hill quotes a checklist of elements of California Cosmology offered by Alston Chase. As part of my own ongoing project How I Got To Be A Neo-Pagan Witch--California Cosmology beating at the heart of it--let me take a look at Chase's checklist. In particular, I'll add a brief comment vis a vis the element's influence on the youthful me, growing up and getting Neo-Pagan in the San Francisco Bay Area.

For Chase, California Cosmology is a flowerbed of exotic religions and an eclectic cornucopia of offbeat ideas-

Tao--was an influence, mostly thanks to Alan Watts and KPFA radio; San Francisco had an active Taoist community

Hinduism--was an influence, mostly thanks to Alan Watts and KPFA radio

Zen Buddhism--was an influence, mostly thanks to Alan Watts and KPFA radio; San Francisco had a small and active Zen community

Hua-Yen Buddhism--I don't recall this as an influence distinct from Buddhism in general

Mahayana Buddhism--was an influence, mostly thanks to Alan Watts and KPFA radio: San Francisco had an active Buddhist community

Gnosticism--was an influence, mostly as part of popular culture

physics--University of California, Berkeley/Lawrence Laboratory vs. Stanford in the arena of particle physics was an influence

Heideggerian phenomenology--not much of a distinctive influence on me until college days

Jungian archetypal symbolism--not much of a distinctive influence on me until college days

Yoga--not much of a distinctive influence on me until college days, when I began to do it; I was aware of Yoga thanks to Alan Watts

biofeedback--not a distinctive influence on me, although I did have several EEGs

Transcendental Meditation--not a distinctive influence on me

psychedelic drugs--in the San Francisco Bay Area, in the 60s? yes, they were an influence

self-awareness exercises--yes, a distinctive influence

psychotherapy--apart from popular culture, not a distinctive influence

pre-Socratic philosophy--not a distinctive influence

the 'Inhumanism' of Robinson Jeffers--not a distinctive influence on me

Gandhian pacifism--yes, a distinctive influence; in particular, I paid attention to the then Institute for the Study of Non-Violence

animism--not a distinctive influence, apart from popular culture

panpsychism--not a distinctive influence, apart from popular culture

alchemy--not a distinctive influence, apart from popular culture

ritual magic--not a distinctive influence on me, apart from popular culture; I probably starting thinking of ritual magic as something that it was possible to do when Anton LaVey's Church of Satan caught the public's eye

What Chase's checklist reminds me is that there are lots more elements that could be added to a checklist of California Cosmology. And that California Cosmology--for me--was and continues to be lived rather than listed. Growing up, I participated in California Cosmology as a holistic process, not as a tally of elements. That participation in a holistic process--in which different elements took on varying importance at this moment or that one--and in relation to events that provided contexts--is one reason that it's difficult for me (and others like Anne Hill) to untangle all those elements.

Well, I'll Keep On Truckin'!

http://gnosiscafe.com/gcblog/2007/07/16/california-cosmology/

Learning About Our Environment--Muir

2009-01-21T11:07:00.001-08:00

One of the major values that I hold is a comprehensive and abiding appreciation of our environment. Or, maybe better to say, a comprehensive and abiding appreciation for our environment as it may once have been with a lot less human disruption and as it might become again when human disruption is dramatically and tellingly reduced. It's a major reason that I'm a Neo-Pagan.

Growing up in the Northern part of San Francisco Bay, California, I learned about our environment from all sorts of experiences and resources and disputes and discussions and concerns. What I learned shaped my world view and my active relationship with the environment. Over a few blog posts, I'm going to take a look at a few of the things that I learned about our environment early on.

Here's some, linked by John Muir.

John Muir is probably California's most noted environmentalist. An inspiration to generations of people with a concern for the environment.

He hoped to preserve regions like Yosemite as pristine wildernesses. He pretty much got the National Park system going. He founded and led the Sierra Club. He held that wilderness offered a path to some sort of spiritual wisdom, different from and better than whatever human civilization was up to. His last home, now a National Historical Monument, was few miles southeast down the road from mine.

His last battle for preserving the environment was over Hetch Hetchy. At the beginning of the 20th Century, Hetch Hetchy was a beautiful valley on the Tuolumne River, within Yosemite National Park. San Francisco wanted water. Congress passed the Raker Act. O'Shaughnessy Dam got built. The Hetch Hetchy got flooded. San Francisco got water. Lots of folks, including me, are still upset by this disruption of our environment. Lots of California politics is about water, who gets it, where it goes, and what we'll do to have it. California is a very thirsty region.

A little ways the other direction from my home town is Muir Woods National Monument, an enchanted grove of old-growth Redwood trees that were preserved by other folks with an eye and heart for natural beauty.

So a good deal of my early learning about our environment revolved around John Muir, one way or another.

John Muir:

http://en.wikipedia.org/wiki/John_Muir

http://www.ecotopia.org/ehof/muir/bio.html

Hetch Hetchy:

http://en.wikipedia.org/wiki/John_Muir

http://www.sierraclub.org/ca/hetchhetchy/history.asp

Muir Woods:

http://en.wikipedia.org/wiki/Muir_Woods

http://www.virtuar.com/marin/Muir/

They Call It California Cosmology--I Call It My Own!

2009-01-16T11:49:00.000-08:00

Over at Blog o' Gnosis, Anne Hill talks a little about what and where we both have our roots--something that some folks call California Cosmology (although I don't like this term and don't think that there is one but a constellation of them!) Anyway, she writes:

California cosmology is what I grew up on, catching glimpses on the radio, tv, and on the streets as a Bay Area youngster in the 1960s and 70s. It was wild and free, challenging, esoteric, erotic, and hinted of a grand future for humanity.

Most of my blog posts have something to do with this California Cosmology and how the challenges, opportunities, and possibilities of growing up in this heady Witch's brew of esoterica, erotica, creativity, defiance, and--importantly--regional culture made me the practitioner that I am today.

Look, as a young teen aged boy in junior high school, no matter my science and science fiction fannishness, I had no intention of becoming a practicing Neo-Pagan Witch. I was interested in technology and sensible meaning and learning about the palpable world and ways to comprehend it. I was not interested in doing real magic. I did not believe that real magic was possible, only something to fantasize. I played at working magic, mostly to discover how others responded to play acted magic.

I liked the landscape and the climate of the San Francisco Bay Area. I felt comfortable on that landscape and within that climate. But I did not consider the land itself as a living being. And I did not recognize the roots and ties that had already grown up between me, the land where I lived, and the life of that land.

But--what do you know?--a speech therapist passed along to me, a clumsy 8th grader, a deep and sound instruction in magical practice and metaphysical wisdom. Without saying a word about it. So I was doing real magic long before I realized it. And by the time I did--I had already experienced the alchemy. It had already transformed me--profoundly.

This all worked for me the way it did, and probably the same is true for Anne Hill, because, within California Cosmology we grew up in, nothing-- nothing --appeared a strange to us as it did, and would have, to folks in another of America's then still vibrant regional cultures.

Every day, I saw world destroying weapons systems, nuclear-powered ballistic missile submarines, being built more or less in my backyard, and others, bombers, flying overhead. Down the road they were poking around into the nature of matter and building big machines to do it. Russian bombers and missiles had us targeted.

Let me tell you, after this, seeing flying saucers is not so strange. Why wouldn't ufo aliens visit Mt. Palomar?

Let me illustrate this another way. George Lucas, who also grew up amidst California Cosmology, made American Graffiti and the Star Wars saga. California car culture is not so far away from California space ship culture.

It all grows out of the same hyper-fertilized ground. The vision that created custom cars is the same one that created space ships and star voyaging. UFO aliens crossed paths with hot rodders in the Mojave Desert.

There's a lot of currents flowing within California Cosmology. One of the dilemmas I face when I blog about becoming a Neo-Pagan Witch is how to identify them in their distinctiveness yet activate them in their simultaneity.

For instance, what does topless dancing have to do with it?

Is Changing A Pagan Trad Affiliation Like Changing Out Of Paganism?

2009-01-11T09:28:00.001-08:00

Thanks to the interesting blogging going on about coming in to Paganism, hanging out within Paganism, then departing from Paganism for some other spirituality or world view, I've been mulling over things like conversion and changing Trad affiliations.

Folks come into Paganism from other spiritual backgrounds all the time. That's how Paganism has grown so much in the past several decades. Folks do depart from Paganism, sometimes in order to return to their previous spiritual background. Pagan folks do change their Trad affiliations, yet retain their Pagan identity. And some folks come in to Paganism, hang out, change Trad Affiliations, depart Paganism, return to Paganism again, hang out, and change Trad affiliations again. Aidan Kelly's biography is a useful example of the process.

http://mysticwicks.com/showthread.php?t=203962

What's got me scratching my head here is: Is changing a Trad affiliation within Paganism like coming in to Paganism from a different spiritual background or departing Paganism for a different spirituality or world view--one that's not Pagan?

I don't have any answers here.

But it's pretty clear that changing Trad affiliations happens within Paganism. I'd suggest, in fact, that it happens a lot. Most Pagans that I know maintain affiliations with several Trads--Craft, Reconstuctionist, Druidical, Indigenous, Western Magical, Eastern spiritual, New Age, and such like. It's not unusual, at least in my experience.

Whatever is going on, I gotta say that it's always interesting trying to adapt to our ever-changing world.

What Do We Want To Call PAGANISM? Solar System Imagery

2009-01-10T12:08:00.001-08:00

In my previous post--What Do We Want To Call PAGANISM? How About A FANDOM?--I used Solar System imagery to account for some of the more ore less distinctive features of Paganism. More to the point, I used the imagery of the aggregate of the Solar system's minor bodies.

What we want to call Paganism both reflects what we imagine Paganism to be and promotes what we want Paganism to become. Right now, Paganism is way varied and made up mostly of small localized groups and individuals. Paganism is, I'd say, the opposite of one big wide-embracing thing. Paganism is an over arching term for a legion of things that do not always resemble each other or agree with each other or even care to be in the same space with each other.

What Paganism often starts with is what it's not. Paganism is not Abrahamic. Paganism is not the main religions of the world. Pagans are not present day monotheists. Paganism is not the religions we follow.

Religious Tolerance provides some useful definitions that I've played with:

http://www.religioustolerance.org/paganism.htm

Paganism, in my Solar system imagery, is not the major bodies of the Solar System. Not the Sun. Not the planets and their orbiting moons.

But there are different sorts of minor bodies in the Solar System. Dwarf planets, asteroids, comets, Kuiper Belt objects, trans-Neptunian objects, Oort Cloud objects, bits of dust, cloudlets of gas, little bits of stuff. For all we know, tiny fluffy bunnies hopping in the outer darks. But all of this aggregates is relatively small in scale compared to the Solar System's major bodies. But present in numbers.

Take a look at this plot of the Outer Solar System provided by the IAU Minor Planet Center:

http://www.cfa.harvard.edu/iau/lists/OuterPlot.html

It's just how I visualize Paganism. (Click to the animations and see things move!)

Just to show that we Pagans aren't the only ones who can't figure out what to call things, look at Crazy Names: The Solar System's Nomenclature Wars

http://www.space.com/scienceastronomy/names_game_030812.html

Maybe we ought to consider a term like Pagan-wano?

Lots of small interest groups or spiritual outlooks or trads or people in action scattered around a common focus. All in motion relative to one another and to others in clusters. Some of a different kind or quality or attribute set than others. None of them able or likely to coalesce into a major Solar System body yet on occasion influential on those major bodies.

So, what's the common focus?

I'd like to say that it's the metapantheon of Paganism combined somehow with what it means to all of us to be human beings on a planet shared with other living things. But I can't be sure of this.

But Paganism does orbit around a common focus of some sort.

As far as what we want to call Paganism, this Solar System minor bodies imagery does not offer much. In some way, it's not human enough. I can't, for instance, even half-seriously call myself and my co-practitioners trans-Neptunian Pagan adherents--even if, during some rituals, we may briefly be just that!

So I'm still rooting for a FANDOM!

What Do We Want To Call PAGANISM? How About A FANDOM?

2009-01-09T10:57:00.001-08:00

Over at Chas S. Clifton's Letter from Hardscrabble Creek, there's an intriguing discussion about just what, exactly, we ought to call Paganism--Pagans are not a Community nor a Tribe -- Not Yet. Clifton's discussion itself takes off from another intriguing discussion over at Jason Pitzl-Waters' The Wild Hunt about folks coming into and later departing--Outgrowing Paganism?

It's obvious that a lot of us Pagans are both interested in these things and thinking about them. It matters what we call ourselves. And it matters when good folks are stopping by for a visit with Paganism, then journeying on to another spirituality or world view. At least to those of us who still regard ourselves as Pagans and good folks and wonder about matters of hospitality.

The most talked about terms from Clifton's blog post are: community, tribe, movement, and network. All of these are useful terms for talking about some features of Paganism. I've certainly used them all at one time or another. And I've certainly felt little qualms and hesitations and I-wish-there-was-a-more-suitable-term when I've used them.

So, yes, I've been one of those Pagans who've mulled over what we ought to call ourselves and what others do call us. Seeking a good, useful, and pretty accurate description.

My term of choice, one that gets at a bunch of the postmodern characteristics of Paganism that make these other terms a bit shaky when we contrast what the terms suggest versus what we know from experience and often can't quite pin down with words is--FANDOM.

Paganism is a Fandom. As a Fandom, I think that Paganism is itself made up of a bunch of sub-Fandoms, all of them orbiting around a shared focus, but each of them somewhat different and each one distinctive.

The image I have is of dwarf planets, asteroids, the Kuiper Belt, centaurs, comets and the Oort Cloud within the greater Solar System. All of them orbiting the Sun. All of them having some characteristics and qualities in common. Each of them going, gracefully or obstinately, its own way.

That's Paganism described as a Fandom.

I think that talking about Paganism as a Fandom does account for the relative newness of Paganism within popular culture, the coming/hanging out/departing, the not-quiteness or just-aboutness of Paganims that lots of us feel and some of us talk about, the enthusiasm for Paganism and the quick loss of it, the efforts to refine and historicize and hit a target and experiment and yet not experiment, the widespread hope or need for outside--often entertainment subculture based--affirmation and legitimacy, the ongoing spellwork and divination to grow taller and stronger, the sometimes brittle ties, the self-helping, the Witch wars, the collecting of magical and metaphysical stuff, the obtuse humor, the nerdiness, the techno-magic, and lots more.

A Fandom.

Trouble is, calling yourself a Fandom when you also consider yourself a spirituality and/or a religion undercuts the gravitas of the spiritual/religion claim. Fandoms are, in our pop culture, held to be on the light side. Not something that deity-minded folks would embrace vis a vis their spirituality or religion.

Contrast: I belong to Pagan Fandom to I belong to Pagan Religion/Spirituality. It sounds do lightweight and flossy to claim to be merely a Fan!

But I think that Paganism looked at as a Fandom does work from the psychological, the sociological, the cultural, and the metaphysical angles. Better than most of the other terms that we tend to use.

For a useful description of--Fandom (from the noun fan and the affix -dom, as in kingdom, freedom, etc.) is a term used to refer to a subculture composed of fans characterized by a feeling of sympathy and camaraderie with others who share a common interest--try Wikipedia at:

http://en.wikipedia.org/wiki/Fandom

Pagans are not a Community nor a Tribe -- Not Yet

http://www.chasclifton.com/2009/01/pagans-are-not-community-nor-tribe-not.html

Outgrowing Paganism?

http://wildhunt.org/blog/2009/01/outgrowing-paganism.html

Who Lives Inside Mt. Shasta?

2008-12-29T18:35:00.001-08:00

Somehow as a young teenager I heard about aliens or creatures or monsters that lived inside of Mt. Shasta. Maybe from newspapers, magazines, TV, or casual conversation. The landscape of California is, after all, littered with sites and monuments and legends of popular occulture. Here, a Mystery Spot, there a mountain said to be sacred to local Native Peoples, down the road the headquarters of the Rosicrucians, down the other road geysers and healing springs and odd cult hang outs like Bohemian Grove.

Two different but vaguely linked occultural notions might have led me to link inhabitants of Mt. Shasta with flying saucers, and to flying saucer contactees--the Shaver Mystery and the I AM movement.

The Shaver Mystery, promoted by Amazing Stories science fiction magazine during the late 1940s and early 1950s and mentioned in passing later, proposed that degenerate creatures called Deros lived beneath the Earth and did things to us with their rays. There was also some vague connection with flying saucers.

So maybe I got this notion from science fiction fandom.

During the 1930s, a mining engineer with strong occulture interests announced that he had met the Count St. Germain on the slopes of Mt. Shasta. Esoteric beings inhabited the hollow mountain. Ballard and his wife started the I AM activity.

I could have picked up the idea that aliens lived inside Mt. Shasta from conversations about I AM.

Plus, Adamski claimed to have met and talked with and flown on flying saucers of--Venusians. Space brothers and sisters.

What's more, Mt. Shasta is a volcano located on the southern end of the Cascades Range. In 1947, Kenneth Arnold saw flying saucers from his airplane near Mt. Ranier, another prominent volcano northwards along the Cascades Range.

What I find intriguing about this is how simple and easy it was--and is--to discover occulture associations between fragments of this and that information. Casual conversation, fandom, geography, fringey fascination, the regional occulture landscape and mindscape, creative brain play, the urge to make stories, stuff like that.

Did I Ever See A Flying Saucer?

2008-12-28T10:18:00.001-08:00

One of those What's your occulture? questions.

Did I ever see a flying saucer?

No, I never have.

But I've looked for them. And I find flying saucers a fascinating notion. Interstellar, maybe intergalactic, craft conveying alien life forms to visit, communicate with, study, kidnap, secretly manipulate, or whatever else is on their agendas, little old Earth and its peoples.

As a young teenager, I read Flying Saucers Have Landed by George Adamski and Desmond Leslie. Not only did it tell tales about flying saucer watchers making contact with aliens right in my own home state of California, near Mt. Palomar, but it also had a bunch of photographs of flying saucers! Plus, the flying saucer aliens looked a lot like us Earth folk and were worried about our atomic weapons.

During that time, I was also worried about our atomic weapons. So it made sense to me that flying saucer visitors would, too.

It was kinda like the science fiction stories that I enjoyed reading and the science fiction movies that I enjoyed watching had come to real life! Maybe there would be cute flying saucer girls and adventurous undertakings that all turned out right in the end.

I was, as a fan, more a science fiction optimist than a pessimist. It's a meta-literary sort of preference.

Yo-wee!

So I often, when outside, watched the skies, hoping to see a flying saucer.

Mostly, I saw birds and aircraft. On two different occasions, I did see fairly large, pretty bright, silvery colored objects high in the Eastern afternoon sky. In the daylight sky, they were visibly brighter than, say, the plane Venus. I imagined that they might have been flying saucers.

But they turned out to be balloons used to explore the upper reaches of the atmosphere. The large polyethylene balloons were launched from U.S. Navy ships out in the Pacific. They drifted eastwards on the prevailing jet streams. Looking at the right place at the right time, I happened to see them.

Still, poking around in the notion and subculture of flying saucers did give me a handle on that--What's alien technology like? Are alien visitors friend or foe? What could the government know and when and how could they cover it up? Who lives inside of Mt. Shasta? Do Zeta Reticulans really experiment on us? Are we Earthlings the one time and maybe still slaves of dreaded alien overlords?--side of occulture.

Adamski--

http://en.wikipedia.org/wiki/George_Adamski

https://webspace.utexas.edu/cokerwr/www/index.html/sbrothers.shtml

High altitude balloon flights--

http://www.vectorsite.net/avbloon_3.html

http://www.eaglespeak.us/2008/01/sunday-ship-history-skyhooked.html

Pagan Solidarity--Just Wondering

2008-12-27T09:00:00.001-08:00

In the interfaith discussions and disputes that go on, there's often a supposition that--somehow--all Paganism is one and the same when compared to, say, Christianity or to monotheism. And a parallel supposition that all Pagans--by virtue of being Pagans--share a common interest in promoting or upholding Paganism.

I find that these suppositions kinda irk me. And I'm not quite sure why.

But I suspect that it has something to do with how I categorize myself and my world view.

I do not consider myself simply a Pagan.

I consider myself a Neo-Pagan Craft practitioner with deep and strong links to elements of Tantra and Hinduism and to elements of Hawaiian spirituality and to elements of the Western Magical Tradition.

But, honestly, there's a lot of aggregate Paganism that is much more intellectually interesting me than magically important or spiritually active. So I don't feel any compelling solidarity with aggregate Paganism. Aggregate Paganism is too expansive a category.

At the same time, I understand that it's easy and convenient in interfaith discussions or disputes to aggregate Paganism, and to allow a few characteristics of this aggregate to stand for the diversity and complexity of Paganisms in sum. But a lot of times, I just don't consider myself as representing all Pagans or all Paganism.

Mythology Synchroblog--Postmodern Monsters In My Meta-Pantheon

2008-12-01T08:54:00.001-08:00

One of the distinctive features of a Neo-Pagan world view is the willingness and ability to cobble together meta-pantheons using elements from non-traditional, often popular culture, sources.

Neo-Pagans take a figure or a creature from a book, a movie, a notion circulating through the infosphere, a movement originating in therapy or spirituality or sportive play or eroticism. They fool around with these elements and refine their enthusiasms for them, combine them together in different ways, then combine those innovative elements with more traditional sources. Out of this activity emerge meta-pantheons that mix and match deities, guardians, entities, monsters, and powers across historical periods and cultures and domains of fandom.

Preparing for this synchroblog post, I looked around my house to review the images, items, and figures that I deploy on the altars and special locales that support my Neo-Pagan Craft practice. I thought that I kept few monsters around. Somewhat to my surprise, I realized that, in fact, I keep plenty of monsters around. And that most of them are postmodern monsters.

Each of my mountain bikes, for instance carries a little Devil Ducky figure ziptied to the handlebars. Horned red rubber duck mojo figures.

Plus, here and there in front of me on my computer desk are three different Devil Ducky figures--cammo, black eye-patched pirate, and glow-in-the-dark. In my office, site of my main altar, several other Devil Ducky figures sit in various niches and crannies. Back on my computer desk, in addition, sits a rubber duck wearing a peaked with hat.

At the base of my computer view screen are two figures dedicated to destroying obstacles--a little brass Ganesha and a Wile E. Coyote figure standing over a pile of TNT and round black bombs, detonator in paw, poised to blow himself up.

Also lending some additional mojo is a little stuffed Azrael the Cat figure from The Smurfs. And an enameled metal Mele Kalikimaka Xmas wreath of hibiscus flowers.

Overlooking the room from the top of a bookshelf are a Mickey Mouse figure and my favorite muppet, Fozzie Bear.

On my main altar there's a small cobra figure commemorating Shesha Naga and a Dragon's egg from the Harry Potter movies.

Also in the office sit three figures of Nazgul, including The Witch-King of Angmar. From the moment I read The Lord of the Rings as a young teenager, I've been fascinated by the evil ways of the Nazgul.

And, yes, there's more stuff scattered around the office. A figure of the Evil Queen from Snow White, for example. And a print of Darth Vader.

Back in the day, I had a rare opportunity to get some Japanese robot toys. So various good guy and bad guy mecha figures stand protectively or menacingly on my bookshelves. And a few little Space Cruiser Yamoto spaceships fly around the books.

Oh yeah, safeguarding the kitchen and front of the house stand several different figures of Godzilla.

Finally, hanging on the bathroom wall is a 3-D Cthulhu plaque. Now I have been a Mythos fan just about as long as I've been a Tolkien fan, so Cthulhu works for me on that account. But one of the Craft Trads I'm affiliated with has, for better or worse, linked with the Mythos pantheon in one of those sideways, squinty, witchy ways that Craft Trads sometimes do.

So I find that I've surrounded myself with mostly postmodern monsters, which at the same time, I don't regard as all that monstrous. They're just members of my Neo-Pagan meta-pantheon, something that, going by my own experience, works magic for me.

Note: I've blogged about postmodern monsters earlier. Here's some links:

Gremlins--

http://pitch313.blogspot.com/2008/10/are-gremlins-messing-with-tales-of.html

http://pitch313.blogspot.com/2008/10/gremlins-new-function-for-faery-beings.html

Godzilla--

http://people.tribe.net/5fbb51bb-3018-493a-a3f9-9b7630bb59bb/blog/b592b7c2-970a-402c-a39b-493ef02d5ecf

Cthulhu & the MAD Nuclear Physicist--

http://people.tribe.net/5fbb51bb-3018-493a-a3f9-9b7630bb59bb/blog/a09a9d55-5f1d-46b9-9649-82b78f12430f

Here's the posts in this synchroblog so far--

Our Gods, Our Monsters (Aquila ka Hecate)
Mythical Monsters (Khanya)
The Multi-Headed Serpent (Between Old and New Moons)
scary monsters (Druid’s Apprentice)
Lamia nas maaos da Sibila/Lamia in the hands of the Sibyl (Magna Mater)
Postmodern Monsters In My Meta-Pantheon (Pitch313)
Paleothea: the Ancient Goddess
The Dance of the Elements
Bubo’s Blog
When Isis Rises

http://mythology.ourgardenpath.com/2008/12/01/the-multi-headed-serpent-mythology-synchroblog-5/#synchro

Supermodel Kali

2008-11-06T18:39:00.001-08:00

Supermodel and TV show hostess Heidi Klum dressed up as Kali for Halloween. Her costume looked like, well, a costume that a supermodel could arrange to have made. Klum, in fact, carried off Kali pretty well. Beautiful. Blue. Fierce.

Dressing up as Kali for Halloween was, for Klum, who has an interest in Indian culture, good scary fun. Until she saw some illustrations of Kali, Klum knew nothing about this goddess.

Some practicing Hindus, however, consider dressing up as a goddess like Kali irreverent.

I'm a Neo-Pagan devotee of Kali. I take my links with this goddess most seriously. Kali has played a central role in my practice for many, many years.

But I have witnessed a Kathakali dancer, costumed as Kali, dance this goddess, the reality of this goddess, for a transfixed audience. So I look at dressing up as Kali as something that may be more than reverent. It might work some magic.

Still, I'm mulling over things like cultural poaching and diversity and respect for others' beliefs. Devotees can differ, even among themselves, about non-devotees paying a Halloween homage to the goddess the devotees worship. Some might find it disrespectful of the wholeness of their tradition. Others might go along with the good scary fun. Still others might allow for the slim chance of magic working a surprising little change.

But what I'm mostly mulling over is play. Lila. Kali may be having some fun on Halloween. Real fun. Divine fun. Graveyard fun.

The Constellation Of My Metapantheon

2008-11-03T19:30:00.001-08:00

Here's my metapantheon, the assemblage of deities, guardians, and figures from a variety of sources that take an active part in my Neo-Pagan Craft practice.

Most members of my metapantheon come from the mythologies of several historical cultures (or culture complexes), but several come from literary sources or from personal discovery. Even though I made active selections of many to most of the deities, on more than one occasion a deity or group of deities joined my metapantheon. I didn't invite them by name or anticipate their continuing participation.

For the most part, no deity has dropped out of my metapantheon, although the active focus of my practice has shifted over the years. Some deities with whom I was once very engaged have moved to the sidelines. Others have then become more focal for me.

My practice engages one to several deities from each larger pantheon, but I recognize every deity from each pantheon. And I respect all members of each pantheon.

These days, the very active constellation of deities in my metapantheon is:

Hindu/Tantra--Kali, Durga, Shiva, Ganesha

Neo-Pagan Celtic--Maeve, Olwen, Culhwch, The Morrigan, Tam Lin,Thomas the Rhymer, The Queen of Faery

Arthurian--Morgan le Fay, Gawain

Hawaiian--Hi'iaka (and by extension, the Pele family)

The Pantheon of the Anderson Feri Craft Trad--The Star Goddess, The Guardians, The Goddess of North

The Pantheon of British Traditional Craft--The Goddess, The Horned God

Figures of the Land, usually known to Native American cultures--Raven, Coyote, Red-Tailed Hawk, Redwood trees, Jaguar, Agave

The less active constellation of deities includes:

Norse--Odin (the Wanderer), the Valkyries

Greek--The Muses (truth to tell, they could just as well be in the active).

Cthulhu Mythos--Yog-Sothoth, Cthulhu, Nyarlathotep

Tolkien--Gandalf, Galadriel, Tom Bombadil, The Nazgul

Yoruba, Santeria, Umbanda--Oshun

Popular Occulture--Gremlins

Popular Culture--Wile E. Coyote, Devil Ducky, Azrael the Cat

Not much discord occurs among the members of my metapantheon, and I can usually do magical work guided by deities who come from more than one cultural source--and have that work turn out to be fruitful.

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Yes! I Am A Neo-Pagan Polytheist!

2008-11-03T08:30:00.001-08:00

Over at The Wild Hunt, Jason Pitzl-Waters reports on an AAR session on Polytheism in Practice. He tells us about David Miller's response to the presentations. Miller wondered if kathenotheism rather than polytheism might be a more accurate term to describe the diversity of new religious movements, including Neo-Paganism.

http://www.wildhunt.org/2008/11/aar-conference-chicago-day-1.html

Kathenotheism, according to the Ethnographic Thesaurus, means:

The worship of one god at a time while accepting other gods exist.

http://www.freethesaurus.info/etnography/?tema=4238

Polytheism, according to the New World Encyclopedia, means:

Polytheism (from the Greek: polus, many, and theos, god) refers to belief in, or worship of, multiple gods or deities.

http://www.newworldencyclopedia.org/entry/Polytheism

What an interesting distinction. Although I'm not so sure that it will aid practicing Neo-Pagans as much as the folks who study them.

What crosses my mind is that essentially postmodern spiritual movements constellate their deities and work by the illumination of those constellations of deities differently than more traditional or conventional movements have.

Time and number may become more relativistic, more of the moment's circumstances. Practitioners may, at need, shift their categorizations.

Here's the comment I left at The Wild Hunt:

But I am a polytheist. I have, in the best tradition of bricolage, put together my own Neo-Pagan metapantheon from the pantheons of several historical cultural traditions. And, once in a while, deities from other traditions have joined my metapantheon on their own.

It's probably accurate to say, though, that I do not allot equivalent weight and devotion to all the many deities of all the known pantheons. I do focus on the metapantheon that suits me and my practice.

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Look At All The Pagans: British Traditional Witchcraft

2008-10-28T17:57:00.001-07:00

Unlike the Christo-Pagans, I don't puzzle over British Traditional Witchcraft (BTW) at all. BTW makes good sense to me, as far as postmodern Neo-Pagan movements go.As far as me, a generalist Neo-Pagan practitioner from California, recognizing in spiritkinship with BTW.

British Traditional Witchcraft, when I first learned of it from books like Stewart Farrar'sWhat Witches Do, Margot Adler's Drawing Down The Moon, and Isaac Bonewitz'sReal Magic looked suitable in all respects to me. I didn't know any BTW practitioners atthat time nor did I anticipate meeting any. But the approach to polytheistic magic withinthe Western constellation of cultures resonated with my own experience and my own outlook.

I was not, however, convinced that BTW actually represented a relict of a prehistoric, or even a medieval, religion rooted in polytheistic magic. What I figured was that littlebits of lore and custom survived here and there. Antiquarians, folklorists, historians,ethnographers, writers, and others had gathered and preserved these little bits. Somehad looked them over, seeking patterns and clues and grounds for speculation. They hadcome to us re-packaged and re-interpreted in the interests of literate, modern, technologicalcultures. Or in the interests of those who wanted to occupy some new ground in thealleys and by-ways of modern technological cultures.

My concern, mostly, was how BTW promised to help me in adapting, psychologically and spiritually to the circumstances of living in those cultures. The historical claims, while interesting to a playful sensibility, seemed not so important compared to BTW offering a set of tools, skills, and meanings that enabled a productive personal adaptation. To BTWholding out an opportunity to take a path out of alienation into well-being, well-being in the light--or dark--of wholism.

More tellingly, I glimpsed in BTW elements of an emerging post modern spiritualitythat was similar to, maybe even promised to fill out, elements of my own emerging postmodern spirituality.

Here's a description of post modern spirituality offered by David Ray Griffin in an interviewwith Alan AtKisson from Redefining The Divine (I've highlighted some concepts that arecharacteristic of Neo-Pagan Craft as I see it):

There are so many different ways to describe postmodern spirituality. You can say it's pacific,it's ecological, it's a spirituality of creativity, it's a reenchantment of the universe. But perhapsthe best way to get at it, as a summary term, would be pan-en-theism: the idea that the worldis in God - God is something like the soul of the universe - and God is present in all things.As some mystics have said, we swim in God.

I found BTW attractive, in addition, because it was, in the period when I learned of it, a small subculture within the counterculture that I identified with. BTW was most definitelynot an element of the dominant culture. It might, I figured, offer ways to change the dominantculture.

Years later, I did meet BTW practitioners in Northern California, and I took up a BTWside of my practice.

David Ray Griffin interview at:

http://www.context.org/ICLIB/IC24/Griffin.htm

Look At All The Pagans: Christo-Pagans

2008-10-22T09:34:00.001-07:00

I gotta admit, I find the whole notion of Christo-Pagans puzzling.

I came to Neo-Pagan Craft, the heart of my practice, via a path that did not cross much of the Christian domain. I am not a Christian. What I know about Christianity comes from growing up in a Judeo-Christian culture and from researching Christianity as a religion.

Don't be too surprised, then, if I am, once in a while, clueless from a Christian insider's perspective.

The first time that I encountered Christians who were intentionally non-compliant with the creeds and doctrines and official faith/practice requirements of their denomination was when I met liberal to radical Catholics, usually Catholic intellectuals. They opposed, sometimes adamantly opposed, various important things about their denomination. But they remained, adamantly, affiliated with the Catholic Church.

In all their struggles, they worked to change the Catholic Church from within.

Even though I understood this stance--from a mostly political outlook--I was perplexed.

What, I wondered, were they trying to preserve or to foster within their denomination, when they so thoroughly and strongly opposed keystones of its creeds and doctrines and faith/practice requirements?

But, then, I figured that political change was, well, more changeable than religious change.

Political faith was, probably, not so obvious to me compared to political enthusiasm. As for political doctrine, I imagined that it was more or less a matter of appropriate analysis and honest ideology.

Hey! I never claimed that I was all that politically savvy! I embraced Utopian political visions and backed away from lots of down and dirty political doings.

American political subculture, after all, begins with the promise of revolution. Throw the buggers out! And start over from pretty near to scratch!

I sorta imagined changing Christian denominations using this same simple political rule of thumb.

So I mulled over how come these Catholic intellectuals, intelligent, able, articulate, held to this Church that they so much disliked.

From my outlook as a non-Christian, as a Neo-Pagan Craft practitioner, I guess that I mulled over Christo-Paganism as, more or less, something similar. Disagreement with key creeds, doctrines, and official faith/practice requirements; an impulse to change from within; reluctance, even reluctance against what seems to me clear self interest, to depart the fold.

And, intellectually, spiritually, a persistent sort of cognitive dissonance and self deception.

(A keystone of my own Neo-Pagan practice and my tattered political outlook involves reducing cognitive dissonance and self-deception, so I--on principle--favor things that point that way. How much these things actually get reduced by practice is a different question.)

One other thing. My own working metapantheon incorporates pretty much no Christian deity, deities, angels, guardians, or guides. I work with a Pagan metapantheon, and I work in a Pagan manner. The Neo-Pagan Craft that I came into was not Christian or very interested in Christianity.Reconciling my Neo-Pagan practice with any aspect of Christianity is a non-issue. I practice my way. Christianity, including Christo-Paganism is over there somewhere, at best for me a matter of occasional curiosity and reflection (like in this post).

All of which brings me to the rather late realization that, maybe, there's more going on with Christo-Paganism than how I am accustomed to think about it. There appears to be some spiritual fruitfulness in itself to Christo-Pagan practice and world views. Spiritual fruitfulness that serves within a somewhat more extensive domain of Christianity than the total of creeds, denominations, requirements of faith/practice defines.

Let me add that Christianity's ability to hold within itself movements and and views that contradict both one another and, often, some to almost all of the keystone tenets of Christianity's creeds, doctrines, and faith/practice requirements is a frequent stumbling block for me.

I am, every once in a while, astonished to learn of Christians who, to my outsider's eyes, do not hold to what I imagine Christianity to be. (The Sea of Faith movement is a good example.)

Probably a matter of All constituting more than the sum of it parts.

Rather than change from within, I am starting to think that movements such as Christo Paganism bring about change at the edges.

That makes a different kind of sense to me, one that even makes some sense to me in regard to my experience of political movements moving towards changing the world.

Christo-Paganism is itself a diverse movement. My brief look around web resources turned up a lot of different aims and outlooks and accounts of what Christo-Paganism is up to.

I found The Esoteric Theological Seminary's web page Christo-Pagan Information useful.

http://www.northernway.org/cpinfo.html

For more about the Sea of Faith movement, look at:

http://en.wikipedia.org/wiki/Sea_of_Faith

Finally, I'm still puzzled by Christo-Paganism. But I'm puzzled from a different Neo-Pagan Craft outlook. Maybe Christo-Paganism is a little less disagreement with Christianity and a little more agreement with a different facet of All as we may know it.

How I Got To Be A Neo-Pagan Witch--Part 6, Lefty Psychedelic Spawn Of The The San Francisco Renaissance

2008-10-18T11:10:00.001-07:00

[a revenant post with additions & edits /// I put up a version of this post earlier; I'm leaving it up; but, hey! things change!]

Planning out the series of posts about how I learned magic, what led me to sink my roots deep in Neo-Pagan Craft practice, and why I participate in the world this way but not that, it became obvious that my spending teen aged years in the San Francisco Bay Area, immersed in its vibrant local culture, accounted for a lot.

But that it was going to be difficult to describe. I was in the middle of these many important influences, and they were pulling me one way and another all at the same time. Plus, they were happening, and they had--and were sometimes making--history.

What's more, today many of these then new and vital influences have lost their luster, been turned from their once daring origins to the ends of marketing and weary recitations of the old days.

As a sort of introduction to themes and subjects that I'll return to in later posts, here's a bare bones introduction--Lefty. Psychedelic. San Francisco Renaissance.

Growing up in the San Francisco Bay Area when I did helped make me the Neo-Pagan Craft practitioner that I am today. I am a lefty psychedelic spawn of the San Francisco Renaissance, shaped by a diversity of local and regional cultural influences that may have culminated in the 1960s and faded away by the 1980s.

Strictly speaking, the San Francisco Renaissance generally refers to a group of avant garde poets active in and around San Francisco from the immediate post-WWII period through the 1960s. They were active presences in the local Bay Area culture, and their influence went beyond the poetic and literary into the overall popular culture.

Newspapers wrote stories about them. Radio and TV news reported on what they were up to. You could go to the art studios, galleries, lecture halls, and theaters to look at their works, hear their opinions and ideas and stories. You could even bump into them at the coffehouses, clubs, bookstores, churches, streets, beaches, forests, of buses. Local popular culture acknowledged them, even regarded some of them as notable characters, even celebrities. They made the Bay Area more interesting to live in, and the Bay Area valued them for it.

The San Francisco Renaissance, more broadly, encompasses a number of currents and movements in poetry, literature, music, studio and performing arts, philosophy, metaphysics, environmentalism, humanistic psychology, print and broadcast media, science and technology, cross-cultural awareness, and progressive politics.

Again, the Bay Area acknowledged all this, talked about it in public forums, kept itself interesting, even distinctive, with the diverse currents of the San Francisco Renaissance.

Avant garde. Innovation and experimentation in art, politics, and culture. That's what the San Francisco Renaissance meant to me. That's the seed that the San Francisco Renaissance planted in me. Make it up. Test it out. Learn from what works. Or from why it doesn't. Go on based on what you've learned. Try again. Try different. Try together.

Creativity is better than reiterating received custom. Change may be better than abiding by that legacy of tradition, particularly if that legacy squelches things to retain its dominance. Wholeness is better than separate things, separated places, people in parts. And it's worth making the effort to regain wholeness and to keep it whole.

Psychedelic . In the 1960s altering ordinary consciousness, often with drugs, gained in popularity. Musical forms and styles and modes of presentation came into being to sustain, or to promote, the insights and obstacles altered consciousness encountered. So did art styles, fashions, eroticism, politics, criminality, and other aspects of life style.

My consciousness got altered.

Lefty. The San Francisco Bay Area has a history strong in progressive politics. So does the region of the West. I thought then, and continue to think now, that a good deal of this grows from the character and the beauty of the Land. The mountains, valleys, rivers, sky, and what lives there want to be free. They want you to be just as free.

Looking back, I think that I had a predisposition towards participatory democracy and the common sense of the Declaration of Independence and the United States Constitution, plainly read. I liked Liberty. I still do. (I organized my first political action in

7th grade. I'm not saying this to brag, but to suggest that something within me, within my world view, moved me to live my beliefs.)

By 10th grade I was active in environmental causes, civil rights causes, and the peace movement. In small ways, to be sure, but active.

I got bulletins in the mail from The Institute for the Study of Non-Violence. Even though I resided in a military town, I resisted the military's grasping of my life and the lives of my friends and schoolmates. Right up the road, at UC Berkeley, a student political movement that favored most of what I did was taking shape. And taking to the streets. I felt myself a part of it.

To be clear, I didn't imagine myself politically precocious or socially visionary or any sort of leader, organizationally or ideologically. Holding these views, espousing these values, making these criticism, looking for and trying out these alternatives, taking these little steps to make a better community--just seemed like the right things for me to do.

Here I am, then, a Lefty Psychedelic Spawn of the San Francisco Renaissance, all prepared to step--reluctantly--into the realms of Neo-Pagan Craft. Or, more correctly, to be yanked in. By a Goddess.