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The Day The Witches Took Over Church – UPDATED

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No one knew why the woman sitting beside the Orpheus Pagan Chamber Choir was wearing a black, feathered, Carnival mask, and I doubt anybody asked. Pagans are known to be eccentric with their attire, after all, and who’s to say she wasn’t paying homage to a deity or something? Tres faux pax to question a Pagan’s choice of bling. You’re treading on holy ground there.

Her display may have seemed a bit dark for 9:15am on a Sunday, but who was I to judge? Me, with my purple bow-tie and thistle blossom lapel flower, proudly donning purple to show my Pagan pride. I stood out just as much as she did from my mostly white haired, much more plainly dressed neighbors, and none of them were giving me any grief.

There was occasion for pagan pageantry on this morning, whether that be pentagrams and feathers or labradorite and velour robes. The Witches had showed up in force at the Unitarian Universalist church, and they were ready to cast a circle.

Who Are The Witches In Your Neighborhood?

The Sunday service at Jefferson Unitarian Universalists Church, appropriately titled, “The Pagan Next Door,” was led by a prominent Wiccan Priestess and Priest from the local Pagan community with the help of several UU Pagans. Unlike other UU services, where individuals representing a single faith tradition might sprinkle in bits and pieces of their religious language and practice into a standard UU framework, this was set to be a full-fledged, Wiccan rite.

Now, I’m not a Witch (and I can’t type that without hearing in my head a certain auto-tuned political parody), and this service was all about the Witches. The Four Quarters were called, Deity was presented as Lord and Lady, and a circle was cast — something that we don’t do in ADF Druidry. But that was all okay with me. I didn’t need for the service to reflect my own practice in order for it to be relevant. This event mattered for one simple reason:

It was a moment to practice proclaiming our legitimacy.

The occasion was worthy of a bow-tie.

Preaching The Legitimacy Gospel

The Priestess spoke for great length about the normalcy of Witches, and I found this to be particularly interesting. Covens, in seems, are as apple-pie as your HOA. Little Witch-kids are playground stomping next to little Christian soldiers, and big Witch-adults are ringing up your groceries, policing your streets and suing your insurance companies. Witches are just like you. Well…mostly.

I appreciate the sentiment, and I see the value in this kind of preaching (though I doubt the Witches in question would use the word “preach” to describe their sermon – another iffy word). But as I see it, that’s what they were doing. Making the case for normalcy and commonalities is important for people living on the fringes. Take if from a Gay.

Just a few days ago, LGBTQIA activists (i.e. “Queer Folk”) and supporters claimed a victory in New York after gaining the right to legally recognized civil marriage. That would have never happened without thousands of Gay-vangelists preaching the Legitimacy Gospel, not unlike what these two Witches were doing at the podium.

WE’RE HERE!! WE’RE WITCHES!! And we’ll meet you in the common area after service for coffee and snacks. Please join us. 🙂

This evangelism may not appeal to everyone out there, but it is necessary work. You’ve got to get in there and mix with the muggles, let them know you’re not a monster, and say quite plainly and with respect that who you are and how you practice your religion is valid.

First, though, you have to believe it yourself.

How Do You BECOME Legitimate?

Simple answer: you behave as though you already are.

My husband calls is, “acting as if”. Its a technique we’ve used to get us through some hard times, and I think it would be useful to Pagans who are seeking greater recognition outside of the Pagan community.

In our case, we aren’t recognized as a “legitimate” married couple, but we act as if are. We treat each other as if the world already saw us as legitimate, both privately and publicly, and in so doing we begin to create a life for ourselves that functions similarly to any other legitimate relationship.

In the case of the Witches, most churches won’t have anything to do with them. They villainies them, misconceive them and distort that which they hold sacred. But on this Sunday, the Witches greeted people at the church door, congregated in the commons area, and shared the limited variety of crackers and coffee available. They handed them program leaflets, passed the collection plate, and most importantly shared sacred space with people who do not identify as Pagan. They acted as if they belonged.

And they did. We did. We were welcomed, and it was a good feeling.

Maybe I’ll Be A Churchy Pagan

I intend to return to the UU church on a less witchy Sunday to see what a normal service is like. I’ll be sure to wear a bit of purple and I’ll plan on engaging with parishioners about my spiritual journey, the evolution of which I feel needs to be examine and unpacked longer form.

See, I am on my own personal quest for legitimacy. As much as I know, I still must re-learn constantly how to act as if my path–my life– is legitimate. I must learn and re-learn the language that best communicates what I know in my heart and what I practice before my altar to people who may practice and believe differently than me.

I take inspiration from the Withes, though, and their churchiness. Perhaps I’ll follow their lead.

What about you? Do you find any challenge in acting as if your spiritual path is legitimate? Have you ever been in a position where you were able to preach the legitimacy gospel? If so, please tell me about in the comment section.

But first, be a kind blog-lover and share this post on Facebook or Twitter.

Post Updated on July 4th to include links to Orpheus Pagan Chamber Choir and Jefferson Unitarian Universalist Church.

Letting Go Of The Gun

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This morning, on a walk through our neighborhood with our big, black dog, my husband and I came across a fleet of police cars. They’d blockaded the street adjacent to ours, and the officers were all poised in defensive positions. As we walked past the roadblock, we saw a swat team van, and several ninja-like men creeping up toward the back of the corner house.

“Come out of the house and leave your weapons”, a police officer announced over a loud speaker. “Come out now!”

I had no interest in finding out the details. We needed to get out of the area. Something bad was happening, and I wanted to make sure we were nowhere near it.

When Not To Be A Hero

The incident really shook up my husband. Was it a burglary? What if someone was in the house? What if they were being held hostage? This was happening in our neighborhood; it could have just as easily have happened to us.

The truth it, sometimes bad things happen. People do stupid stuff every day. They’re mean, they’re selfish, they’re greedy, and when they get scared they can become violent. Sometimes we’re in a place to do something about it. We can call people out on their bullshit, stand up for someone being bullied, be an example of a person with integrity. When we see that opportunity, I think we should take it.

But other times, we’re called to do nothing. The best decision we can make is to run, to flee, to avoid the conflict, to be discerning about which battle is ours and which is not. Sometimes, you just need to get away from the firefight.

There would have been no sense in either of us trying to intervene with this neighborhood conflict. We couldn’t send in our aging, 8 year old mutt to snag the bad guy. He’s not trained for that, and neither are we. This conflict needed to be resolved by more qualified people.

But what do you do when there’s nothing to do? Can’t you do something?

Active Inaction

When we got back home my husband, still troubled by the encounter, asked me,

“What are you supposed to do when you realize that you have to sit back and allow a bad thing to play out?”

The answer came to me immediately.

“Pray. That’s when you pray.”

It seemed as clear as the Solstice Sun. In moments when someone else is called into action–like the swat team, for example–and it seems there is absolutely nothing for you to do to affect the outcome of a situation, that’s the time to pray.

But Pray Like How?

For me, prayer begins at the moment when I accept that there are things occurring in the world that are beyond my control. In this example, the robbery would be one such thing.

Prayer functions in that moment, at first, as a simple remembrance of the forces working in the world which are greater than myself–be they the Gods, the Spirits of my Ancestors or of the land around me, or even of people who may be in a better position to affect change. The police officers and the burglar, in this instance, are people who I would remember.

Each of those beings has a will of their own, and the way they exercise that will determines the outcome of the situation. Each force, be they human or non-human, is actively changing in the world; they are either in harmony, or they are creating dissonance.

Once that state of remembrance has been established, I express my hopes and desires for the outcome of the situation.

May no one be harmed. May those stupid kids who broke into that house make a better decision in this moment. May everyone remain calm.

I do not direct prayers to any one being. This isn’t exactly “intercessory prayer”. I don’t know who’s going to affect change in the situation, and I’m not about to summon anybody. The cop could be the one to change everything, or it could be a God. Or, the kid with the gun in the house could come to some sort of epiphany (and who knows what/who might inspire that), and he could end the whole thing peacefully.

It isn’t mine to know. The how, or even the who isn’t important. Those things aren’t the point. The point is to become active in my state of inactivity.


Let Go Of The Gun

Central to my understanding and use of prayer is this idea of surrendering control. It looks like this:

I pray, and by doing so affirm that I am but a part of the whole, and not capable of affecting change at every level. There are many moving parts, and it isn’t mine to move them all.

Magic, on the other hand, seems to be more directed towards assuming control. Were I to use magic, it might look more like:

I do magic, and in so doing affirm that I have the ability to create change at some level, if not every level. There are moving parts, and I have ability to change the way they move.

Does that seem accurate?

I don’t wish to speak as an authority on magic. I’m not. Many of you reading this will have much more to say about it, and I hope that you do in the comment section.

But I find prayer to be of great value in my personal practice. I also find it to be a subject that doesn’t come up much in Pagan circles. Why don’t we pray, or talk more about prayer? Is this symptomatic of the anti-Christian sentiment shared by many Pagans? Christians aren’t the only ones who pray, after all.

Tell Me…

I’m eager to hear what you have to say about prayer, magic, and your insights into the two. Do you feel there’s a place for prayer in the Pagan world? Can you imagine a way to reclaim prayer as a part of your religious identity?

Share your thoughts in the comments, and please share this post on Facebook or Twitter!

Rules Of Reverence: The Sacred And The Silly

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My grandma says in Spanish, “¡Jesus!” whenever someone sneezes. Its the cutest thing. The “-soos” part of the word is always pitched just a little bit higher than the “heh-“.

“Heh-soos!”

I love it.

My husband and I were over for dinner recently, and after a sneeze and a ‘soos, I said jokingly, and in English:

“Jesus!”

She laughed a little, and then got a scolding expression on her face.

“Mateo…”

It was funny, though. Saying “Jesus” after a sneeze is funny. Who does that? I don’t think my grandma ever realized that she was saying the first name of the deity she’d been praying to all her life after each sneeze. Not until, that is, I said the word in English.

“JESUS!”

The irreverence was titillating, even for my 80 year old, Catholic grandmother.

What Are The Rules Of Reverence?

In exploring the idea of using Gods for our own purposes, I wrote that we need to respect the Gods we worship. We need be weary of commodifying them; turning them into an essential oil, or a hair product. They aren’t designed to meet our needs. That isn’t how it works. They, like us, may have areas of expertise. But who wants to be treated like they’re just a resource, and little more? I know I don’t, and I wouldn’t imagine a Divine Being would either.

I received a number of insightful comments to this post which reminded me of the importance of humor and mirth in ritual. Stodgy religion? Bo-ring. Its important for a community of people (i.e. Pagans) who actively engage with the world as thought it is a magical place, populated by unseen, mythical, fanciful creatures, to keep it light. Don’t take yourself so seriously, prancing around in your serape or cloak. Its a little laugh-worthy, what we do, remember.

[An admission: I’m a kilt-wearing, cloak owning, Renaissance festival attending Pagan, myself. I’m all about the dress-up, and I know the difference between a role-play game and religion. I’m just sayin’ – we’ve got to keep things in context.]

But how, then, are we to find an acceptable standard of reverence? What does it mean to be a reverent, devout, polytheist Pagan?

Sometimes I Miss My Dogma

Beware the oncoming Pagan blasphemy: There’s something to be said for dogmatic structures. They’re kind of useful in holding a group of people to a standard. Dogma ain’t always a bad thing.

Unless it is, or course. The universe is expansive in ways we can’t even fathom, and our little attempts at packaging it up and labeling it always fall short. Our dogma, right as we may think it, is always, from another perspective, wrong. Its also used to subjugate, alienate, judge, and suppress countless forms of natural, healthy, human expression.

But even when its wrong, it has a purpose.

Rules Are Made To Be Broken

What I loved about being surrounded by dogma was that I had the option – the inner freedom – to resist it. If I decided, on my own accord, that the dogma was bunk, I could make that known. Sure, that might alienate me from those who accepted it blindly. But at least it was something for me to engage with. I could argue with it, one way or the other.

Now, as I float down this amorphous Pagan river, I have nothing concrete to argue with. No dogma? No dogma to resist. This is, for many Pagans, a point of pride. We’re proud that we aren’t subject to an oppressive, dogmatic monolith. We’re free, right?

But rules will eventually form. They do so organically. Even in an open Wiccan circle there are a whole set of unspoken rules of how to act, how not to act, and those rules are enforced explicitly or implicitly. Either way, they’re there. And its natural for them to be there. That’s what happens when people form community. They form rules of engagement; standards of practice, and systems of shared belief.

Rules matter for something. I don’t accept that in order to be Pagan, to walk a Druid path (for myself), or to take part in any other tradition that we must throw all sense of structure to the wind.

The question is, how do we find a balance between our desire for personal freedom and the legitimate need to have a standard measurement in our community?

Say It In Spanish

“Jesus”, for my adorable grandma, means something different in Spanish, post-sneeze, than it does when she’s saying the word in her rosary. The context and the usage determine what is appropriate and what isn’t. While she has a sneaky sense of humor, and she did appreciate my irreverent act, she was also made a little uncomfortable by it. It came a bit too close to what is, for her, a very sacred idea. I respect that, and after the joke had been made a few times, I dropped it.

Her example, though, is useful for the modern Pagan, seeking to find balance between reverence and irreverence. What does it mean to be a devout Pagan? Know yourself. Know what those lines are for you. Understand the topography of your own inner spiritual world, and hold true to that. Then, when an irreverent joke is lobbed your way, you can see where it lands and you’ll have perspective as to how much damage it could actually do.

Mirth, humor, playfulness – these things all work to counter-balance our sense of reverence and serious religious expression. They give light to another side of that expression; a crucial side. They’re the bird call and the puppy bark. They are the millions of ways that the Sacred intersects with the Ordinary, imbuing it with magic. Reverence is remembering that both sides serve a purpose; they serve one another. The Ordinary and the Sacred are kin.

Call A God, Then Grab A Tissue

So next time you sneeze, say “¡Heh-soos!,” or, “Ganesha!” Then, laugh a little and remind yourself that even the most devout, sincere religious person looks a little silly in their garb and getup. The silliness is a sacred part of the process. Be silly. Be reverent. Then…

“HEH-SOOS!”

Bless you…

If you found this silly post to be entertaining or insightful, please tweet it or Facebook share it with your friends. As always, your comments are welcome here. I’d love to know how you balance the sacred and the silly!

Pill Popping Deities

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She skipped around the circle, waving sparkers in the air and laughing like a toddler. It was a non-conventional way to cast a Fire Circle, I suppose. But then again what’s convention to a mis-match gathering of MeetUp Pagans holding ritual behind a Unitarian Universalist church?

Could you imagine a more anti-convention convention?

The Fire Circle was a sub-circle, if you will, of an even larger elemental circle. It was intended to provide the participants with some Wicca 101 on the relevance of the element of Fire, and I found the whole thing to be a little boring. I could have been at home reading Cunningham if I’d have wanted some simple fire metaphors. I’d hoped for a Full Moon ritual that dug a little deeper. Instead, I got sparklers.

But then the Fire Priestess began talking about Gods. My ears perked up. Maybe this will rekindle the embers.

Apollo’s good to use… or you could use Isis… or for creative things you could use Brighid… There are good Gods to use from just about any pantheon…

Huh. What an interesting use of the word “use”, I thought. Using Gods to cure what ails you. Using Gods to get what you want out of life. Huh. How consumerist. Pill popping deities; making use of them in order to – what – be pain-free, blissful, satisfied?

It got me wondering – Is that what the Gods are? New Age Prescription Drugs?

Pick Your Poly-Pleasure

Polytheism, by nature, seems to create less pressure for the believer than monotheism, because polytheists have options. If something sours in the God/human relationship, the polytheist can go elsewhere. There’s a pretty big Deity Dating Pool for the modern polytheist, especially if you’re not particular about your pantheon.

Like yoga? Think Vedic. Love Loreena McKennitt? Call on the Celts. Perhaps you’re feeling a bit in the mood for something spicy. Google Santeria. Its all there of you. Grab a shopping cart. Go God gaga.

The monotheist, on the other hand, has a single choice, and if it doesn’t work with the big One, to Hell with ya’.

Admittedly, I’m being a bit flip with my characterizations. There are probably plenty of polytheists whose practice is eclectic and sincere, and plenty of monotheists who don’t feel trapped in their “personal relationship with God.”

It just seems like there are an awful lot of Deity options for the polytheist, and its a popular approach to make use of those options as we see fit. I don’t agree with that approach. I don’t think the Gods should be in service to me. It should be the other way around.

I Like My Gods To Be Big And Powerful

Call me an old fashioned Pagan, but I like to think that Gods & Goddesses are bigger than me, more powerful than me, worthy of respect. They’re here with me and inside of me — yes — but they are also outside of me and expansive in ways that stretch the imagination. This is why they are worshipped. This is why offerings are made to them.

I either believe that, or I believe that the Gods aren’t real. They’re just devices of psychology. They’re fiction. Narrative. They’re all in my head. And, if that’s the case, I should pick and choose which god I want to use. I should let my god or goddess serve me.

But I’m in the “Gods Are Real” camp, and in light of that I feel that I should be very deliberate about how I approach them in speech, action, and even in my very intention. Am I trying to get something from them? If so, am I offering anything in return? How do I speak to them? At a recent ritual I attended, the Priest commanded –literally commanded the spirits to be present.

Um… rude.

I don’t have years of context for how most Pagans approach Deity. As I’ve written before, I grew up in the Christian church. To a great degree the Christian God was supposed to remain a mystery. Any attempt to fully understand him was futile, because unknowability was part of his deal. The best thing you could do was learn how to relate to the portrait of him that was presented in scripture, as well as whatever part of him was experienced and expressed through group worship and tradition.

But there’s no common pagan scripture, and in the case of the Fire Priestess I’m not sure I really care to join her in commodifying the Gods.

So what then?

Photo from allthingslabyrinth.com

Bring Back The Mystery

I’m not sure what Gods are for certain, and I appreciate that mystery. I think participating in something that is impossible to fully undertand (like science, for example) leads to amazing things. You discover a lot about the world you live in, and the world that lives in you.

In suggesting that Gods are more than just salve for the soul, I’m also not suggesting that they be treated like just any another person. I don’t really desire a BFF relationship with the Gods, nor do I want for them to be my therapists. I do seek out guidance, and I look for signs of their presence in my life. But I think it is a misstep to treat Gods as though they are human, just as it is a misstep to treat them like designer drugs. They are not human. They’re beyond human.

How do you wrap your mind around that? You don’t — I don’t, at least. I just have reverence for the very idea of there being something which exists in that way. Worship, then, is an attempt to further understand where my humanity intersects with that mystery. How do I, a human being, come into contact with a God; with a raw, powerful, mysterious, creative force? How will I know when its happened? What will it feel like?

These are the questions that inspire me to attend these rituals, even after a disappointing encounter with a sparkler. This is why I approach my altar in the morning to make my offerings. Seeking the answer to these questions fuels my religious life.

I Do Really Like Sparklers, Though

We do the best we can, us religious folk. Sometimes we hit on something deep. Other times, we just look a little silly. But, we try.

Perhaps I should cut the Fire Priestess some slack. Maybe she’s got a deeper connection to Deity than I’m giving her credit for. Maybe her sparkly wand and fiery voice did exactly what she’d intended them to do — start a fire inside of me. Inspire me to forge something new — like this blog post.

If what you’ve read here started a fire in you, share your thoughts in the comments. Start a wildfire by tweeting this post, or Facebook sharing it with your friends!

Casting Faith

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The new head of the company told me on Thursday, in a calm and steady tone, that we have reached the furthest point we can in our working relationship. We need to accept that we’ve done everything we are capable of doing.

In short – you’re fired.

Ah…THAT’S why he closed the door when I came in here, I thought.

I told him that I understood, and I did. I haven’t been a big money maker for the company. And while the business always considered itself to be more family-run than big-box, money is money. You make investments where they bring returns. Cold comfort to someone who just got laid off, but I can see the logic.

I told him that I didn’t harbor any bad feelings about this. It made sense. On the bright side, I’m leaving the relationship much better off than I was before. I told him all of this, in essence reassuring myself to him. He listened, and he smiled. He was polite and patient with my process. After all, I’d never be coming to him again to ask for support or money; the least he could do was afford me a few minutes of my keep-your-chin-up-edness.

We exchanged a few pleasantries, made note of the details that would require tending to, then bro-hugged and said goodbye. We parted ways.

Just like that, a 4 year partnership is unceremoniously de-partnered.

Every step I took between the office and the car felt heavy and deliberate. Slower than normal. I narrated the next several minutes in my head:

Step, step, step, breathe… This is the world now…. step, step… Everything has changed… breathe…. Everything is different. And you’re ok.

Before This River Becomes An Ocean…

The next morning, during my devotional, I turned over an oracle card that represented Brighid’s Flame. The card had the word “Faith” up at the top, and the message was to trust that things are going to work out.

Faith, huh? So… I’ve moved away from Christianity, embraced a Druidic tradition, accepted “Pagan” as a word to describe my current spiritual and cultural expression, and the message from my patron deity is to “Have faith”? Did a Celtic Goddess just go all televangelist on me?

Or, in keeping with my previous posts written during Pagan Values Blogging Month, am I faced with the challenge of exploring a value that is more than just a pagan value?

Time To Pick My Heart Up Off The Floor…

I got back to my hotel and sought out comfort where I could find it. I made phone calls to all the people who didn’t just break up with me, and I reassured myself to each of them.

This is a great opportunity, I told everyone, for me to have a fresh start. A blank slate.

I wasn’t in denial about it. I didn’t pretend that I was unshaken, or that I wasn’t all lumpy throated and salty eyed. I was just deciding to take the good and take the bad, Facts Of Life style, and to own up to a more holistic view of the situation.

The truth is, this is a great opportunity. I’m poised to begin new partnerships with people who really want to work with me. I have support coming from many different areas of my personal life and my career.

But am I willing to believe that truth? Is that believing an act of faith?

I Reconsider My Foolish Notion

Pagans are so centered around practice. We define ourselves by what we do, not by what we believe (generally speaking). But faith is all about belief, isn’t it? How do we reframe faith as something that you do instead of something that you have?

Could we imagine ourselves crafting faith? Could the act of engaging with a belief — as I’m currently doing when I frame a job loss as an opportunity gain — be understood as a faith-working? A faith-casting? A magical act?

When you do simple magic, like sending a prayer to the Gods on a burning piece of paper, or crafting a sigil to represent a change you wish to see in the world, there’s a moment where you are required to charge that magical working with your energy, and then release it. Once released, you’re supposed to forget about it. The act of forgetting is an important component of the working. It’s the whole, quit looking and just let the water boil thing.

Perhaps that’s what “having faith”, or a phrase that I’m becoming more fond of, “doing faith,” might mean. I decide what this situation is, looking at all sides of it, and then I stop thinking about it; I forget that I made the decision, and I allow everything to unfold around me. I do faith by acting on my chosen belief that a firing, in this situation, is better described as a timely transition between business partners, and that plays out in my conversations with loved ones, with colleagues, and even with my readership.

This post is me faith-ing.

‘Cause I Gotta Have Faith…Oh, I Gotta Have…Faith

There’s no simple conclusion — either to this post, or to my situation. And that’s the point. Its all a process. I get up in the morning, and the world is new again. A blank slate. A new post, still unwritten. The opportunity for a fresh take on my life, using my words and the active engagement with my beliefs as a willful act of creation, is laid out before me.

All I have to do is trust…believe…

Cast faith.

 

If this post was interesting to you, please be a good friend and tweet it or Facebook share it.

Imagination is a Pagan Value

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Close your eyes.

No… don’t close your eyes. That won’t work. Keep reading, but picture yourself in your mind sitting there with your eyes closed.

Take a second. Can you do it?

Well, you have just exercised the first Value in my Pagan Values Blogging and Podcasting Month Series: Imagination.

 

*** Imagine An Image Here ***

 

Imagine What I Said Before

As I wrote in my last post, there are challenges to any group claiming a value as their own. The principle that is meant to be a strengthener of group identity can also be used to alienate others outside of the group. After asking a slew of questions, I concluded my post with the decision to write about my own personal values first — The Teo Value System, if you will. Then, I could see if these values resonate with other Pagans, and I may also discover that they are values shared by an even wider community of seekers and critical thinkers.

Purple elephant.

Values are kissing cousins with morals, and I don’t think I want to get into a discussion about morals. I’m probably not the only one, either. Moral-talk has its place, usually within smaller groups of people who share a perspective, perhaps even a system of belief. And we know that’s not really an accurate description of my readership, not to mention the wider Pagan community.

No. Let’s unpack some values first. They’re going to be enough of a handfull.

So, I start here with a Teo Value that is free of any moralistic residue, but that is quite central to my spiritual practice, my creative work and my expression of self.

Imagine It, and It Is There

Was that a siren? Do you hear that?

Imagination is the fundamental building block of all spiritual and magical work. Your imagination is where it all takes place. See a deity? Give thanks to your imagination. Create a circle of protection? Again, imagination.

Note that I do not say, “Those things are in your imagination,” in some dismissive fashion. Rather, they come from your imagination. Your imagination is the origin point of co-creation. You make things exist from and out of your imagination, and so do the Gods. It’s a shared workspace; a common medium.

So, I’m not suggesting that the Goddess you saw when you were standing, eyes closed, in front of your altar was not, indeed, a Goddess; nor do I suggest that you’re ritual is actually not protected from malevolent forces ’cause your circle ain’t real.

To say that something is born of the imagination– The Goddess, the circle, the…

…ball of green, glowing light that has begun moving around your computer screen, slowly at first and then steadily faster, changing form, becoming a continuous beam of color, growing, growing…filling the whole space around you with green light….

…those things totally exist. Just differently.

You Were Once Imagined

Before you were you, you were not you. But, you were still you.

That before-you may have not looked much like the present-you, but it was still kinda you.

Can you think of this thought of you?

Is the wordplay dizzying? If so, try to picture this:

Everyone with whom you have a relationship once imagined you. Not the you-you that looks exactly like you now. But, the essential you. The stuff of you. They imagined your attributes, or your qualities. Or, they imagined that they wanted to feel or experience in their lives, and somehow you help them to realize those feelings in relationship to them. You are, then, helping to bring to them qualities and experiences of the life they once created in their imagination.

Trippy, right?

And if you feel a little like a tool after imagining that, don’t. They’re serving the same imaginative function in your life.

Spare Some Change?

Imagination is the staging ground for all real transformational change. If its going to happen anywhere, it has to first happen in and through the imagination.

Let’s say you’re tired of your job. You’re bored. The routine is stale, and you feel almost robot-like as you go through the motions. You want something different.

Well, what does different look like? It doesn’t look like what you’re experiencing now. It looks like something else. But what?

Turn the key and crank up that imagination. The quickest and most effective, perhaps the only way to build a life that is different than the one you’re experiencing now is to engage your imagination. Transformation depends upon an active imagination.

 

*** Another Appropriate Image Is Here ***

 

Suspend Your Disbelief

Imagination makes ecstatic religion possible. For the Catholic, does the bread turn into Christ’s Body & the wine turn into His Blood? If she suspends her disbelief it does, and in that moment she is able to experience something truly magical. It’s happening because she allowed herself to engage in an imaginative experience of her revered ritual.

I realize that the Catholic Mass may not be a useful example for some Pagan readers, but its High Magic nonetheless. Plus, its familiar to me, and I’m writing about Teo Values, after all.

But, this same act of engaging the imagination in ritual applies to all of us in our own traditions. If we want to experience our spiritual lives in a relevant way; if we want to get out of our books, step onto sacred ground and truly commune with forces that are greater than ourselves, we first have to suspend our disbelief in our own imagination.

A Value Challenge

So, I conclude with a challenge. Be a kid again. Let your imagination expand and explode, and remember that doing so is a way to invest in your own spiritual growth. Regardless of how you self-identify, you have an imagination. It’s a sacred tool. A magical instrument that you were born with, created from, and to which one day you will return.

So use it, already.

You can open your eyes now.

 

If this ideas got your imagination going, please share your thoughts in the Comments section. I’d love to know what you think about Imagination as a Pagan Value!

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Pagans Have Values, Too, Say Bloggers

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Now that we’re nowhere near consensus on how to use the word “Pagan”, how’s about we wander through an even hazier meadow…

What are our Pagan Values?

I’m jumping the gun a bit, being that the Third Annual Pagan Values Blogging and Podcasting Month is scheduled to begin on June 1st. But I thought it might be useful to spend a minute trying to understand what exactly a “Pagan Value” might be, and to ask the question, What makes a Pagan Value…pagan?

Entry-Level Exploration

Before I go there, I’m going to get a little “101” with it. Sometimes it’s best to start with a simple question.

What exactly is a value?

My American Heritage Desk Dictionary app, the default resource I use when typing with my thumbs, lists this definition:

A value is a principle, standard, or quality considered worthwhile or desirable.

Using this as a starting point, what happens if we add in the word “Pagan”? How does it change things?

A Pagan value is a principle, standard or quality that Pagans consider worthwhile or desirable.

Is this statement true? Can we imagine such a value?

Consider the following questions:

Do all Pagans have shared principles? If so, how do these principles differ from those shared by people who would not choose to identify as Pagan? What happens when they don’t differ much, or at all? Is it possible, for example, that there is overlap between Pagan principles and Christian principles? Were such a thing to happen (as I think we will find it does), can the shared principle be truly claimed as either Christian or Pagan?

Maybe a question to ask is, Who came to the principle first? If the Pagans beat the Christians to the principle, do they get to claim it? What’s the motivation behind that kind of race? A quest for superiority? Thirst for the truth? Dunno.

Do all Pagans have shared standards? Are we talking standards of behavior? Standards of academic integrity? Standards of social accountability or etiquette? There is no central Pagan dogma, so there is no standard set of beliefs. We’ve seen evidence in the last week that there isn’t even a singularly acceptable title for the whole group, nor an agreement that the group is even a group at all. How do you arrive at group standards when the group is sort of a non-group?

Do all Pagans have shared qualities? This may be the easiest of the three to approach, but we might also fall into a trap of describing the qualities of Pagans we’re most exposed to, unaware that these qualities may not be universally applicable to all Pagans. Again, we find qualities that are both specific and universal. Still not sure what to do about that.

Double Edged Values

What else happens when you tack on the word Pagan – or Christian, or American, or Family, even – in front of the word “Value”? Does the new group-specific phrase serve a entirely different function than the word might on it’s own? What is the purpose of distinguishing one group’s values from those of another group?

I’m going to nudge forward here and suggest that drawing value-borders around a group allows people within the circle to judge the behavior, the actions, the worth of the people outside the circle. When that judgment is paired with a given or assumed authority to condemn, the opinion can become a tool for victimization and oppression.

This might look something like:

I hold up this Group Value, and by doing so I assert not only what is good and right about my worldview, but what is not good or right about yours.*

*Insert religious debate/argument/war here.

People sensitive to the Christianist, Islamist or any other Fundamentalist assault on…well…anyone who doesn’t share their Group Values might recognize the behavior I’m describing.

It Must Begin With The Individual

I don’t have the answers to these questions, nor am I certain that they’re the most useful questions to be asking. I’m not a trained philosopher by any stretch. But, I think I’d be foolish to go charging ahead into philosophical territory without at least trying to get clear on a few important concepts.

I think my approach to this June’s blogging assignment will be to describe, as best I can, what my values are first, and then see where else these values might be shared.

If these questions sparked an idea, please share your thoughts in the Comments section of the post. I’d love to know what you think about this notion of Pagan Values, or about values in general!

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