Words worth Living By

"an it harn none ; do as ye' will"

 

 


I Am Pagan

by Selena Fox

I am Pagan. I am a part of the whole of Nature. The Rocks, the Animals, the Plants, the Elements, and Stars are my relatives. Other humans are my sisters and brothers, whatever their races, colors, genders, sexual orientations, ages, nationalities, religions, lifestyles. Planet Earth is my home. I am a part of this large family of Nature, not the master of it. I have my own special part to play and I seek to discover and play that part to the best of my ability. I seek to live in harmony with others in the family of Nature, treating others with respect.

I am Pagan. I celebrate the changing seasons, the turning of the Wheel of the Year. I celebrate with singing, dancing, feasting, rituals, and in other ways. I celebrate each turn of the Wheel with personal spiritual practices and by taking part in community festivals.

Samhain, commonly known as Halloween, is a time for gazing into the future and for paying homage to my Ancestors and other loved ones in the Spirit world. I work magic for greater religious freedom for Pagan peoples and humankind as a whole. I celebrate the Wiccan and Celtic spiritual New Year.

Yule, the Winter Solstice, is a festival of peace and a celebration of waxing solar light. I honor the new Sun child by burning a oaken Yule log in a sacred fire. I honor the Great Goddess in her many Great Mother aspects, and the Father God as Santa in his Old Sky God, Father Time, and Holly King forms. I decorate my home with lights and with holly, ivy, mistletoe, evergreens and other herbs sacred to this season. I ring in the new Solar year with bells.

At the beginning of February, I celebrate Candlemas, known to ancient Celts as Imbolc and to contemporary Americans as Groundhog's Day. I focus on spiritual purification and clearing away blockages to prepare for the coming of Spring and new growth. During this festival, I light candles to honor Brigid and I invite her to inspire my artistic works and guide my healing practice. I give offerings of seeds to wild birds.

At the time of the Spring Equinox, I welcome the renewal of Spring and celebrate the greening of the Earth by dressing in green myself. I honor the Teutonic Goddess Ostara and the spirit of the Rabbit, Her consort. I color eggs with friends and divine choices for new growth.

Beltane at the beginning of May is a festival of fertility and pleasure. I dress in bright colors and wear a garland of flowers in my hair. I dance the Maypole to bless gardens and creative projects. I leap the Beltane bonfire for good luck. I place flowers at the Bast Sacred Cat Shrine and other sacred sites.

Summer Solstice time, also known as Midsummer and Litha, is a grand gathering time when I greet old friends and meet new ones. I dance with them around a sacred bonfire to the magic rhythms of drums. I honor my spiritual community and tribe. I celebrate Pagan culture. I add stones to the sacred Stone Circle on Circle Sanctuary land with prayers for planetary harmony and well-being.

As August arrives, I celebrate Lammas, also known as Lughnassad. At this festival, I honor the height of Summer and prosperity. I not only give thanks for wild and cultivated plants and for blessings that are starting to come to fruition, but I also pray for continued abundance. I break and eat bread with others in ritual and I give bread and herb offerings to the Goddesses and Gods of agriculture.

Fall Equinox, which some call Mabon, is the time of thanksgiving for all the harvests I've reaped during the growing time. I give thanks for food I have received from the gardens and fields and for other blessings which have come into my life. I return to the Mother Earth offerings that come from the best of the fruit, vegetables, herbs, nuts, and other food stuffs I've gathered.

And at Samhain, this Wheel of the Year starts again.


I am Pagan. I also honor the seasons of life within my life's journey -- beginnings, growth, fruition, harvest, endings, rest, and beginnings again. Life is a Circle with many cycles. With every Ending comes a new Beginning. Within Death there is the promise of Rebirth.

I am Pagan. I see circles of change and renewal not only within my own life's journey, but in my heritage. I see my life as a circle that connects with the life circles of my ancestors. They are part of me and my life. The ancient wisdom of Nature's Renewal and Recycling is embodied in the crests of two of my Ancestoral clans. From my German ancestors of my mother's mother's lineage is the totem of the heron, a family emblem signifying perseverance and renewal after difficulties. From my Celtic ancestors of my father's father's lineage is the crest bearing the symbol of a hewn oak tree sprouting new branches and leaves from its stump, enclosed in a circle with the motto, Iterum Viriscit, which means It grows Green again. These symbols and motto remind me not only of my own renewal and the renewal of Nature, but also the renewal of Pagan philosophy on this planet that is part of my life's work as a Pagan priestess.

I am Pagan. Intentional consciousness change, Magic, is part of my spirituality. For every problem there is at least one workable solution as well as opportunity for growth. I create my own reality with my thoughts, feelings, and actions. Whatever I send out always returns. I seek to abide by the Wiccan Rede: "And It Harm None, Do What You Will." When I do magic in rituals, before I raise and direct energy, I seek always to look at the larger picture of which my needs are just a part. I endeavor to work for the best for all as well as to help myself. When problems come my way, I seek to understand their cause and messages as part of my finding a solution. In doing healing work, I seek to address the underlying spiritual causes of disease, rather than only focusing on relief of its symptoms.

I am Pagan. I work magic by the Moon to help and to heal others, myself, and the Planet. The Triple Goddess of the Moon guides me. I activate beginnings in the Waxing, energize manifestations at the Full, and clear away obstructions with the Waning and Dark. I take part in rituals at the New and Full Moons, and I know that my Circles are part of a great web of Circles that meet at these times around Planet Earth.

I am Pagan. I embrace Pantheism, acknowledging that the Divine is everywhere and in everything. I honor the Divine that is within the oak trees in the forest, in the herbs in the garden, in the wild birds singing in the trees, in the rock outcroppings on the hillside, in myself, and yes, even in "things" such as my car, cameras, and computers. I understand that everything with a physical body has a spiritual body, too. The physical and spiritual are deeply intertwined, not separate, in this world of form. I honor the interconnectedness of Creator and Creation.

I am Pagan. I know that Divinity has many facets and I experience this through a variety of Goddesses, Gods, and other spiritual forms. I also honor Divine Oneness, the Unity of All. My personal encounters with Pagan Goddesses, Gods, and other Divine forms have transformed and enriched my life. Hecate appeared at a Death to teach me of release and rebirth. As a young child, Artemis flowed through me and helped me ward off a would-be rapist. Selena of the Full Moon brings me visions and my name. Sacred Sun energizes me. Yemaya of the Ocean cleanses and renews me. I have heard Pan play his pipes in the woods. Dionysius awakens within me the joys of spontaneity and ecstatic bliss and teaches me the mysteries of androgyny. I have experienced the union of Goddess and God while making love with my mate in the garden. Bast has helped me deepen my connections with my Cat friends. Cernunnos has appeared to me in the forest as a Stag. Isis has spoken to me in bursts of radiance in the deep of the Night and in flows of energy through my hands in doing healings. Saturn has given me lessons about discipline, time, and organic agriculture. Lady Liberty protects me as I work for religious freedom for Wiccans and other Pagans. Mother Earth guides my work on behalf of this Planet. I also experience the Divine as totem animals, plant allies, and as other forms in my dreams, in guided inner journeys, and while questing for vision alone in the wilderness.

I am Pagan. My spiritual practices include self-acceptance and understanding, instead of self-rejection. I share my views with others when I sense it is right, but I do not proselytize, claiming my way is the only true right way for everyone. There are many paths up the mountain of spiritual understanding, not just one path.

I am Pagan. My worship takes the form of Divine communion with Nature. As part of my worship, I founded and caretake a sacred Nature preserve, Circle Sanctuary. I do rituals at special places there, such as in the Stone Circle atop a sacred mound; on Spirit Rock high above the valleys; in the Magic Circle garden; by outdoor shrines; in the indoor Temple room; and in the ancient sandstone rock shelters that housed the ancient ones that lived on this land thousands of years ago. I also do rituals elsewhere on the land and at other places, outdoors and indoors. My worship and rituals can be anywhere since my sacred circle is portable. Wherever I am, I can set up a circle around a sacred sphere with seven invocations: to the four compass point directions, to the Cosmos above, to the Planet below, and to Spiritual Integration in the center.

I am Pagan. I journey to the Otherworld in my dreams, meditations, and rituals. I use sacred tools to aid me in my journeys and my magic making. These include cauldrons, crystals, candles, censors of incense, chalices of water, pentacles of salt, dishes of soil, feathers, bells, brooms, rattles, drums, wands, staffs, blades, mirrors, and a variety of divination tools, including Tarot cards, I Ching yarrow stalks, and Rune stones. I fly with my consciousness through time and space. I explore other dimensions and then I return with insights, knowledge, and power. I go between the worlds for healing, growth and transformation. Intuitive, psychic perception is a natural, not supernatural, part of my daily life.

I am Pagan. I attune myself to the four elements of Nature -- Earth, Air, Fire, Water -- and to the fifth element, Spirit, which is the spiritual force that connects all. I see these Elements in Nature -- the Earth in the soil and rocks; the Air in the winds and atmosphere; the Fire as the lightning, fires, and electricity; the Water in the springs, rivers, oceans, rain, and other waters on the planet; and the Spirit as Divine Unity. I also see these Elements as aspects of Self -- my physical body and physiology is my Earth; my intellect and thoughts my Air; my will and actions my Fire; my emotions and feelings my Water; and my Inner Self, my Soul, is my Spirit. I endeavor to keep myself healthy and in balance in all these parts of Self. I work toward a restoring of balance of the Elements in the environment.

I am Pagan. I hear the cries of Mother Earth who is upset with the harm being done to the environment by humankind. I am dismayed by the pollution of the air, the soil, and the waters, and by the domination games being played by nations with the fire of nuclear missles and other weapons of mass destruction. I also am concerned about spiritual pollution on the Planet -- selfishness, hatred, greed for money and power, addiction, violence, despair. Yet as I perceive these problems, I also perceive cleansing and healing happening on Planet Earth at this time. I know that I can help in at least a small way to bring the Planet into greater balance by seeking balance in my own life, by being a catalyst for restoring balance in the lives of others, and by working for a better environment. I know that my attitudes and my way of living can make a difference. I endeavor to be a channel for healing and balance. I make the practice of environmental responsibility a personal part of my daily life. I endeavor to live in harmony with the other members of the family of Nature.

I am Pagan. Nature Spirituality is my religion and my life's foundation. Nature is my spiritual teacher and holy book. I am part of Nature and Nature is part of me. My understanding of Nature's inner mysteries grows as I journey on this spiritual path.

© 1994, Selena Fox, Circle Sanctuary, Box 219, Mt. Horeb, WI 53572 USA. Earlier versions published in previous editions of Circle Guide to Pagan Resources (1987, 1990, 1992).


" Beatitudes for Disabled People"
by Marjorie Chappel

(from Laughter, Silence & Shouting: An Anthology Of Women's Prayers):

"Blessed are you who take time to listen to defective speech, for
you help us to know that if we persevere, we can be understood.

"Blessed are you who walk with us in public places and ignore the stares of strangers, for in your companionship we find relaxation.

"Blessed are you that never bids us 'hurry up' and more blessed
are you that do not snatch our tasks from our haands to do them
for us, for often we need time rather than help.

"Blessed are you who stand beside us as we enter new ventures,
for our failures will be outweighed by times we surprise our selves and you.

"Blessed are you who ask for our help, for our greatest need
is to be needed.

"Blessed are you when by all these things you assure us that the
thing that makes us individuals is not our pecular muscles, nor
our wounded nervous system, but is the God-given self that no
infirmity can confine.

"Blessed are those who realize that I am human and don't expect
me to be saintly just because I am disabled.

"Blessed are those who pick things up without being asked.

"Blessed are those who understand that sometimes I am weak and
not just lazy.

"Blessed are those who forget my disablity of the body and see
the shape of my soul.

"Blessed are those who see me as a whole person, unique and
complete, and not as a half or one of God's mistakes.

"Blessed are those who love me just as I am without wondering
what I might have been like.

"Blessed are my friends on whom I depend, for they are the
substance and joy of my life!!!


The Dedication

One day, I woke late and barely had time to shower and dress before dashing
out the door. As I stood on the porch, oblivious to the sunrise or the wind
sighing through the trees, I felt the presence of Gaia. She appeared to me
ample and smiling, her great hips swaying in a rhythm I used to know but
could no longer quite hear. I recognized for the first time in months the
joy and beauty held in all the Lady's creations.

She stood in front of me, bosom quaking in indignation, and demanded,
"Daughter, do you love me?"

I answered hastily, "Of course, Mother! You are that which provides me
sustenance and gives me life."

Then she asked, "And if I had made you imperfectly, unsound of leg or limb
or organ, would you still love me?"

Perplexed, I glanced down at my perfectly sound arms and legs and at the
rest of my body which in spite of my best efforts remained nearly as ample
as Her own. I thought of all the things I wouldn't be able to do without
those limbs and considered them against the perceived cruelty of being given
a body more plentiful than modern society allowed. I realized I had taken
for granted the things that I could do with this otherwise healthy and
perfect body.

And I answered, "You did make my body imperfectly and I have suffered among
the once-borns for it. Yet it is not as unsound or imperfect as others I
have seen. I am grateful for what I have been given, Mother, and I still
love you."

Then Gaia said, "If you were blind, would you still love my creations?"

How could I love something without being able to see it? Then I thought of
all the blind people in the world and of one friend in particular whose
observations of Gaia's works went far deeper than my own. I remembered a
time when blindness was considered a gift from the gods and a mark of their
favor. How did all these people see creation without actually seeing it?
As I considered this, the veil fell away from my own inner sight and I
recognized that one did not need to see in order to view creation.

So I answered, "Gaia, when the physical vision is taken away, the inner
vision remains. It is this inner vision through which so many of your other
children experience your Creation. I can do that too; I feel the energies
around me. I could still love your creations, Mother, even if I could not
see them. It is the inner appearance that counts, not the outer."

Gaia smiled and looked as though she though she was finally accomplishing
something with this errant and wayward child of hers. "And if you were
deaf? Could you still hear me?"

Oh, She was being so difficult today! I would be late for work if she
continued much longer. Yet unwillingly, like a flower seed dropped in a
crack in the pavement, her question found a place to root in the mind I had
though infertile. How could I hear the wind's songs or the bird's calls if
I were deaf? Then I understood. Gaia and her creations were not a mere
matter of listening with the ears; one also had to listen with the heart.

I answered, "I depend too much upon my ears and not often enough on my
heart. It would be difficult, but if I were deaf I would have to let my
heart guide me. I think I would still hear you, Mother."

She smiled in satisfaction and asked yet another question: "And if you were
mute? How would you praise creation and communicate with Me?"

What, not sing in circle with my fellow pagans? No invocation to the Lord
and Lady? No call to the elements? How could I communicate if I'd no
tongue to do it with? Then it occurred to me: songs can be sung from the
heart and soul without sound; it is this language that Gaia understands
best. And praising Her is not always done with song but with actions.

I responded humbly, "I would want my actions to speak in ways that my tongue
could not. I could still communicate with you."

And Gaia demanded one final time, "Do you really love me?"

With the conviction that I had missed the purpose of this lesson, I
responded with what assurance I could, "Yes, Mother! I love You because You
have given me these gifts and shown me their value."

Gaia shifted her ample hips laden with creation, gestured to the full
breasts with blunt hands calloused from efforts to plant and sow. "Then why
are you ashamed of me? Why do you not use the gifts I have given you? Why
do you not live every day enjoying the multitude of creation I have put into
your care?"

Tearfully, I replied, "Others do not see the value of the gifts you have
given me. They look only at the body and say I am a fright or a disgrace."

"And this body is so bad? It is strong and free of defects and it could do
great things if only its owner willed it so. I made you in my own image,
child. If you do not love yourself, how can you possibly say you love me?"

I did not answer this time, having no answer to give that would serve.

"You are blessed with life. I did not make you to throw this gift away. I
have blessed you with talents that you may tend Me but you continue to turn
away. I have revealed my word to you, but your ears were closed. I have
shown my blessings to you but your eyes were blind. I have granted you my
creatures to take care of but you have ignored them. Yet I have heard your
voice and I have answered your questions.
Do you truly love me, child?"

I could not answer. How could I? I was mortified beyond belief. Gaia had
shown me nothing but bounty and love and I had allowed the opinions of a few
once-borns to soil it with their ignorance. I had no excuse. What could I
say to Her, the gracious Lady who had given me her own form with which to
utilize those talents?

I cried out, "Why have You continued to listen for me? Why do You love me
so when I could not return that love upon myself or You?"

Gaia wrapped her arms around me and answered:

"Because you are My creation, you are My child,
I could never abandon you.
When you cry, I will have compassion and cry with you.
When you shout with joy, I will laugh with you.
When you are down, I will encourage you.
When you fall, I will cushion the blow.
When you are tired, I will cradle you in my arms as you sleep.
You are a child of Gaia and as such you will love and be loved."

She disappeared, leaving me with a mind full of new thoughts and a heart
open to the ways of the world once more. I munched thoughtfully on an apple
and noticed how beautiful the sunrise was.

(copyright 1997 by Allegra Brillante)


The "Chaplain's Manual Entry on Wicca"
ftp: //ftp.teleport.com/users/rain/wicca/chapwicca.txt
http://www.voicenet.com/~reinhart/rw/mil_wic.html

Excerpt from the Military Chaplains' Handbook... (pgs 231-236)
[page headers read "Wicca; Witchcraft" on odd numbered pages,
"Religious Requirements and Practices" on even numbered pages.]

Begin Transcribed Text
_______________________________________________________________________

WICCA

ADDRESS: No central address. Wiccan worship groups, called
covens, are essentially autonomous. Many, bur far from all, have
affiliated with:
Covenant of the Goddess
P.O. Box 1226
Berkeley, CA 94704

OTHER NAMES BY WHICH KNOWN: Witchcraft; Goddess worshippers;
Neo-Paganism, Paganism, Norse (or any other ethnic designation)
Paganism, Earth Religion, Old Religion, Druidism, Shamanism.
Note: All of these groups have some basic similarities and many
surface differences of expression with Wicca.

LEADERSHIP: No central leadership. The Covenant of the Goddess
annually elects a First Officer and there is a constitutional
limit of two consecutive terms, but in practice officers have
almost always served for one year only. In 1991, there are two
co-First Officers, Phoenix Whitebirch and Brandy Williams.

MEMBERSHIP: Because of the complete autonomy of covens, this
cannot be determined. There are an estimated of 50,000 Wiccans
in the United States.

HISTORICAL ORIGIN: Wicca is a reconstruction of the Nature
worship of tribal Europe, strongly influenced by the living
Nature worship traditions of tribal peoples in other parts of the
world. The works of such early twentieth century writers as
Margaret Murray, Robert Graves and Gerald B. Gardner began the
renewal of interest in the Old Religion. After the repeal of the
anti-Witchcraft laws in Britain in 1951, Gardner publicly
declared himself a Witch and began to gather a group of students
and worshipers.
In 1962, two of his students Raymond and Rosemary Buckland
(religious names: Lady Rowen and Robat), emigrated to the United
States and began teaching Gardnerian Witchcraft here. At the
same time, other groups of people became interested through
reading books by Gardner and others. Many covens were
spontaneously formed, using rituals created from a combination of
research and individual inspiration. These self-created covens
are today regarded as just as valid as those who can trace a
"lineage" of teaching back to England.
In 1975, a very diverse group of covens who wanted to secure
the legal protections and benefits of church status formed
Covenant of the Goddess (CoG), which is incorporated in the State
of California and recognized by the Internal Revenue Service.
CoG does not represent all, or even a majority of Wiccans. A
coven or an individual need not be affiliated with CoG in order
to validly practice the religion. But CoG is the largest single
public Wiccan organization, and it is cross-Traditional (i.e.
non-denominational).

BASIC BELIEFS: Wiccans worship the sacred as immanent in Nature,
often personified as Mother Earth and Father Sky. As
polytheists, they may use many other names for Deity.
Individuals will often choose Goddesses or Gods from any of the
world's pantheons whose stories are particularly inspiring and
use those Deities as a focus for personal devotions. Similarly,
covens will use particular Deity names as a group focus, and
these are often held secret by the groups.
It is very important to be aware that Wiccans do not in any
way worship or believe in "Satan," "the Devil," or any similar
entities. They point out that "Satan" is a symbol of rebellion
against and inversion of the Christian and Jewish traditions.
Wiccans do not revile the Bible. They simply regard it as one
among many of the world's mythic systems, less applicable than
some to their core values, but still deserving just as much
respect as any of the others.
Most Wiccan groups also practice magic, by which they mean
the direction and use of "psychic energy," those natural but
invisible forces which surround all living things. Some members
spell the word "magick," to distinguish it from sleight of hand
entertainments. Wiccans employ such means as dance, chant,
creative visualization and hypnosis to focus and direct psychic
energy for the purpose of healing, protecting and aiding members
in various endeavors. Such assistance is also extended to non-
members upon request.
Many, but not all, Wiccans believe in reincarnation. Some
take this as a literal description of what happens to people when
they die. For others, it is a symbolic model that helps them
deal with the cycles and changes within this life. Neither
Reincarnation nor any other literal belief can be used as a test
of an individual's validity as a member of the Old Religion.
Most groups have a handwritten collection of rituals and
lore, known as a _Book of Shadows._ Part of the religious
education of a new member will be to hand copy this book for him
or herself. Over they years, as inspiration provides, new
material will be added. Normally, access to these books is
limited to initiated members of the religion.

PRACTICES AND BEHAVIORAL STANDARDS: The core ethical statement
of Wicca, called the "Wiccan Rede" states "an it harm none, do
what you will." The rede fulfills the same function as does the
"Golden Rule" for Jews and Christians; all other ethical
teachings are considered to be elaborations and applications of
the Rede. It is a statement of situational ethics, emphasizing
at once the individual's responsibility to avoid harm to others
and the widest range of personal autonomy in "victimless"
activities. Wicca has been described as having a "high-choice"
ethic.
Because of the basic Nature orientation of the religion,
many Wiccans will regard all living things as Sacred, and to show
a special concern for ecological issues. For this reason,
individual conscience will lead some to take a pacifist position.
Some are vegetarians. Others will feel that, as Nature's Way
includes self-defense, they should participate in wars that they
conscientiously consider to be just. The religion does not
dictate either position, but requires each member to thoughtfully
and meditatively examine her or his own conscience and to live by
it.
Social forces generally do not yet allow Witches to publicly
declare their religious faith without fear of reprisals such as
loss of job, child-custody challenges, ridicule, etc. Prejudice
against Wiccans is the result of public confusion between
Witchcraft and Satanism. Wiccans in the military, especially
those who may be posted in countries perceived to be particularly
intolerant, will often have their dogtags read "No Religious
Preference." Concealment is a traditional Wiccan defense against
persecution, so non-denominational dogtags should not contravene
a member's request for religious services.
Wiccans celebrate eight festivals, called "Sabbats," as a
means of attunement to the seasonal rhythms of Nature. These are
January 31 (Called Oimelc, Brigit, or February Eve), March 21
(Ostara or Spring Equinox), April 30 (Beltane or May Eve), June
22 (Midsummer, Litha or Summer Solstice), July 31 (Lunasa or
Lammas), September 21 (Harvest, Mabon or Autumn Equinox), October
31 (Samhain, Sowyn or Hallows), and December 21 (Yule or Winter
Solstice.) Some groups find meetings within a few days of those
dates to be acceptable, others require the precise date. In
addition, most groups will meet for worship at each Full Moon,
and many will also meet on the New Moon. Meetings for religious
study will often be scheduled at any time convenient to the
members, and rituals can be scheduled whenever there is a need
(i.e. for a healing).
Ritual jewelry is particularly important to many Wiccans.
In addition to being a symbol of religious dedication, these
talismans are often blessed by the coven back home and felt to
carry the coven's protective and healing energy.

ORGANIZATIONAL STRUCTURE: Most Wiccans meet with a coven, a
small group of people. Each coven is autonomous. Most are
headed by a High Priestess, often with the assistance of a High
Priest. Some are headed by a High Priestess or High Priest
without a partner, and some regard themselves as a gathering of
equals. Covens can be of mixed gender, or all female or male,
depending on the preferences of the members. Every initiate is
considered to be a priestess a priest. Most covens are small.
Thirteen is the traditional maximum number of members, although
not an absolute limit. At that size covens form a close bond, so
Wiccans in the military are likely to maintain a strong
affiliation with their covens back home.
There are many distinct "Traditions" of Wicca, just as there
are many denominations within Christianity. The spectrum of
Wiccan practice can be described as ranging from "traditional" to
"eclectic," with Traditions, covens and individuals fitting
anywhere within that range. A typical difference would be that
more traditional groups would tend to follow a set liturgy,
whereas eclectic groups would emphasize immediate inspiration in
worship.
These distinctions are not particularly important to the
military chaplain, since it is unlikely that enough members of
any one Tradition would be at the same base. Worship circles at
military facilities are likely to be ad-hoc cross-Traditional
groups, working out compromise styles of worship for themselves
and constantly adapting them to a changing membership. Therefor,
the lack of strict adherence to the patterns of any one Tradition
is not an indicator of invalidity.
While many Wiccans meet in a coven, there are also a number
of solitairies. These are individuals who choose to practice
their faith alone. The may have been initiated in a coven or
self initiated. They will join with other Wiccans to celebrate
the festivals or to attend the various regional events organized
by the larger community.

ROLE OF MINISTERS: Within a traditional coven, the High
Priestess, usually assisted by her High Priest, serves both as
leader in the rituals and as teacher and counselor for coven
members and unaffiliated Pagans. Eclectic covens tend to share
leadership more equally.

WORSHIP: Wiccans usually worship in groups. Individuals who are
currently not affiliated with a coven, or are away from their
home coven, may choose to worship privately or may form ad-hoc
groups to mark religious occasions. Non-participating observers
are not generally welcome at Wiccan rituals.
Some, but not all, Wiccan covens worship in the nude
("skyclad") as a sign of attunement with Nature. Most, but not
all, Wiccan covens bless and share a cup of wine as part of the
ritual. Almost all Wiccans use an individual ritual knife (an
"athame"_ to focus and direct personal energy. Covens often also
have ritual swords to direct the energy of the group. These
tools, like all other ritual tools, are highly personal and
should never leave the possession of the owner.
Other commonly used ritual tools include a bowl of water, a
bowl of salt, a censer with incense, a disk with symbols engraved
on it (a "pentacle"), statues or artwork representing the Goddess
and God, and candles. Most groups will bless and share bread or
cookies along with the wine. All of these items are used in
individual, private worship as well as in congregate rituals.

DIETARY LAWS OR RESTRICTIONS: None.

FUNERAL AND BURIAL REQUIREMENTS: None. Recognition of the death
of a member takes place within the coven, apart from the body of
the deceased. Ritual tools, materials, or writings found among
the effects of the deceased should be returned to their home
coven (typically a member will designate a person to whom ritual
materials should be sent).
It is desirable for a Wiccan priest or priestess to be
present at the time of death, but not strictly necessary. If not
possible, the best assistance would be to make the member as
comfortable as possible, listen to whatever they have to say,
honor any possible requests, and otherwise leave them as quite
and private as possible.

MEDICAL TREATMENT: No medical restrictions. Wiccans generally
believe in the efficacy of spiritual or psychic healing when done
in tandem with standard medical treatment. Therefore, at the
request of the patient, other Wiccan personnel should be allowed
visiting privileges as though they were immediate family,
including access to Intensive Care Units. Most Wiccans believe
that healing energy can be sent from great distances, so, if
possible, in the case of any serious medical condition, the
member's home coven should be notified.

OTHER: With respect to attitude toward military service, Wiccans
range from career military personnel to conscientious objectors.
Wiccans do not proselytize and generally resent those who
do. They believe that no one Path to the Sacred is right for all
people, and see their own religious pattern as only one among
many that are equally worthy. Wiccans respect all religious that
foster honor and compassion in their adherents, and expect the
same respect. Members are encouraged to learn about all faiths,
and are permitted to attend the services of other religions,
should they desire to do so.

GENERAL SOURCE BOOKS:

The best general survey of the Wiccan and neo-Pagan movement
is:

Adler, Margot. _Drawing_Down_the_Moon_. Boston: Beacon Press,
1986. 595pp

For more specific information about eclectic Wicca, see:

Starhawk. _The_Spiral_Dance_. New York: Harper & Row, 1979.

For more specific information about traditional Wicca, see:

Farrar, Janet, and Stewart Farrar. _Eight_Sabbats_for_Witches_.
London: Robert Hale, 1981. 192pp.

______________. _The_Witches'_Way_. London: Robert Hale, 1984.
394pp.

FOR MORE INFORMATION, CONTACT:

Pagan Military Newsletter
c/o Terri Morgan, Editor
829 Lynnhaven Parkway 114-198
Virginia Beach, VA 23452

Because of the autonomy of each coven and the wide variance of
specific ritual practices, the best contact person would be the
High Priestess or other leader of the member's home coven.
________________________________________________________________________
End Transcription

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