What is the difference between priest/essing and ministry? What does a Pagan “minister” do?
Holli Emore serves as executive director of Cherry Hill Seminary (since 2008). Cherry Hill offers a variety of programs that help Pagans become not only more effective group leaders and also qualifies them to work with anyone in crisis or transformation, where officially a cap-P Pagan or not. In other words, to minister, in such settings as hospitals, natural disasters, schools, and prisons as well as day-to-day life.
She was recently interviewed by podcaster Robin Douglas for his Religion Off the Beaten Track. (Amazon link — Apple link — Spotify link — Twitter link — and there are others.)
Listen for a lucid 35-minute explanation of just what ministry is in a Pagan context.
Holli has a book out on the subject too, Constellated Ministry: A Guide for Those Serving Today’s Pagans. (Amazon link. Publisher’s link.)
During the 1980s and into the 1990s, countless psychiatrists, clinical psychologists, social workers, and other therapists — aided by law enforcement, prosecutors, and the news media —pushed a narrative of “repressed abuse.”
Quite a few Pagans were dragged into this, since “Michelle” and others claimed to have been abused by “witches” wearing robes and holding nocturnal rituals. But their voices and those of some scholars of new religious movements never got the media push that the “survivors” enjoyed.
Lists of the symptoms that supposedly indicated repressed abuse often went on for pages in these texts. E. Sue Blume’s book Secret Survivors listed over 70 symptoms indicative of repressed abuse. The psychologist Renee Fredrickson’s book Repressed Memories describes over 60. Do you have trouble trusting your intuition? Do you neglect your teeth? Have joint pain? Do certain foods nauseate you? Do you sometimes space out or daydream? If you have some of these warning signals, “you probably do have repressed memories,” wrote Dr. Fredrickson. In their books and papers, therapists described themselves as clever detectives searching patients’ lives for unexplained emotional responses or feelings, which might be the first sign of hidden pasts.
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Pop culture also seemed to drive two of the more incredible outgrowths of the movement: the precipitous rise of multiple personality disorder and the widespread belief that satanic cults were abusing children on an industrial scale. Two best-selling books, Sybil, published in 1973, and Michelle Remembers, published in 1980, were critical in stoking public interest. Both books tell supposedly true stories of therapists helping their patients recover memories during therapy. Both were later thoroughlydebunked — but not until long after they had their impact.
Live were ruined, people went to actual jail for crimes based on what they called in Salem “spectral evidence,” and for the most part, none of the therapists suffered or even admitted that they had been wrong. After all, they were “helping” people who were “in pain.” Hospitals were not so involved, back then.
On the 17th of September, 2022 author, lecturer and ethnobotanist Christian Rätsch (Hamburg, Germany) died of a stomach ulcer that he had been dealing with himself for years. Rätsch leaves behind wife and fellow author Claudia Müller-Ebeling.
Christian Rätsch, Ph.D., is a world-renowned anthropologist and ethnopharmacologist who specializes in the shamanic uses of plants. He is the author of Marijuana Medicine and coauthor of Plants of the Gods, Shamanism and Tantra in the Himalayas,Witchcraft Medicine, and The Encyclopedia of Psychoactive Plants. He lives in Hamburg, Germany, and lectures around the world. He has served as president of the German Society of Ethnomedicine. (Inner Traditions/Bear & Company)
Rätsch was one of the single most important authors of ethnobotanical research, the Poison Path, the Psychedelic Renaissance and poisonous/psychoactive plant lore. He earned a doctorate studying Native American cultures living and studying with indigenous cultures. As a child he became interested in shamanic practices and the study of plants. He worked closely with indigenous plant spirit medicine, preserving an extensive body of traditional lore. He also experimented with various psychedelic substances since a young age, and eventually became friends with LSD researcher Timothy Leary. He is the founder and co-editor of The Yearbook of Ethnomedicine and the Study of Consciousness.
His work was something that I discovered early on in my Poison Path studies, because he was one of the only authors at the time to not only take an interest in poisonous and psychoactive plants but also provide the reader with extensive history, folklore and chemical information from a practical and academic standpoint. His book Witchcraft Medicine: Healing Arts, Shamanic Practices and Healing Plants, was the first work of his that I read, a complete ethnobotanical history of European psychedelic practices in the context of witchcraft.
Originally published in 1979, this book was a precursor to the megalithic Encyclopedia of Psychoactive Plants. Originally written by Richard Evans Schultes and Albert Hoffman, all three titans in their own right. World-renowned anthropologist and ethnopharmacologist Christian Ratsch provides the latest scientific updates to this classic work on psychoactive flora by two eminent researchers.
In my opinion, the single most important modern day compendium of ethnobotanical information in the Western Hemisphere. The book is over 900 pages long with 797 color photographs and 645 black and white drawing. It is a comprehensive tome on sacred plant knowledge from around the world. Accessible and all in one place, this is one of the few books that provides ALL of the available information!
He has written extensively, books and articles, in German.
A Permanent Impact
The work of Christian Rätsch has been invaluable in my own studies of psychoactive and poisonous plants. The tireless work and attention to detail that was required to bring such a tome of knowledge into manifestation is no-doubt divinely driven. While the world has lost an amazingly curious mind, he has left behind a body of work that will continue to grow, evolve and influence those of us continuing this work. I would have loved to have meet you Christian, and thank you for your contribution but I have a feeling we will meet one day.
I went into Pueblo, Colorado on the 1st for the usual biweekly shopping spree. The weather was sunny and hot — “state fair weather” is the local term for a hot break in the late-summer rains that bring the August mushroom flush.
Until recently many academic disciplines and subjects avoided the subject of the occult, deeming it too ‘irrational or ‘eccentric’ for serious study. Exceptions to this include the discipline of anthropology, which since the 19th century, embraced the study of religion and belief from Western rationalist perspectives. In recent decades anthropology has explored magic and occultism from a broader range of viewpoints, including phenomenology, relativism, and post-structuralism. In the last two decades adjacent disciplines to design history such as history, art history, sociology, cultural studies, and film studies have increasingly embraced occult subjects. Likewise, the interdisciplinary field of environmental humanities has examined Indigenous, Western and Eastern ideas about the relationships between humans and the natural world, including esoteric, folkloric, and occult concepts.
However, within the field of design history esotericism, occultism, and magic have been largely overlooked with no sustained explorations of their relationships with design and the decorative arts. Notable exceptions to this include studies such as Zeynep Çelik Alexander, ‘Jugendstil Visions: Occultism, Gender and Modern Design Pedagogy’ Journal of Design History, Vol. 22, Issue 3, September 2009, pp. 203–226, and Elizabeth Otto, Haunted Bauhaus: Occult Spirituality, Gender Fluidity, Queer Identities, and Radical Politics (The MIT Press, 2019)
I will have to get this issue of the journal when it’s published. (Pointy hat tip to Sabina Magliocco for the link.)
Even though The Pomegranate published its “Paganism, Art, and Fashion” special issue a while back, this remains a topic of editorial interest.
“This week the Jesus is King Missionary was found distributing material that literally demonizes the Lakota Culture and Faith,” said the Oglala Sioux Tribe in a statement. “This is unacceptable and completely disrespectful. It is the view of the President and Council that these ‘pamphlets’ seek to promote Hate instead of Peace. Hate has no place on Oglala land.”
[Anti-missioniary activist Davidica Little] Spotted Horse and others who asked for anonymity for fear of reprisals from church supporters described incidents of aggressive proselytizing and demeaning treatment of Lakota spirituality and language, baptizing children without parental permission, use of humiliating poverty porn to fundraise, and of forwarding a colonial agenda that privileges non-Native values and goals. Some members have made allegations of sexual abuse and financial misdeeds and point to the failure of most organizations to conduct background searches for their workers and volunteers.
Another report on Twitter today (July 28th) said that ““the Oglala Sioux Tribal Council has officially suspended all activity of every single church missionary on the reservation until all employees/volunteers can pass a background check [and provide full financial transparency].” Outside religious groups were also forbidden to use such phrases as “Oglala Sioux Tribe” and “Pine Ridge Indian Reservation” in their printed or online fundraising materials.
To compress history: when “Indian agencies,” precursors to the reservation system, were created in the West in the latter 19th century, it was often Protestant Christian church groups that agreed to operate them, since the pay was low but they could use the post as a basis for missionary activity. The Episcopal Church had a large footprint on South Dakota reservations at one time.
The Oglala are just one part of the larger Lakota nation. But if they do take a hardline on missionaries, it will be noticed. I will try to follow up on this later. It is a complicated issue, and there are law-enforcement issues, land issues, and more involved.
You can buy the former mill (built 1828) in Castletown,Isle of Man, that once housed housed Cecil Williamson and Gerald Gardner’s “Folklore Centre of Superstition and Witchcraft,” whose name went through various permutations, even as its little restaurant went from being “The Folklore Restaurant” to “The Witches’ Kitchen.”
Being near to the former residence of the Arbory witch, Elizabeth Kewin, who was in 1666 rumoured to have transformed into a hare and cast evil spells, the mill was soon associated with witchcraft.
By the 1950s, an Englishman named Cecil Williamson had bought the mill and planned to create a museum of folklore and witchcraft there. Later selling it to his friend Gerald Gardner, the mill was revamped as The Museum of Magic and Witchcraft.
After Gardner’s death in 1964, the museum ran for a short time under new owner Monique Wilson, who eventually sold it and its exhibits, but in its relatively short life, the museum was credited with helping to popularise Wicca as a religion.
In the museum world, objects must have “provenance,” a detailed description of where they came from and a chain of ownership. Ideally. Think of it as a story with documentation — although the art and antiquities trades are full of examples of forged documentation
In Gardner’s case, he merely had to provide a story. This ritual sword belonged to . . . wait a moment, it’s on the tip of my tongue. . . “The Southern Coven of English Witches.” In other words, me and my fellow explorers of possible survivals of ancient Paganism, as described by Professor Murray.
“A collection of objects used by witches, lent by an existing coven of witches,” the witchcraft museum’s pamphlet read at one point.Philip Heselton, Witchfather: A Life of Gerald Gardner, vol. 2 (London: Thoth, 2012), 474.
The example given is that ancient Mediterranean people knew at a basic level how steam power worked. A few simple examples were built .Roman technology could have produced boilers and pistons, but it wasn’t “steam engine time” yet. There were no situations that required steam engines, no one willing to invest in them. Yet in the 18th-century, steam technology took off and dominated the next two centuries, still having some use today.
Even as Hero (or Heron) of Alexandria could conceptualize a steam engine two thousand years ago, so various people tried various Pagan revivals in the late 19th and early 20th centuries. Some in the Baltic countries, for example, clung to life through Nazi and Communist persecution but did not go world-wide, beyond their own ethnic diasporas.
Wicca went world-wide in the late 20th century, becoming, as Ronald Hutton writes in The Triumph of the Moon, “the only religion which England has ever given the world.”Ronald Hutton The Triumph of the Moon: A History of Modern Pagan Witchcraft (Oxford: Oxford University Press, 1999), vii. Maybe we should just say that “It Wiccas when it’s Wicca time,” and that time was 1950–51. And one of the key locales was an old windmll on the Isle of Man.
In my fantasy, the old mill could be bought and turned into a museum again, complete with dioramas of its 1950s self — a meta-museum! — material on the history of Wicca as a worldwide religion since the 1950s, and of course a restaurant, selling “Home Baked Cakes in the old Manx farmhouse style” as did the original.Heselton., 429.
Tarot has been around since early 15th-century Italy, spun off from traditional playing cards. The 78 cards are split into two groups called the Major and Minor Arcana. The Major Arcana features allegorical characters like the moon, sun, the fool and the lovers, while the Minor Arcana is divided into numbered and face cards in four suits: wands, swords, cups and pentacles. While prior decks were less pictorial in nature, Smith’s is filled with lush imagery that makes their interpretation easier for the reader.
Although Waite may have directed the concepts for those 22 cards, the imagery was all Smith’s own. And since Waite was less interested in the Minor Arcana, which comprises 56 cards and were often more simplistic graphics like playing cards, those ideas were “totally hers,” according to Haskell. Smith completed the 78 images from her Chelsea studio in London, using ink and watercolor.
Smith’s influences for the imagery included the indulgent ink illustrations by English artist Aubrey Beardsley, the luminous paintings of the Pre-Raphaelites, the saturated color blocking of traditional Japanese woodblock prints, and the ornamental details of Art Nouveau, according to Haskell.
Had she received a percentage instead of a fixed fee for her work, she (or her heirs) might have made quite a lot, but she took the ready money, as so often creators must.
Witchcraft and paganism exert an insistent pressure from the margins of midcentury British detective fiction. Gladys Mitchell’s Come Away, Death is dedicated to ‘Evelyn Gabriel, whom Artemis bless and Demeter nourish; upon whom Phoebus Apollo shine’.Ngaio Marsh’s Off With His Head revolves around a folk dance when ritual words are muttered and a murder is committed. Margery Allingham’s Look to the Lady depicts the spontaneous rebirth of witchcraft in the depths of the English countryside. The theme appears across the work of multiple writers, going beyond chance occurrence to constitute an ongoing concern in the fiction of the period. This Element investigates the appearance of witchcraft and paganism in the novels of four of the most popular female detective authors of the British mid twentieth century. I approach the theme of witchcraft and paganism not simply as a matter of content, but also as an influence which shapes the narrative and its possibilities. The ‘witchy’ detective novel brings together the conventions of Golden Age fiction with the images and enchantments of witchcraft and paganism to produce a hitherto unstudied mode of detective fiction in the midcentury.