You can play it on the site or download it. I always download podcasts and shuffle them onto and off of my iPhone, because I do not always listen in sequence and I don’t want the petty tyranny of some app saying, “Do you still want … Continue reading
I tell three stories of “time slips” that happened when I was much younger — just making a start as a journalist, just married . . .
The third, closest to home, happened when I was gathering the stories that went into a little book called Ghost Tales of Cripple Creek.The cover photo was taken from a house owned by the famous astrologer Linda Goodman, for what that is worth.
And then jump forward to 2019, when M. and I were mushrooming, and, it would appear, Someone decided to teach me to be a little more respectful. Or something.
I did not see Anyone, but I did see “the ravine that was not there,” and for a moment almost entered it. The thought of doing that — and beckoning M. to join me — gives me chills even now three and a half years later.
And if my voice sounds a little scratchy, you can put that down to spring allergies.
I always download podcasts and shuffle them onto and off of my iPhone, because I do not always listen in sequence and I don’t want the petty tyranny of some app saying, “Do you still want to subscribe to Podcast X? You have not listened in three weeks!”
M. and I have this little tradition where every Thanksgiving we read aloud (people who eat with us have to participate) Gary Snyder’s poem “Prayer for the Great Family.”He says it was inspired by a Mohawk prayer, but you can feel his Pagan-ish form of Zen Buddhism in it too. You can say “in our minds so be it” in unison if you like.
Prayer for the Great Family
Gratitude to Mother Earth, sailing through night and day—
and to her soil: rich, rare and sweet in our minds so be it.
Gratitude to Plants, the sun-facing, light-changing leaf
and fine root-hairs; standing still through wind
and rain; their dance is in the flowering spiral grain in our minds so be it.
Gratitude to Air, bearing the soaring Swift and silent
Owl at dawn. Breath of our song
clear spirit breeze in our minds so be it.
Gratitude to Wild Beings, our brothers, teaching secrets,
freedoms, and ways; who share with us their milk;
self-complete, brave and aware in our minds so be it.
Gratitude to Water: clouds, lakes, rivers, glaciers;
holding or releasing; streaming through all
our bodies salty seas in our minds so be it.
Gratitude to the Sun: blinding pulsing light through
trunks of trees, through mists, warming caves where
bears and snakes sleep— he who wakes us— in our minds so be it.
Gratitude to the Great Sky
who holds billions of stars— and goes yet beyond that—
beyond all powers, and thoughts and yet is within us—
Grandfather Space. The Mind is his Wife. so be it.
Snyder has been influential in my life since I was in high school, as a poet and in a sort of “What would Gary do?” kind of way.And we went to the same college, for what that is worth.He is an old man now, 91, I think. He won’t be around forever. I would walk in his funeral procession to the pyre, if I could, but I probably will not find out in time to dash to California.
Since I acquired this book for Equinox Publishing’s Pagan studies book series, I am happy to see it praised by an astute writer on Pagan history like Doyle White, who called it “one of two important works on American Heathenry that have appeared over the past decade.”
A little bit about Calico’s scholarly journey is interesting:
Many of us have experienced paradigm shifting moments during our educational journeys— those moments of discovery that unfold for us along new and unexpected paths. These moments arise from all sorts of stimuli—disciplined reading, insights from our teachers, and from seemingly random “aha” moments, to name a few. In my own journey, one of those moments came for me in reading Carole Cusack’s Invented Religions (Routledge, 2010) . . The cumulative effect of that book rescued me from a previously dismissive attitude about new religious movements and opened a new world of scholarly interest. I had entered my PhD program initially intending to pursue research on Islam. However, a conversation with my supervisor—strangely enough about the 1994 Olympics hosted by Norway—caused me to re-evaluate and drew my attention to the growing presence and influence of Paganism in the contemporary world. As I discuss in the introduction to Being Viking, an offhand question in a graduate seminar stirred my initial curiosity about Heathenry and led to it becoming a major interest. A chance conversation with a friend, Dr Thad Horrell, while walking to an American Academy of Religion (AAR) venue in San Diego led to a new line of inquiry and research that helped me to better understand the tributaries of American Heathenry.You don’t get these experiences on Zoom. Rather than one over-riding passion, my interests and work have been nudged along by these sorts of important and transformative experiences.
Read it all here, including the part about being an “outsider” researcher at Heathen events.
Carol P. Christ, PhD, a foremost figure in women’s spirituality and Goddess religion, passed away five days ago (14 July 2021). She was born in 1945.Most people said her surname as “Krist.” Not to be confused with Carol T. Christ, former president of Smith College and chancellor of the University of California-Berkeley.
Christ’s first book, about women writers on spiritual quest, is a book of spiritual feminist literary criticism that focused on feminist authors Kate Chopin, Margaret Atwood, Doris Lessing, Adriene Rich, and Ntozake Shange. She discovers four key aspects to women’s spiritual quest: the experience of nothingness; awakening (to the powers that are greater than oneself, often found in nature); insight (into the meaning of one’s life); and a new naming (in one’s own terms). She emphasizes the importance of telling women’s stories in order to move beyond the stories told about women by the male-centered patriarchy. Her concluding chapter speaks of a “Culture of Wholeness,” that encompasses women’s quest for wholeness, and she adds that, for this wholeness to be realized, the personal spiritual quest needs to be combined with the quest for social justice.
She published an influential list of books (see link above) and was also known for leading group pilgrimages to Goddess sites in the Mediterranean region. There are also links to other tributes to her.
I used to have shelves of Pagan zines and a subscription to Factsheet Five, but the air leaked out of zine publishing in the late 1990s as people got used to the “World Wide Web,” which was free (or seemed to be) and where you could post your stuff without having to type or draw pages, take them to the copy shop, then collate, staple, and mail.
Before that, I’d been involved with a couple of literary zines, two Pagan zines not worth mentioning, and finally Fritz Muntean’s new, intellectually ambitious one: The Pomegranate: A New Journal of Neopagan Thought, which ended up as something else. Fritz flattered me by saying he was partly inspired by my short-lived (1984–86) effort, Iron Mountain: A Journal of Magical Religion, which you can now read online, all four issues of it.
Some examples: Edited by Maria J. Pérez Cuervo, who is interviewed here,Helleboreis published in Bristol (UK), and leans heavily towards folk horror, folk witchcraft, myth, and psychogeography. Issues are £6.75 (US $9.58) plus postage.
She grew up in a fertile environment for a zine editor, and she has an MA in archaeology from Bristol University (What do you do with an MA? Write a lot and start your own journal.)
I grew up in a fairly bookish home and I don’t remember not writing. As a child I used to make my own magazines, with comics I drew and articles I wrote. My dad was into ancient history and mythology, and my mum has always been a bit of an anglophile, and it probably rubbed off on me. My mum told me a lot of fairy tales, and what really fascinated me was the magic. You know, the witch, the magic mirror, the curses. A bit later I became obsessed with Enid Blyton’s Famous Five books, partly because of the settings (the moors, the Cornish coast, the ancient ruins), and with Sherlock Holmes
I bought issue #3, The Malefice Issue, (“What has been buried ought not to return”) and was reminded of some of the older Pagan zines. The resemblance was intentional, for she says she wanted “the aesthetics to evoke that particular era, the late 60s and 70s, grabbing inspiration from Czech film posters, with a touch of psychedelia, and an old-school fanzine finish.”
Is it typical of connected life today that I followed Fiddler’s Green for months on Instagram before I got around to ordering a sample issue? It is the zine of “Art & magic for tea-drinking anarchists, convivial conjurors & closeted optimists,” with a mailing address in Berkeley, California. I bought volume 2, number 3, “Gods of the Afternoon,” which is $15 + postage.
Speaking of postage, alongwith the articles, listed here, was a table of postal rates, which warmed my heart, and — OMG real zine culture! — several pages of zine reviews! Further explorations await.
And speaking of vinyl, the issue included a 45 rpm flexi-disk of “Mushroom Madness” by Anton Barbeau, so I need to blow the dust off my old Technics turntable and learn what it sounds like.
The famous Museum of Witchcraft and Magic in Boscastle, Cornwall, is re-opened post-COVID lockdown and also has a museum journal (I am calling it a zine too) called The Enquiring Eye, “that aims to showcase a wide range of research into all aspects of magical practise, witchcraft and the occult.” Issues are £5, and five have been published so far, with articles like “Wisdom from the Wilderness: Using the Fae to Re-enchant the Landscape in a Time of Crisis.” Table of contents for issue 5 here.
In large part I think that’s the case except with vinyl records. There is something romantic about records, something satisfying about opening the album jacket, seeing the fantastic artwork and studying the liner notes while listening to the album. That’s something that today’s digital files just can’t replace.”
So much of the content we consume these days is digital that print feels like a small luxury. And I wanted to make a beautiful object for everyone who loves these themes, because there wasn’t anything quite like it. Making it limited-run was partly a practical decision, but also, I think, reminiscent of a time when you didn’t have constant access to information. And you could be a little girl, catch a film halfway through on TV, and not know the name of it, but be haunted by it for life. And somehow this invests the film, or the book that you borrowed from the library but never found in any shops, with an almost mythical quality. Maybe in a few years there’ll be people saying “oh, do you remember that little zine?” Who knows?
This is the title of an anthology for which I’ve been gathering essays over the past couple of decades. These are accounts of their journeys from former Christians—especially Clergy—who have left their churches and come over to Paganism and the Goddess.
This whole idea began in a hot tub over 20 years ago, after a CUUPS conference, where we were all sharing our stories of how we found (or were found by) the Goddess. A couple of us were former Christian Clergy, and I found their journeys fascinating, and thought they should be published. I have a couple dozen submissions now on-file, but other things came up over the following years, and I just had to set the whole project aside ‘til later. This is later.
I believe these stories are important to the world and should be told, so if you used to be Clergy in a Christian Church (any denomination), and now serve the Goddess, I’d like to know your story, and potentially include it in this collection. And even if you weren’t actually Clergy, if you were particularly devout as a Christian and then came over to the Goddess, I invite you to tell about your journey.
Here are some things you could address in your personal account:
Tell about your religious upbringing. What was it like for you? Was your family devout? What church did they (and you) attend? How deeply were you immersed in the church, its activities and teachings? Did you take Confirmation or other serious religious education?
As you came of age, did you experience conflict with your church’s teachings on moral issues and strictures, such as dancing, music, sex, birth control, abortion, sin, etc.?
If you were Christian Clergy, tell about your Calling. What made you decide to become Clergy? Did you attend seminary? How did you feel upon ordination?
How was it for you serving as Clergy? Did you experience challenges to your faith? Disillusionment? A “Crisis of Faith”?
And most important—how and when did you discover The Goddess? What was that like for you? How did your family and friends react when you told them?
What was your experience coming into the Pagan community? When was that? How did you feel? Was it with an individual, a small circle, a large gathering? Did you join a particular Tradition or group? And how has it been since?
How do you feel about Jesus now? Do you still hold him in high regard and reverence? Do you feel that you may have left the church, but not necessarily Jesus? Talk about this.
Tell about your present life in Paganism. How are you currently involved? Have you become a Priest or Priestess? How is that for you? Would you ever consider going back to your former church? Why or why not?
And finally, what message would you like to convey to other Christians (Clergy or otherwise) who are still in the Church?
There is no word limit, but essays will be subject to editing as may be needed. I will, of course, need your permission to publish your account, so please provide your contact info, and I’ll send you a permission form to be filled out.
While I would like to use real names, if you don’t want your name printed, no problem; just give me a pseudonym you’d like us to use. Also, readers would love to see your face, if that’s OK with you. If so, please include a 300 dpi jpeg portrait photo to print with your story.
When I graduated from college, I owned three Tarot decks: the Rider-Waite/Pamela Coleman Smith deck (of course), the Marseilles deck (for history), and David Palladini’s Aquarian Tarot (well, it fit my personal aesthetic at the time).
This is fun, I thought, I should collect more Tarot decks.
One of the premiums from the Mushroom Tarot was a bandana — or Tarot cloth — with the slogan, “In the Name of the Hyphae, the Spore, and the Holy Host.” That may go instead nto my mushrooom-hunting gear. Watch for it on the other blog next August.
So people are making their own decks, and that is wonderful, but how do you decide the production numbers and how to do you price them?
Ultimately we decided to jump in blind and figure it out because… mushrooms! Writing a book was never something either of us longed to put on our resumes, yet in the long run I’m glad we did.
So there was research and cooking and writing and photography. You may have taken hundreds of photos for your blog, but food photography is a speciality — she has advice on that too. Pricing and press runs will be someone else’s decision though.
Julian interviewed me in June, and I wanted to be outside so that I could have a supporting cast of broad-tailed hummingbirds. They don’t show up too well though, and there was glare in a face. . . oh well.
I fantasize that witches, magicians, and sorcerors of all sortsThat’s a metaphor from the printing trade, did you know? are sweeping their shelves of books with the familiar crescent Moon on the spine and tossing them into cartons to take to the nearest used bookstore to sell or to trade for store credit. Six Ways’ success threatens the old model of printing lots of occult books in small press runs and waiting to see if any author is the next Scott Cunningham.
The final article in the “Paganism, art, and fashion” issue of The Pomegranate: The International Journal of Pagan Studies argues that books and television series based on historical witchcraft make it too safe and fail to portray “the genuine strangeness of witches and magic users in all periods and cultures.”
The authors, she argues, focus too much on female empowerment and not enough on how “early modern witches are much stranger and much more disconcerting than anything likely to be found at Hogwarts or in Narnia or Rivendell.”
Thus the “getting it wrong” of her title not an attack on contemporary Pagan-themed literature — she admits its creative energy— but the suggestion that if you think you are doing something “transgressive” now, you ought to look at some primary sources. And since she teaches at Oxford, she has some snarky things to say about how her university is portrayed in Discovery of Witches on TV.Purkiss’ exclamation over the fictional Professor Bishop, ‘That’s not how this works!” might equally well have been applied to the long-running British Inspector Morse mystery … Continue reading
M. Z. Bradley, she points out, was more influenced by Starhawk than by anything on ancient Pagan religion. “We tend to want goddesses with moral characteristics derived from Christianity and from the Enlightenment, and matriarchal societies with characteristics derived from Christian socialism and even Marxism. All this excludes the bitter truths embodied in Pagan myths and ideology.”
It’s not that we cannot enjoy Diana Bishop, heriditary witch and professor, but that, as Purkiss is anxious to point out, the real thing was even stranger than the “anondyne” modern re-creations.
Purkiss’ exclamation over the fictional Professor Bishop, ‘That’s not how this works!” might equally well have been applied to the long-running British Inspector Morse mystery series, set in Oxford town, which portrayed Oxford dons as bludgeoned on an almost-weekly basis. Apparently that is how positions are opened up for new hires. Perhaps Bishop arrived immediately after a murder.