An ye harm none, do what ye will.


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A celebration of spring, the third and culminating fertility festival, and one of the eight major festivals in the Wheel of the Year.

The third fertility festival, after Imbolg and Ostara, Beltane is one of the four Greater Sabbats in the Wiccan Wheel of the Year. It’s opposite on the Wheel is Samhain, the third harvest. In the northern hemisphere we observe this day on April 30th through May 1st, and in the southern hemisphere, on October 31st through November 1st. As at Samhain, at Beltane the veils between the worlds are said to be thin. Though where Samhain is a celebration of Death, at Beltane we celebrate Life renewed.

There are a variety of spellings for this holiday, depending on which regional variation of Galic is used. It is also known as Beltain, Bealtaine, Bealtainn, among others. Beltane roughly translates to ‘bright fire’, ‘shining fire’, or ‘Bel’s fire’.

Fire plays an important part in Beltane celebrations as it is symbolic of the Sun God’s growing strength and warmth of the season. Fire is a sacred representation of purity and healing, and Wiccans traditionally jump through the fire, or dance around it.

Beltane marks the true end of winter: summer has now begun in earnest. Trees and bushes sprout new leaves, flowers and fruit blossoms bloom, crops are new and the pleasures of the Earth seem bountiful again. Life has again returned to the Earth.

The Young God has grown into manhood, and the Goddess is fertile, to be ripe with his fruit. Handfastings are popular at Beltane, in sympathy of the union of the Goddess and God as queen and consort.

Of course, one of the more well known traditions is the Maypole dance. The Maypole is representative of the phallus and the sacred union between Earth and Sky, the pole standing between the worlds. As the sexual union of the Goddess and God are played out at this time, so do couples fertilize the fields with their sacred unions at this time, ensuring the fecundity of the Earth, and bountiful harvests to come.

The altar is often decorated with local blossoms and flowers from asked plants.

It is a time to celebrate the fruitfulness of the Earth, and productivity in your life.

First published on Suite101.com on 1 May 2006. (Unfortunately.)


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Ostara is one of the eight major sabbats or holy days of the Wiccan Wheel of the Year or calendar and is one of the four Lesser Feasts. It is celebrated on the vernal equinox, which is around March 20-21st in the northern hemisphere, and around September 21-22 in the southern hemisphere. This year it falls on the 20th where I live in the northern hemisphere.

The word for this festival come from the name of the Teutonic goddess of spring and the dawn. It is more traditionally spelled ‘Oestre’, or ‘Oestare’, though neo-pagans today usually use the ‘Ostara’ spelling found here. It is from this root that Christianity later derived its word for ‘Easter’, and many of the customs we associate with that holiday today.

As there are three harvests, the first beginning at Lughnassadh after Midsummer, continuing through Mabon and culminating at Samhain, there are also three fertility festivals on the Wheel. Ostara is the second, with Imbolg being the first, and Beltane being the grande finale of the saga.

The vernal equinox physically demonstrates a balance of light and dark in the day, and this theme of balance returning is evident in our celebration, along with the knowledge that the pendulum is about to swing in the other direction, bringing more light and growth in the months to come.

The young God, who was reborn at Yule and grew to a budding youth at Imbolg, is now a young man. The Goddess and God are both youthful and vibrant with Their potential, and budding fertility.

Symbols of fertility abound on this day, eggs being one of the most potent symbols. Eggs are painted in vibrant colours, or inscribed with messages to manifest in the coming months. The hare or rabbit are other obvious symbols of fertility, representing Oestare’s more well-known familiars.

The altar is often decorated with budding flowers, eggs, seasonal fruits and other symbols of renewal. Seeds for planting may be blessed on this day and formal Ostara rituals and pageantry are practised by many covens and solitaries.

It is a time of growth and expectation.

Happy Ostara!

First published on Suite101.com on 20 March 2006. (Unfortunately.)

What is Wicca?

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The simplest explanation of what Wicca is, is that it is a contemporary neo-pagan religion with spiritual roots in neo-shamanism, which stresses the need for reverence of nature. Though, to get more detailed, it becomes a little more difficult, as there is no central text in Wicca, the exact nature of beliefs vary from tradition to tradition, and even from individual to individual. There is a saying in Wicca that there are at least two beliefs on any subject for each Wiccan. For this reason, the purpose of this article is to explore traits that are commonplace among a wide variety of traditions (Wiccan denominations). Where they differ will be the subject for future articles regarding specific traditions.

In most forms of Wicca, the Goddess and God are revered. Though not all traditions recognize a God, they all venerate a Goddess figure. Wiccans also have a belief in reincarnation. This is one of the more commonly held beliefs, although, precisely how, when and why one incarnates several times is open to mystical speculation, and explanations can vary remarkably.

Wiccans accept both the practice of magick and its effectiveness. There is also a strong belief in the Threefold Law; which states that whatever you to will return to you three-fold (this includes both positive and negative actions). Precisely how this energy is returned has been a matter of great speculation and there is not one definite answer.

A reverence and celebration of Nature is central, the Earth as seen as representing the Goddess. The Earth is seen as a gift, not a tool that one can ruthlessly abuse. Ecological concerns are rather new in Wicca, but now pay an important role.

Wiccans aren’t evangelical. They do not believe they have the need to go out and ‘spread the word’. Some Wiccans believe that all the Gods are but one God and that all the Goddesses are but one Goddess; and that together, they form the (Mighty) One. Others allow that specific Gods and Goddesses are definitively different entities, but that there is room enough in the cosmos for every pantheon- and more. Therefore there is no need to go forcing one’s beliefs on people, and most hold that all paths are equally valid.

Wicca accepts members from both sexes, from every race, national origin and, usually, of every sexual preference. However, there are some traditions and covens which are exclusively gay or lesbian, as well as those that are adamant about male/female pairing in ritual observance.

Wiccan covens don’t usually charge for private lessons or for initiation. Physical objects and services can and should be paid for, and occasionally private instruction on a non-theological subject, but never for dedication or initiations. Donations may be requested for group circles or activities, but this is generally to maintain the cost of such events.

Wiccans do not cause harm to others. It goes against the Wiccan Rede: “An ye harm none, do what ye will”. This creed is generally accepted by most Wiccans.

First published on Suite101.com on 13 March 2006. (Unfortunately.)

Principles of Wiccan belief

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As adopted by the Council of American Witches, April, 1974.

  1. We practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the Seasonal Quarters and Cross-Quarters.
  2. We recognize that our intelligence gives us a unique responsibility towards our environment. We seek to live in harmony with nature, in ecological balance offering fulfilment to life and consciousness within an evolutionary concept.
  3. We acknowledge a depth of power far greater than that apparent to the average person. Because it is far greater than ordinary it is sometimes called “supernatural”, but we see it as lying within that which is naturally potential to all.
  4. We conceive of the Creative Power in the universe as manifest through polarity — as masculine and feminine — and that same Creative power lies in all people, and functions through the interaction of masculine and feminine. We value neither above the other, knowing each to be supportive to the other. We value sex as pleasure, as the symbol and embodiment of life, and as one of the sources of energies used in magical practice and religious worship.
  5. We recognize both outer worlds and inner, or psychological, worlds known sometimes as the Spiritual World, the Collective Unconscious, Inner Planes, etc. – and we see in the interaction of these two dimensions the basis for paranormal phenomena and magickal exercises. We neglect neither dimension for the other, seeing both as necessary for our fulfilment.
  6. We do not recognize any authoritarian hierarchy, but do honour those who teach, respect those who share their greater knowledge and wisdom, and acknowledge those who courageously give of themselves in leadership.
  7. We see religion, magic, and wisdom in living as being united in the way one views the world and live within it – a world view and philosophy of life which we identify as ‘Witchcraft – the Wiccan Way’.
  8. Calling oneself “Witch” does not make one a Witch – but neither does heredity itself, nor the collecting of titles, degrees and initiations. A Witch seeks to control the forces within themselves that make life possible in order to live wisely and
  9. We believe in the affirmation and fulfilment of life in a continuation of evolution and development of consciousness giving meaning to the Universe we know and our personal role within it.
  10. Our only animosity towards Christianity, or towards any other religion or philosophy of life, is to the extent that its institutions have claimed to be ‘the only way’ and have sought to deny freedom to others and to suppress other ways of religious practice and belief
  11. As American Witches, we are not threatened by debates on the history of the Craft, the origins of various terms, the legitimacy of various aspects of different traditions. We are concerned with our present and our future.
  12. We do not accept the concept of absolute evil, nor do we worship any entity known as “Satan” or “the Devil”, as defined by the Christian tradition. We do not seek power through the suffering of others, nor accept that personal benefit can be derived only by denial to another.
  13. We believe that we should seek within Nature that which is contributory to our health and well-being.

This is not in any way an all-encompassing credo applicable to all groups who consider themselves Wiccans or Witches, but rather is the set of principles adopted by one such group. As there are differences between various Christian sects, so are there difference between those of Wicca. However, while the specifics may differ, the general attitude and reasoning behind these declarations remains relatively consistent.

That old black magick: getting specific about magical ethics

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Sometimes a cliche just wears out. It loses meaning or, worse, begins to say things we never meant. I think it’s time to retire the phrase “black magic.”

Saying “black” when we mean “evil” is nasty nonsense. In the first place,it reinforces the racist stereotypes that corrupt our society. And that’s notall. Whenever we say “black” instead of “bad,” we repeat again the big lie thatdarkness is wrong. It isn’t, as people who profess to love Nature should know.

Darkness can mean the inside of the womb, and the seed germinating withinthe Earth, and the chaos that gives rise to all truly new beginnings. In ourmyths, the one who goes down to the underworld returns with the treasure. Evendeath, to the Wiccan understanding, is well-earned rest and comfort, and apreparation for new birth. Using “black” to mean “bad” is a blasphemy againstthe Crone.

But even if we no longer speak of magic as “black” or “white,” we stillneed to think and speak about the ethics of magic. Although black is not evil,some actions are evil. It simply is not true that anything a person is strongenough or skilled enough to do is OK, nor should doing what we will ever be thewhole of the law for us. We need a clear and specific vocabulary that enablesus to choose wisely what we will do.

We need to replace the word “black,” not simply to drop it. Some Paganshave tried using “negative” as their substitute, but that turned out to beconfusing. For some people, “negative” means any spell to diminish or banishanything. Some things – tumors, depression, bigotry – are harmful. There’snothing wrong with a working to get rid of bad stuff. “Left-handed” is another common term for wrongful practice, very traditional, but just as ignorant,superstitious and potentially harmful as the phrase “black magic” itself. So inProteus we tried using the word “unethical.” That’s a lot better – free ofextraneous and false implications – but still too vague.

Gradually, I began to wonder whether using any one word, “black” or”unethical” or whatever, might just be too general and too subjective. Perhapsall I really tell a student that way is “Judy doesn’t like that.”

I won’t settle for blind obedience. If ethical principles are going tosurvive the twin tests of time and temptation, people need to understand justwhat to avoid, and why. Even more important, they need a basis for figuring outwhat to do instead. Especially when it comes to projective magic.

Projective magic means active workings, the kind in which we project ourwill out into the world to make some kind of change. This is what most peoplethink of when they use the word magic at all. Quite clearly, magic that mayaffect other people is magic that can harm. This is the basis of the proverb “aWitch who can’t hex can’t heal.” Either you can raise and direct power, or youcan’t. Your strength and skill can be used for blessing or for bane. The choice- and the karma – are yours.

We are taught that we will find the Lady within ourselves or not at all,that the Mother of All has been with us from the beginning. We can’t nowestablish a union that was always there. All we can do, all we need to do, isbecome aware. Knowing what it feels like to heal and empower, again and againtill you can’t dismiss it as coincidence, is one of the most powerful methodsfor awakening that awareness. It makes no sense to say that the directexperience and exercise of our indwelling divinity distracts from the GreatWork.

Indeed, it is this intimate connection between our magic and ourself-realization that our ethics protect. Wrongful use of magic will choke thechannel. No short term gain could ever compensate for that.

The karmic argument against practical workings seems to me to arise from aparanoid and defeatist world view. Even if we assume that the hardships in thislife were put there by the Gods for a reason, how can we be so sure that thereason was punishment? Perhaps instead of penance to be endured, ourdifficulties are challenges to be met. Coping and dealing with our problems,learning magical and mundane skills, changing ourselves and our world for thebetter – in short, growing up – is that not what the Gods of joy and freedomwant from us?

One of the most radically different things about a polytheistic beliefsystem is that each one of us has the right, and the need, to choose whichGod/desses will be the focus of our worship. We make these choices knowingthat whatever energies we invoke most often in ritual will shape our ownfurther growth. Spiritual practices are a means of self-programming. So we areresponsible for what we worship in a way that people who take their One God asa given are not.

Think about this: what kind of Power actively wants us to submit andsuffer, and objects when we develop skills to improve our own lives? Not aBeing I’d want to invite around too often!

So it will not work for us to rule out projective magic completely; norshould we. Total prohibitions are as thoughtless as total permissiveness orblind obedience. Ethical and spiritual adults ought to be able to makedistinctions and well-reasoned choices. I offer here a start toward analysingwhat kinds of magic are not ethical for us.

Baneful magic is magic done for the explicit purpose of causing harm toanother person. Usually the reason for it is revenge, and the rationalizationis justice. People who defend the practice of baneful magic often ask “butwouldn’t you join in cursing another Hitler?”

For adults there is no rule without exceptions. If you think you wouldnever torture somebody, consider this scenario: in just half an hour the bombwill go off, killing everybody in the city, and this terrorist knows where itis hidden….

It’s a bad mistake to base your ethics on wildly unlikely cases, sincenone of us honestly knows how we would react in that kind of extreme.Reasonable ethical statements are statements about the behaviors we expect ofourselves under normally predictable circumstances.

We all get really angry on occasion, and sometimes with good cause. Thenrevenge can seem like no more than simple justice. The anger is a normal,healthy human reaction, and should not be repressed. But there’s no more needto act it out in magic than in physical violence. Instead of going for revenge- and invoking the karmic consequences of baneful magic – identify what youreally need. For example, if your anger comes from a feeling that you havebeen attacked or violated, what you need is protection and safe space. Workfor the positive goal, it’s both more effective and safer.

The consequences of baneful magic are simply the logical, natural and inevitable psychological effects. Even in that rare and extreme situation when you may decide you really do have to use magic to give Hitler a heart attack, it means you are choosing by the same choice to accept the act’s karma. Magical attack hurts the attacker first.

The only way I know how to do magic is by use of my imagination, by visualizing or otherwise actively imagining the end I want, and then projecting that goal with the energy of emotional/physiological arousal. All the techniques I know either help me to imagine more specifically or to project more strongly. So the only way I can send out harm is by first experiencing that harm within my own imagination. Instant and absolute karma – the natural, logical and inevitable outcomes of our own choices.

I would think, also, that somebody dumb enough to do such workings often would soon lose the ability to imagine specifically, as their sensitivity dulled in sheer self-defense. That callusing effect is the reality behind the pious proverb that says “if you abuse it, She’ll take it away.”

But not every other magician is ethical. Psychic attacks do happen. Should we not defend ourselves? Of course we should. Leaving ourselves open to psychic attack is no good example of the autonomy and assertiveness our chosen Gods expect. But first, how can we be sure what we are experiencing really is psychic attack?

The fantasy of psychic attack is often a convenient excuse that allows us to avoid looking at our own shortcomings. When lack of rest or improper nutrition is the cause of illness, or a project isn’t completed on time because of distraction, it’s a real temptation to put the blame outside ourselves. Doing this too easily betrays our autonomy just as badly as meek submission to attack does. Then, to compound matters, projected blame becomes an excuse for unjust revenge — and that is baneful magic without excuse.

Once in a rare while, some fool really does try to throw a whammy. It’s hard to predict when you might be targeted. Passive shields are always a good idea. Like a mirror, these are totally inactive until somebody sends unwelcome energy. Then a shield will protect you completely and bounce back whatever is being thrown. You may not even know consciously when your shield is working, but the result is perfect justice.

Perfect justice; elegant and efficient. You won’t hurt anybody out of paranoia or by mistake. And perfect protection, even though we do not have perfect knowledge.

Bindings, according to some, are completely defensive. They do not harm, only restrain. But imagine yourself being bound – perhaps by someone who believes themselves justified – and notice the feeling of impotence and frustration. Binding is bane from the viewpoint of the bound.

Even if restraint were truly not harm, bindings are just plain poor protection. They target a particular person or group. What if you suspect the wrong person? Somebody harmless is bound and your actual attacker is not bound. Shields, which cover you, not your supposed enemy, will cover you against any enemy, known or unknown.

So, baneful magic, besides being painful in the short run and crippling in the long run, is never necessary. There are better ways of self protection, and retribution is the business of the Gods.

Coercive magic is magic that targets another person to make them give us something we want or need. When most people think of the “Magic Power of Witchcraft,” this is what they have in mind.

The spell to make the teacher give you a good grade, or the supervisor give you a good evaluation, the spell to make the personnel officer or renting agent choose you, the spell to attract that cute guy, all are examples of coercive magic.

So, what’s wrong with high grades, a good job, a raise, a nice apartment and a sexy lover? There’s nothing at all wrong with those goals. An it harm none, do what ye will. As long as nobody is hurt, go for it! But don’t strive toward good ends by coercive means.

Although there is no deliberate intent to do harm or cause pain in coercive workings, other people are treated as pawns. Their autonomy and their interests are ignored.

For Pagans, to do this is total hypocrisy. We profess to follow a religion of immanence, one that places ultimate meaning and value in this life on this Earth, here and now. We claim to see every living thing, humans included, as a sacred manifestation. To do honor to this indwelling divinity, we place great value on our own personal autonomy. How can we then justify treating other people as objects for our use?

Nor is it harmless. Forcing the will, controlling the independent judgement of another human being, is harm. Once again, empathy leads to understanding. Just imagine you are the person whose will and judgement is being externally controlled. How does puppethood feel? From the viewpoint of the target, the harm is palpable.

The Pagan and Wiccan community as a whole is also hurt by coercive magic. One of the main reasons people fear and hate Witches is our reputation for controlling others. This is an old, dirty lie, created by the invading religion in an attempt to discredit the indigenous competition. Today, that reputation is mostly perpetuated by people who claim to be “our own,” who teach unethical coercive magic by mail order to strangers whose ethical sensitivity cannot be evaluated long distance. May the Gods preserve the Craft!

People who are connected to the situation, but invisible to us, may also be seriously hurt: the cute guy’s fiancee, the other applicant for that job. What you think of as a working designed only to bring good to yourself can bring serious harm to innocent third parties, and the karma of their pain will be on you.

That isn’t the only way an incomplete view of the situation can backfire. There’s a traditional saying that goes, “be careful about what you ask for, because that’s exactly what you will get.” What if he is gorgeous, but abusive? What if the apartment house is structurally unsound? Better to state your legitimate needs (love in my life, a nice place to live) and let the Gods deal with the details.

Finally, remember this: asking specifically limits us to what we now know or what we can now imagine. But I remember a time when I could not have imagined being a priestess. What if the cute guy in the office is perfectly OK, but your absolutely perfect soul-mate will be in the A+P next Wednesday? The more specifically targeted your magic is, the more you limit yourself to a life of tautology and missed chances.

And beyond all the scenario spinning lies the instant karma, the natural, logical and inevitable consequence of the act. It’s more subtle than in the case of baneful magic, since you are not trying to imagine and project pain, but the damage is still real.

Every time you treat another human being as a thing to be pushed and pulled around for your convenience and pleasure, you are reinforcing your own alienation. The attitude of being removed from and superior to other people takes you out of community. As the attitude strengthens, so will the behavior it engenders. The long term result of coercive magic, as with mundane forms of coercion, is isolation and loneliness.

Are you beginning to think that magic is useless? Did I just rule out all the good stuff: love charms, job magic, spells for good grades? Not at all. It is not only ethical but good for you to do lots of magic to improve your own life. Whenever it works you will get more than you asked for – because along with whatever you asked for comes one more experience of your own effectiveness, your power-from-within.

Work on yourself and your own needs and desires without targeting other people. Then feel free! Ask for what you want. Visualize it and raise power for it and act in accordance on the material plane. “I need a caring and horny lover with a good sense of humor.” “I want an affordable apartment near where my coven meets with a tree outside my window.” “I need to be at my best when I take that exam next week.” Fulfill your dreams, and sometimes let the Gods surprise you with gifts beyond your dreams.

Manipulative magic is magic that targets another person for what we think is “their own good,” without regard for their opinions in the matter. In the general culture around us, this is normal. As you read this, you may have some friend or relative praying for you to be “saved” from your evil Pagan ways and returned to the fold of their preference. These people mean you well. By their own lights, they are attempting to heal you. We work from a very different thealogical base.

As polytheists, we affirm the diversity of the divine and the divinity of diversity. If there is no one, true, right and only way in general, do we d are to assume that there is one obvious right choice for a person in any given situation? If more than one choice may be “right,” how can one person presume they know what another person would want without asking them first?

No life situation ever looks the same from outside as it does to the person who is experiencing it. Are you sure you even have all the facts? Are you fully aware of all the emotional entanglements involved? Perhaps that illness is the only way they have of getting rest or getting attention. Perhaps they stay in that dead end job because it leaves them more energy to concentrate on their music. How do you know till you ask?

And, to further complicate the analysis, it’s possible that the person you are trying to help would agree with you about the most desirable outcome, but fears and hates the very idea of magic. They have as much of a right to keep magic out of their own life, as you have to make it part of yours!

Our religion teaches that the sacred lives within each person, that we can hear the Lady’s voice for ourselves if we only learn to listen. “… If that which you seek, you find not within yourself, you will never find it without.” In behavioral terms, when you take another person’s opinion about their own life seriously, you are reinforcing them in thinking and choosing for themselves. The more you do this, the more you encourage them to listen for the sacred inner voice.

Conversely, whenever you ignore or override a person’s feelings about their own life, you are discounting those feelings and discouraging the kind of internal attention that can keep the channels to wisdom open. Although well-intentioned meddling may actually help somebody in the short run, in the longer run it trains them to dependency and indecision. Few intentional banes damage as severely. This is especially true because even the untrained and unaware will instinctively resist overt ill-will, but in our culture we are trained to receive “expert” interference with gratitude.

Check by asking yourself, “who’s in charge here?” The answer to that will tell you whether you are basically empowering or undermining the person you intend to help.

And, as usual, the effects go both ways. The same uninvited intervention that fosters passivity in the recipient will foster arrogance in the “rescuer.” It’s control and ego-inflation masked as generosity. It’s very seductive.

If you make this a habit, you will come to believe that other people are incompetent and powerless. Then what happens when you need help? Your contempt will make it impossible for you to see what resources surround you. Manipulative magic is ultimately just as alienating as coercive magic – and it’s a much prettier trap!

The way to avoid the trap is to do no working affecting another person without that person’s explicit permission. Proteans are pledged to this, and I think it’s a good idea for anybody. You don’t need to wait passively for the person to ask. It’s perfectly all right to offer, as long as you are willing to sometimes accept “no” for your answer. For the person who believes s/he is unworthy or who is simply too shy, offering help is itself a gift. Taking their opinion seriously is an even greater gift: respect.

The rule is that whenever it is in any way physically possible to ask, you must ask. If it’s not important enough to pay long distance charges, it certainly isn’t important enough to violate a friend’s autonomy. If asking is literally not possible, then and only then, here are a few exceptions:

Sometimes an illness or injury happens very suddenly, and the person is unconscious or in a coma before you could possibly ask them. If you know that this person is generally comfortable with magic, you may do workings to keep their basic body systems working and allow the normal healing process the time it needs. If they are opposed to magic, for whatever reason, back off!

Traditionally, an unconscious person is understood to be temporarily out of their body. Maintaining their body in habitable condition is preserving their option, not choosing for them. Doing maintenance magic requires a lot of sensitivity. At some point, the time may come when you should stop and let the person go on. Be sure to use some kind of divination to help you stay aware.

This is a hard road. It may be your lover, your child, lying there helpless. Any normal human being would be tempted to drag them back, to force them to stay regardless of what is truly best for them, regardless of what they want. Don’t repress these feelings, they do no harm, even though your actions might. It takes great strength and non-possessive love to recognize that your loved one knows their own need. You may be calling them back to a crippled body, to a life of pain. You may be calling them back from the ecstasy of the Goddess. And this is no more your right than it would be to murder them.

If a person is temporarily not reachable, you may charge up a physical object, such as an appropriate talisman or some incense. When you present it to them, give them a full explanation. It is their choice whether to keep or use your gift. By interposing an object between the magic and the target in this way, you can work the magic in Circle, with the coven’s power to draw on, and still get the person’s permission before the magic is triggered.

With all these rules about permission, perhaps it would be safer to work only on ourselves? Safer, yes, but not nearly as good. If you have permission, you may do any working for another person that you might do for yourself. Coercive magic is just as unacceptable when somebody else asks for it, and you may not do manipulative magic on your friend’s mother, even at your friend’s request. The permission must come from the magic’s intended target and from nobody else. With proper permission, working magic for others is good for all concerned.

Every act of magic has two effects. One is the direct effect, the healing or prosperity working or whatever was intended. The other is a minute change in the mind and the heart of the person who does the working. Everything we experience, and especially everything that we do in a wholehearted and focused way – the only way effective magic can be done – changes us. Each experience leaves its tiny trace, but the traces are cumulative. They mold the person we will become. Our karma is our choice.

Instant karma can also be good karma. Logical, natural and inevitable outcomes can be desirable. When you send out good, what you send it with is love. Love is the driving force. When you let love flow freely, the channel down to love’s wellspring stays clear and open. When you send out good, you direct it along the web of person-to-person connection, and awareness of that web is reinforced. The totality of that web is the basis of community.

When you send out good it feels good. In the same way that sending out bane requires imagining pain, sending out blessing requires imagining pleasure, strongly and specifically. And, when you send out good, just the same as when you call it to yourself, you reinforce your sense of effectiveness in the world. Blessings grow in the fertile ground of mutuality, to the benefit of all.

A pattern is becoming visible. In baneful magic, the magician intends to harm the target. In coercive magic, the intent toward the target is neutral. In manipulative magic, the magician actually means the target well. But no matter how different the intent may be, in all three cases magic is done to affect another person without that person’s permission. In all three cases, the target, the practitioner and ultimately the community are all hurt. And in all three cases, there are safer and more effective ways to reach the valid goals that we mean to aim for.

So, perhaps there is a descriptive word that covers all wrongful magical workings after all. How about “non-consensual” or “invasive” magic?

There’s one thing left to examine: the paradox of making rules to protect personal autonomy.

If we make some of our choices as a community, by discussing things together and arriving at a common understanding about what magical behaviors are acceptable among us, then we choose and shape the kind of community we become.

Or we could give up our right to choose, because we feel we shouldn’t tell each other what to do. Some people believe that a refusal to set community standards promotes personal autonomy. It never has before.

Appeals to individual rights can be real seductive. None of us wants Big Brother looking over our shoulders, telling us what to do “for our own good.” For Witches in particular – members of a religious minority with bad image problems – this is a very legitimate fear. But make sure when somebody talks about “rights” without specifying something like “religious practice rights” or “the right to consensual sex,” that you find out just what “rights” they mean.

Rhetoric about “rugged individualism” has been used in recent history to fast talk us into letting the rich or strong dominate all our lives. Without anything to stop them, they can destroy the forestland, or deny jobs or apartments to “cultists.” Personal autonomy for most of us is diminished when we allow that.

Magic can be used for dominance, just the same as muscle or money. There is no difference, ethically, between the magical and the mundane. We are not obligated to tolerate power trippers among us. We are not obligated to run our own community by the slogans and groundrules of the dominator culture.

Thinking about “rights,” or about “laws” for that matter, in the abstract leads to “all or nothing” thinking – immature and slogan driven. I don’t think we should ever “just say” anything. We need a deeper and more mature analysis. We need to ask questions like “right to do what?” and “law against what?” We need to get away from absolutes and to look in practical terms at the advantages or disadvantages of our choices.

Once more, our religion itself shows us the way to steer between the false choices. “An it harm none, do what you will.” What a person does that affects only herself – magical or mundane – is truly nobody’s business but her own. For example, consensual sexual behavior affects only the participants. But toxic waste dumping affects everybody in the watershed.

As long as we look at behavior in terms of private choices or individual will, we obscure the distinction that really makes a difference. If we’re serious about wanting to give each of us the most possible control over our own lives, then decisions should be made by all the people affected by the behavior – not just by the people acting.

As soon as another person is magically targeted, that other person is affected. If we allow such targeting without consent, we are not supporting personal autonomy, we are subverting it!

When the behavior begins to affect us all – for example when real estate development threatens the salt marshes, and ultimately the air supply – or, very specifically, when invasive magic erodes the trust we need to work together – then we have a right to protect ourselves as a community. No ideology should turn us into passive victims when something we hold precious stands to be destroyed.

Invasive magic hurts the target first, and soon the actor, but in the long run it hurts all of us. It’s been so long since we’ve been able to meet together, share our knowledge, help one another in need. Pagan community is very new, and still very fragile. It can only grow in safe space.

The People of this Land forbade skirmishes around the pipestone quarries, keeping that sacred source open to all. Otherwise, no sane person would go there, and the Old Ways would wither. For much the same reason, we cannot tolerate poppets in our council meetings.

An atmosphere of coercion and manipulation and magical duels does not nurture community. Eventually, for self protection, the gentle will either change or go away. We could lose what we have misguidedly refused to protect.

As within, so without: our karma is our choice.

Dianism in a nutshell

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This is an article I wrote for PROTEAN SYNTHESIS, a semi-private newsletter after it was solicited by the editor.

Recently, I got back in touch with my teacher after nearly two years and dropped a couple of bombshells on her: I had changed gender identity and had come together with two other women to form a Dianic coven. When the initial shock wore off, Rita sent me a complete run of Protean Synthesis and a solicitation for this article.

Several years ago I subscribed to several stereotypes regarding “those peculiar Dianics”. They were thealogically unbalanced, they hated men, they denied that men had souls, they were all lesbians, they couldn’t spell (in the orthographic sense; no one has yet accused Dianics of inability to work magick), etc. etc. When I came together with my covensisters, I realized that these notions were at most partially true and some cases were patently false.

I believe there are only three valid generalizations that can be made about Dianics: 1) We are all feminists. 2) We all look to the Goddess(es) far more than to the God(s). 3) We are all eclectics. Note well that there are plenty of non-Dianic feminist Witches, non-Dianic eclectics, and non- Dianics who are primarily Goddess-oriented. There are also doubtless a good many feminist, Goddess-oriented eclectics who do not choose to call themselves Dianic. In my own case I use the “If it quacks like a duck, it probably is a duck” argument, as well as the fact that my HPS learned the Craft as a Dianic and runs Dianic rituals.

Some of the stereotypical generalizations I can dismiss out of hand. I don’t know of a single Dianic who denies that men have souls. Even Z Budapest doesn’t believe that piece of tripe anymore! It is true that Dianism is particularly attractive to separatists, and many separatists actually hate men. Many Dianics are lesbians. Some misspell words like “woman”, women”, “egalitarian”, and “holistic” on purpose. Not all fit these, however, and I think that Z Budapest in her younger, or spiritual bomb-throwing, days represents an extreme and a small minority. There are a number of males involved in Dianism, and some of those are men [NB: I use the terms “man” and “woman” to indicate gender identity, that is, how one’s heart, mind, and/or soul are configured. I use “male” and “female” to indicate physical sex, that is, how one’s plumbing is configured. I hope this dispels confusion.].

Thealogical and magickal imbalance is not so easily dismissed and needs to be addressed further, as that is the most valid objection that thoughtful Witches have to Dianism. The apparent imbalance comes from the Dianic emphasis on Goddess-worship, often to the complete exclusion of God-worship. This upsets many Witches’ sense of polarity balance. The resolution of this apparent imbalance lies in the consideration of other polarities than sexual and/or gender as the primary polarity. There are indeed many other polarities to consider: true-false, life-death, dark-light, rational- mystical, creation-destruction, order-chaos, and good-evil, to name but a few. One problem with the masculine-feminine polarity is that there is a strong tendency to express all other polarities in terms of it. The Chinese were particularly fond of this, and mapped everything they liked into the yang side, and everything they disliked or feared into the yin side, the patriarchal no-accounts!

One thing I have discovered is that if you look hard enough, you can find goddesses to fit both ends of most polarities. Some even occupy both ends simultaneously. Inanna, my matron goddess, is a good case in point. She is the Sumerian goddess of love, war, wisdom (which she won in a drinking bout!), adventure, the heavens, the earth, and even of death (in the guise of her dark aspect, Ereshkigal). A very busy lady indeed is Inanna. At this point it becomes largely a matter of personal preference rather than of polarity, whether one chooses a god or a goddess to occupy a particular place in a ritual.

No Dianic I know of denies the existence of the God. Indeed, He gets mentioned as the consort of the Goddess with some frequency in Z Budapest’s HOLY BOOK OF WOMEN’S MYSTERIES, which is close a thing as there is to a Dianic version of the Gardnerian Book of Shadows. He is there, and sometimes we will invoke Him, when it is appropriate. He makes His own path, and we follow our own, and when they cross naturally we honor Him and do not avoid Him. We also do not force the paths to cross simply to lend an artificial balance to a ritual where none is really needed.

Now that I have spilled a good deal of ink over what Dianism is not, I should now say a few words about what it is: a movement of feminist, eclectic, Goddess-oriented Witches.

Feminism: This covers a vast multitude of virtues and sins. I do not think the stereotypical radical lesbian separatist is as common as is believed. Moderate to liberal feminism is probably far more common, even among Dianics. Certainly my own coven contains no separatists! There are too many nice men out there, even though surveys have shown that 70% or more of all men are potential rapists. The nice ones are found among those who are not in that repulsive majority; you just have to look to find them. One of the places you might find such nice men is in Dianic covens! Some are mixed groups, at least some of those of the branch founded by Morgan McFarland. My own is something of a mixed up group, I suppose. While we do not currently have any men in the coven, two of the three of us were born male and still have original-equipment plumbing. The Goddess and our HPS accept us unreservedly as women.

Eclecticism: If there is one dictum of Z Budapest’s that bears repeating to everyone in the Craft, and which gets followed by many, it is “When in doubt, invent.” Dianics tend toward creative ritual, drawing from any and all possible sources. I have yet to see a Dianic equivalent of the Gardnerian Book of Shadows, nor do I ever hope to see one.

Goddess Orientation: I’ve discussed this at some length while talking about polarity. There are some wags who have said that Dianics are nothing but matriarchal monotheists. I tell you three times: The Dianic Goddess is NOT Jehovah in drag! The Dianic Goddess is NOT Jehovah in drag! The Dianic Goddess is NOT Jehovah in drag! A much closer analogy would be that Dianics have taken the Classical pantheon and reclaimed most of the roles. This, too, is oversimplifying, but it is not nearly as wide of the mark as the usual criticism. At some point I may write up a long exegesis on the Dianic Goddess, but not here. My own personal involvement with Her comes from a great feeling of comfort I do not find elsewhere. She feels right. I have a great deal of difficulty accepting known rapists (most of the Olympian males are this, especially Zeus, Hades, and Pan!) into my personal pantheon. I also feel a personal vocation from the Mother; it is rather incongruous to me to embrace a male deity wholeheartedly when the Goddess comes to me and calls me Her daughter. This goes doubled, redoubled, in pentacles, and vulnerable for lovers of women.

I hope this little discussion of Dianism-in-a-Nuitshell has proved enlightening to you. It is not a path for everyone, but it is a valid path for some, and in considering it I hope that you can now ignore the garbage that has been put forth in the past as “data” regarding it.

Inanna Seastar
Birdsnest Coven

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