White Dragon Magazine

Once upon a time, I used to read a magazine called White Dragon.  In fact, I was a subscriber, so I always received the magazine through the post at least one or two days days before it would arrive in the local shop.  Since Samhain 2009, however, I have not received the magazine and my emails have not been responded to.  I see that the forum is down, not that they were ever that active but, even so, it's another sign that the magazine is no more.

I have searched on the internet, in vain, trying to ascertain what happened, but, alas, all is silent.  If anyone does have any news about White Dragon, please let me know.  I especially want to here that it is to return.  I certainly hope that the website is not lost, as there are some interesting articles and reviews to be found there which indicate the kind of quality that will be lost if the magazine has indeed folded.

Consumerism

I gave into the consumer in me on Saturday and purchased a clay cup with a stag's head on it.  It's not perfect, as can be seen from the picture, but it's cute. 

I have no good reason for the purchase, as I am not going to use this item in rituals or any celebrations.  I intend to use it as a daily item,
and drink my cordials from it.  I like it; it's quirky. 

I just wish I could justify spending money on a want, rather than a need.

More Pagan Dating Sites for Singles

It seems the Ning network has two places for pagan singles to meet others. The first is the Wiccan/Pagan Singles Club, and the second is Pagan Singles.

So, for those who are looking for free sites, these might be worth a look.

Pagan Dating Chat

Finally, a pagan dating site has enabled chat, allowing members to communicate in real time, rather than resorting to conversing purely through the dating site. Most sites don't allow you to insert your mail address or telephone number even in private messaging and then, there are limits to the number or private messages allowed to individual members, making it difficult to make real life connections.

So, well done, Olde Souls, for installing a live messenger/chat section for us single pagans. I think I may be visting more often now.

The Hermit

A friend of mine has decided to create her own tarot deck and has made a request of me: to model for The Hermit card. I have agreed as I think it will be an interesting project. An artist has been hired to create the cards from the ideas of my friend, and these will all be modelled on things personal to her, including her friends, family and pagan folk of her acquaintence.

At this stage, the deck is to be majors only, but some of the ideas I've heard sound wonderful.

I am sure it will be a few years before the deck is finished but, when it is finished, I will be sure to post a picture (friend's permission permitting) here at my blog.

All rather exciting I think.

Valhalla Rising

Watched "Valhalla Rising" last night. The director refers to his movie as Viking Sci-Fi in the "Making of ..." extra. The characters don't go into outer space, so much as inner space and it's a numinous but brutal film. I found it hard to comprehend at first and I had no idea where I was being led but the journey is intense.

Mads Mikkelsen, the Danish actor (King Arthur, Clash of the Titans), plays the central character, who is mute, referred to as "One Eye", but is listed as Harald in the credits.  Scottish actors fulfill the roles of the Vikings.

The one-eyed slave is kept by a pagan clan because he is a champion in fighting tournaments. After a vision[?], the enslaved warrior finds a way to escape his captors.  After an encounter with Christians seeking Jerusalem and its riches, the journey to the promised land/Valhalla/Hel begins.

The cinematography is darkly atmospheric and the director allows the uncompromising weather of the Highlands of Scotland to add to the intensity of the characters and storyline.  The beauty of the landscape however does little to counter the violence encountered in various scenes.

Valhalla Rising is definitely a film that requires more thought than it might at first appear.  I shall definitely be viewing it again.

Submissions Sought: Pagan Poetry Pages Summer 2010 Edition

The Pagan Poetry Pages are now accepting submissions for their Summer Edition. All writers of poetry and prose are invited to submit their work, either by posting on the fora at the Pagan Poetry Pages website, or by emailing the editor at editors(at)paganpoetrypages(dot)com.

Writers do not have to be pagan, but if the piece is pagan themed, or related to paganism in some way, please consider submitting your work for publication to the Summer edition of the Pagan Poetry Pages.

How to know?

I recently finished reading a book by Stuart Piggot, "The Druids" and thought the information presented therein was reasonable, discussing what is known about the historical druids, with a little rant at the modern movement beginning with the romantics. The book was written in 1974 and was a slim, paperback volume, and written in an easy to digest style.

During a discussion on some of the historical texts, I struck a problem, this paragraph:

"There are two pieces of Celtic gnomic or proverbial wisdom recorded by the classical writers, and one attributed specifically to the Druids, that deserve comment here. Diogenes Laertius attributes to 'Gymnosophists and Druids' certain 'riddles and dark sayings', 'teaching that the gods must be worshipped, and no evil done, and manly behaviour maintained'. This is a statement in typically Celtic triadic form, and it is interesting to find what must be another version of it in an Irish tale, The Colloquy of the Elders, which dates from the end of the twelfth century, but may incorporate earlier material. Here St Patrick talks to one of the old pagan Celtic heroes, Caelte, and asks him: 'Who or what was it that maintained you so in your life?'; to which comes the answer, 'Truth that was in our hearts, and strength in our arms, and fulfilment in our tongues' – essentially the same three qualities in slightly different order."

I couldn't figure out how the author thought these two statements were similar in any way. I posed the question on a few forums, hoping for some answers, all the while feeling I was being stupid. So far, the responses I have had tell me I was not being stupid and the author is making a connection where there isn't one. Now, I am questioning if there are other parts of the book I shouldn't trust. But, how am I to judge? I have no background in archaeology, history, linguistics or any other field which might allow me to discern the truth. How do other, non-academic people like me manage this? I read what I can, but obviously if I can't evaluate the information critically, I might be treading down the wrong path.

I want to learn the truth, as far as we can know it today, but I am finding I am getting lost in the mire because I am unfamiliar with the landscape.

What can I do?

All suggestions welcome.

A movie of "The Way of Wyrd"?

I have been listening to various podcasts on my commute to, and from work to make a long journey more interesting.   One of those to which I subscribe is Damh the Bard's "Druidcast".  

In January 2010, Episode 34 of "Druidcast" featured an interview with the author, Brian Bates,  and he mentioned working with New Line Cinema in an attempt to bring "The Way of Wyrd" to the cinema.   I hope, really hope, it goes ahead and is done well.

It seems there are a few movies, in various stages of production and pre-production, which might be of interest to pagans and heathens.  It's gratifying to see film producers looking to the old tales and reviving and/or retelling them for a younger generation which is more accustomed to MTV than reading books.   Even if these films should get the Hollywood treatment, it's still pleasing to see the resurrection of the old tales (in whatever form).   I can only hope many more myths are converted to film, tempting this former film fanatic back to the cinema.

"The Big Questions" - Reaction

So, I watched the programme which debated "Is Paganism more relevant today than Christianity?" on Sunday morning.  I watched it again when it appeared, in two parts on Youtube.

And, here is what I thought:  I felt completely unrepresented.

I felt that the pagan speakers were poor.  For example, none of the pagans refuted the statement that past pagans practised human sacrifice, let alone counter with the Christian God requiring Abraham to sacrifice his son, Isaac.   It was stated that paganism had no benefit as pagans were portrayed as nothing more than nature worshippers, and a non-religion, having no moral or ethical guidelines.  Well, I, for one, don't worship nature. I do have moral and ethical guidelines, not borne of a "sustainable relationship with nature", as stated by ERO, but from the society in which I live and the myths of my ancestors; the central tenet of my particular faith being "truth" (roughly translated).  Those that follow the Norse tradition have a set of strict ethical and moral codes to which they adhere, as do several other groups, including Wicca.  So, the statement that paganism is not a religion because it has no moral/ethical guidelines is false, but was weakly rebutted on the programme offering only that morals and ethics were innate.

Paganism is not a religion, it is a "hold-all" term for many different faiths, religions and philosophies, and it is impossible to refer to pagans as a cohesive whole.   Although ERO tried to explain this in relation to the question of afterlife, it was ignored and the debate continued as though all pagans have the same ideas about everything and worship or practice in the same way.   Even the opening statement fostered this impression, when Nicky Campbell announced that "Pagans will be celebrating Imbolc on Tuesday".   Really?  It was my understanding that while some pagans will celebrate Imbolc, others won't recognise the festival at all.  I laughed when the gentlemen said the statements on JF's website were contradictory. Well, of course they are, because pagans are not a cohesive whole.

However, I was appalled at the Christian-bashing, made by JF, with sweeping generalisations and misrepresentations.

There was only a brief discussion which spoke to the question of paganism or Christianity being more relevant to today's society, and Mr Harvey's contribution was reduced to the matter of environmental issues, after which I got the impression he just gave up and watched the rest of the farce.  Certainly some of the faces he was pulling (in the background) led me to this assumption.

I am beginning to see why so many are rejecting the use of the word pagan, and opting for something else instead. I must admit I tend to refer to myself as a polytheist these days.

"The Big Questions"

The BBC programme, "The Big Questions" is to debate "Is Paganism more relevant today than Christianity?" this Sunday, 31 January 2010, at 10.00 a.m. on BBC2 in the United Kingdom.

It's a little early in the day for me, but thought it might be of interest to readers of these pages.

Yule Poetry Competition

The PPP is delighted to announce that thanks to the success of the Poetry Anthology we have an excellent prize fund for our Yule Competition and thus some great prizes to be won.

First Prize will be this beautiful Fountain Pen:

(if not available at time of winning, we will get a fountain pen of similar value and style) PLUS a £20 Amazon Gift Voucher!

Second and third prize consist of £10 gift Amazon vouchers.

The competition is open to everyone. The closing date for entries is December 24th and the winners will be announced in January.

You may submit as many entries as you like. All entries will be considered for the Competition Edition in January as well as for the Competition itself.

RULES: View the following images:

Using either as your inspiration write a poem. Submit the poem, clearly indicating to which image your work refers. You can submit by either emailing the editors (at) paganpoetrypages (dot) com or, if you are a member of the PPPages by submitting a private message to to Beirn.

For further information, see the Pagan Poetry Pages.

Small Sacrifices

Recently, on a predominantly non-pagan message board, someone asked for suggestion on how to "celebrate" Samhain without spending too much money.   Many of the respondents gave a run-down of what they do, personally, at this time of year, as did I.

I generally sit out on fire festivals.  This involves staying out-of-doors from sun down to sunrise, meditating on what the time of year/festival might have meant to my ancestors, performing little rituals appropriate for the season and various other activities.   I have often considered my efforts rather tame and effortless in comparison to some; perhaps even bordering on laziness, so the responses I received to my suggestion took me rather by surprise.

"Oh no.  I couldn't do that; I'll freeze."  Fire and rugs don't seem to exist in the 21st century.

"What if it's raining?   I can't risk catching a cold."   Apparently, colds are spread by rain, not viruses.

"I can't go a whole night without sleep."  Is napping now a lost art?  Bearing in mind, Samhain fell on a weekend this year, I find this objection rather weak.  What's more meditation, when done correctly, can revive.

"Oh, I can't stay out the whole night, but I might go out after "Strictly Come Dancing" and "X-Factor"."   It seems false idols now take precedence over our gods, ancestors, and genius loci.

 

I have to admit the weather this year was foul, and I do camp in a place that is protected from the weather somewhat, whilst still giving a good view of the horizons.   I also have to admit that I did not sit out this past Samhain, but this was due to a (contagious and heavily medicated) illness, but that didn't stop me undertaking an all-night vigil, and doing as much as I could to mark the season.   Even so, I find it difficult to understand the attitude of some people to a little sacrifice in honour of their gods/ancestors/sacred festivals.  How is it that a small amount of time, or a bit of discomfort is too much?   It's not like I was suggesting people part with the hard-earned, and let's face it these days, precious cash.  I know people claim to be time poor these days, but is six nights a year such a strain?  Does our faith/religion/spirituality not deserve at least that much devotion?

 

I often hear people talk, and write about not wanting to pay for their spirituality or religion, but I always assumed they meant money.  I think I was wrong: perhaps what is sought is free spirituality, i.e. free from commitment, effort or exertion of mind, body or soul ~ free to do what you want, when you want and only if you want.

 

*****

 

Before anyone jumps up and says:  "You're just being a grouch and what's wrong with having fun at Halloween anyway?".  

 

There's nothing wrong with having fun, joining in trick-or-treating, going to costume balls, and this can be combined with other, more spiritual activities effortlessly, as so many of my friends manage to do.  It's the  "can't be bothered" and "I've got more important things to do" attitudes with which I take issue.

 

*****

I do wonder:

1. If pagans find these small sacrifices too much to bear, exactly what, if anything, are they willing to do in the name of their beliefs?
   
2. And, what would they honestly consider a real sacrifice?

Home

I have recently returned from a trip to Australia, a country I can no longer call "home". Even flying over the Northern Territory (the first point of contact) I felt alienated. Don't get me wrong, as a land Australia has a unique, fascinating and beautiful quality, but it's not one to which I can relate.

Within hours of arriving, after the drive from the airport to my sister's place of residence, I longed to be back in the UK. The sounds, the smells, the spirits of the place I found myself in were now alien to me. I even found the energy a little hard to "tune into" and quickly tuned out. Given I was born there, I should have attuned better, but I didn't. In fact, I did nothing even remotely pagan whilst I was there. No little rituals, no meditations, nothing. I didn't feel comfortable practising my faith in that country. Even being by the ocean offered no comfort to me and the ocean was always my saviour in low times when I was younger.

So, now I am back in the British Isles and I feel I truly am home. I understand and connect with this landscape, more so in the north, but, where I am now is comfortable for me.

Every time I travel to Australia, I feel more and more alienated from that country. It's a shame, but I know now that I could never return permanently; my faith is rooted here.

The Pagan Census - Revisited

We are conducting an international survey of contemporary Pagans. If you are a Pagan we would appreciate your taking the time to complete this survey.


This survey builds on an earlier one completed over twenty years ago, primarily in the United States, which was conducted by Helen A. Berger and Andras Arthen (of the EarthSpirit Community) entitled the Pagan Census. At the time it was hoped that we could do a census of the entire Pagan population. Although that was not possible the data that was collected was the largest of it type and served as the basis of a book, Voices from the Pagan Census by Helen A. Berger (with Evan Leach and Leigh S. Shaffer). The survey data is now available on line at Murray Research Archive at Harvard University.

A number of scholars have noted that it would be helpful to have a follow-up of that survey to see if and how the community has changed or remained the same. The survey that follows uses many, although not all of the same questions that were in the original survey to provide that comparison. There are also new questions, for instance about the Internet, something that was of little interest 20 years ago but is now, and some from other studies, that again permit a comparison. This has resulted in the survey being somewhat long--we appreciate your taking the time to complete it.

We realize that the categories found in questionnaires like this one frequently do not do justice to the complexities of real life. For this reason, a number of open-ended items have been included that allow for more nuanced responses. You are also welcome to contact Helen A. Berger directly at HBerger (at) wcupa.edu

Please inform other Pagans about this research project and feel free to pass it along via e-mail or to post a link on appropriate blogs or websites.

Thanks for your help.

Helen A. Berger
James R. Lewis
Henrik Bogdan

Survey Questions Here

Diplays of Faith

Most people are aware of the British Airways employee who went to court over the wearing of her cross (and lost), and I am pretty sure most pagans have encountered those pagans who insist on wearing the biggest pentacle possible, or fantasy costumes, or t-shirts with "pagan and proud" slogans or similar, or have their foreheads tattooed with Theban. It's almost as if these pagans have to display their religious beliefs in order to be seen to be "walking the walk" rather than "talking the talk". This made me wonder how important it was to pagans, in general, to wear their faith, or indeed, to display anything that might proclaim their allegiance to paganism.

From a personal perspective, I don't feel the need to be in anyone's face about my beliefs. I live in a Christian country (albeit one with a pagan history) and I respect that. My religion is not about offending anyone; its about my personal beliefs. That said, I do have one or two items on display, as it were, but, I am more than happy to remove, or cover them if it's required, i.e. for matters of health and safety.

What I do have is a car sticker, which is more humorous than pagan ("Witches Parking; All Others Will be Toad"). I'd prefer the sign, but I don't have a regular parking space over which to hang a sign. When the day comes that I have my own parking space, even if its my own driveway, I will put up the sign and remove the sticker from my car. The only other means by which I can be identified as pagan by sight alone is if I am wearing my charm bracelet. It has a witchy/pagan theme with charms to which I have felt drawn. I don't wear it everyday, nor do I wear it everywhere. Most people don't look too closely and don't notice the details in the charms at all. I have to admit, it's more a fashion item than a statement about my beliefs. I also wear a triple spiral ring daily; it's never removed. I don't consider it overtly pagan, certainly no-one has ever associated it with paganism or my beliefs. So, unless I am in my car, I doubt anyone would know anything about my beliefs.

The majority of Christians don't display their beliefs either and, personally, I don't tend to ask about a person's religious alliance, so I would never know, just by looking at someone, the nature of their faith. I was always taught not to talk religion or politics in social situations, and I never have. So, why is it some pagans feel the need for overt displays of paganism?

The reason I ask this is because recently there have been a spate of pagans asserting their right to wear their pentacle anywhere they like, because the Christians can wear their crosses everywhere, anytime, they like. Well, no, they can't. The British Airways employee lost because there was a dress code in place, that was policy, at British Airways; Christians have to abide by Health & Safety law just like everyone else and, often, that means the removal of any and all jewellery (chefs, for instance, often have to cover up with that awful blue tape in order to stay safe).

When I was considered Catholic, I would not have worn my cross into a mosque or other religious building as a matter of respect. I have always strived to abide by the maxim: "When in Rome, do as the Romans do." In other words, I try not to offend others and attempt blend in as much as possible to the culture in which I am mingling. That's not to say I won't speak up if I, myself, am offended.

Perhaps I am just too "low key" as a pagan?

I wear smart clothes to work, as is required, I wear jeans and a shirt in my leisure hours. I'm not really into fancy dress, unless it's a fancy dress masked ball. The pentacle means nothing to me so I would never consider it an emblem of my religious path, nor would I knock anyone for wearing it, provided it wasn't the size of a hubcap. *LOL* I don't wear cloaks or robes for ritual, or seasonal celebrations and I probably never will; again I would never knock anyone for wearing them, in those circumstances. Were my place of work to ask me to remove my bracelet because it offends one of the Christians in the office, I would, BUT, I would also raise objections to anyone wearing the cross, etc. (not that anyone does) on grounds on discrimination.

I know I'm a pagan - a polytheist animist who "dabbles" in witchcraft - but I don't necessarily need or want others to know it. In this country, I can go about practising my beliefs pretty much uninterrupted, provided I stay within the law - I haven't yet breached it, nor am I likely to need to - and I've never suffered any kind of abuse or discrimination for my beliefs. In fact, I've found most people quite amenable: especially my employers.

Still, I am interested in the thoughts of others on this matter. Is it enough for you to know you are pagan, or do you prefer to broadcast it to all and sundry on a second-by-second basis to the rest of the world as outlandishly as possible? *LOL* Or, are you somewhere in between?

The Bealltainn Edition of the Pagan Poetry Pages

The Bealtine Edition of the PPP is now up!

We have fabulous poetry and the results of our Pagan Paeans Poetry competition. Sign up as a member to read new poems, give feedback and join in debates.

Survey: Religious Experience Amongst Followers of Nature-Based Traditions

For hundreds of years, individuals who experience unusual phenomena have, in the main, found such to bring more challenges than opportunities. Indeed, for many, it was the source of great suffering; from those tortured by inquisitors, to those who were locked in the halls of hospitals such as Bedlam, people who saw heard, or felt things not perceived by the majority were considered evil, or insane. Even today, people who have religious experiences are cautious when sharing such with others. Fears that they will be thought to be psychologically abnormal –crazy or even just ‘not quite the full quid’ keep many quiet about what are often interesting and possibly meaningful experiences.

Yet, for as long as humans have existed, there have been reports of such experiences. From those practicing the Shamanic traditions of ancient cultures through to those who employ the magical techniques of emerging civilizations, to those engage in mysticism, many individuals, who appear fully integrated members of their society or culture, have had experiences that are considered to fall outside of the range of that which is normal. However, if such is indeed a recurring aspect of human experience, it must be asked whether such experiences are truly abnormal, or whether they are expressive of a ‘normal’ dimension of within human personality.

Investigations into the psychology of religion have been looking at questions like these, trying to understand the psychology of religion. Associations with particular personality traits, as well as with particular forms creativity have been found, and questions have been raised as to whether what appear to be unusual religious experiences have been properly considered in the past. However, while many of these studies have looked at the experiences of people in mainstream religions, the experiences of people who identify with smaller, or less recognized religious groupings have not been well considered. This is unfortunate, because unless religious experience can be shown to be something that transcends the boundaries of particular religions, the question of whether it is part of normal human experience cannot be answered. Indeed, as long as religiosity is only considered as part of the paradigm of the established religions, it will only ever been seen through their eyes.

As part of attempts to diversify understanding, Dr. Tiliopoulos and myself (Caroline Fielden), from The University of Sydney, Australia are conducting research into the relationship between religious experience and particular aspects of personality. In particular we are looking for feedback from those who identify with nature-based religions – this being a community whose voice has yet to be properly heard in this type of research. We are hoping that such will reveal a clearer idea of what religiosity is, and what it means for our understanding of what it is to be human. To this end, we invite you to give expression to your experience, to complete this survey, which will be running for only a limited period of time. Please also feel free to pass on this survey, as the more respondents we have, the better. We thank you for your help, and if you have any questions, please don’t hesitate to contact Caroline at cfie7276 @ usyd.edu.au, or Dr. Tiliopoulos at nikot @ psychusyd.edu.au.

For those who wish to complete the survey follow the link below and simply answer the questions to the best of your ability. The survey should 5-10 minutes to complete.

CLICK HERE

What I Believe ... continued

Further to my post of 18 February 2009, "What I Believe", I have considered other people's ideas and am now able to add to my list:
I believe in:

1. the pre-Christian gods of the British Isles;
2. genius loci, i.e. spirits of place and/or landscape;
3. animism, i.e. spirits in plants, animals and some objects scientist might deign inanimate;
   ancestor worship;
4. an energy, or force that permeates everything, though I am unsure as to its source (it could be the gods, or perhaps they are a part of it, like us);
5. the effectiveness of magic and/or witchcraft, i.e. the ability of humans to source and utilise that energy and/or force;
6. the ability to craft magic is unconnected with religious beliefs;
7. crafting magic is a gift, in the blood, not a skill anyone can harness;
8. the connectiveness of all, not unlike the heathen Web of Wyrd;
9. the gods are separate from us, external, not something we project;
10. (most of) the gods/goddesses are separate individuals and not aspects of just one;
11. the gods are superior to us in some ways, mostly their ability to wield power/magic/energy;
12. the gods are fallible, just like us;
13. there are planes of existence other than this one, and they touch at certain points, even interact, with ours;
14. it is possible to know the non-human denizens of the Otherworlds, such as the Sidhe and other beings, and that we can communicate with them.

I am sure I will add to this list as time goes on and I read the offerings from other pagans.

Pagan Poetry Competition

"Inspirations"

The Pagan Poetry Pages are proud to announce the latest poetry competition. Take either of the images provided at the website - and write a poem. The best, most original take on it wins!

The winner will recieve a great prize: a £20 gift voucher for either Amazon UK or Amazon US AND a free copy of "Pagan Paeans", the first Pagan Poetry Pages anthology, which is to be released on May 1st, 2009! Post your entries at the Pagan Poetry Pages website, in the section entitled "PPP competitions". Just follow the instructions posted there.

If you are not already a member, register, it's free and very easy to do! If you have any queries please email ppp at anfianna.com.