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Feedback Loop: Letters from our readers
Lately I've been catching lots of flak for my "disrespectful" refusal to salute our nation's flag. Sure, the Supreme Court long ago affirmed Americans' right to stay mutely in our seats. But since 9/11, it's become increasingly de rigueur to recite The Pledge at public meetings and there seem to be more and more self-appointed witch-hunters casting an eye about to see who is or isn't participating in the patriotic ritual. Like many other Constitution-loving Americans who refuse to recite, I could take religious or political offense at the specific words of the Pledge,. "One nation, under God." Even if the Court decides this phrase (inserted in the Pledge during the McCarthy era) doesn't violate separation of church and state, it certainly disregards the Goddesses I worship as a Pagan. And "… liberty and justice for al.l."(?) Our government's above-the-law wars on drugs and terror make a mockery of that promise. But even if they took those words out, I'd still stay
seated for the Pledge. I was around ten years old when I began my quiet
rebellion against a ceremony that struck me, even then, as hypocritical.
The way I saw it, everyone in the classroom was expected to stand up at
the same time, face the same direction, hold their hand over their heart
the same way, and utter by rote the same words. Where was the "liberty"
in that? America, I was taught, is the land of individual freedom, but
the Pledge looked and sounded to me like an exercise in herd-think. Don't get me wrong. As a Wiccan, I love a good ritual
- so long as it's voluntary - and I do admire our country's beautiful
flag, the more so since its five-pointed stars are Pagan in origin (by
way of early American Freemasonry). When I visited the Washington Monument
on George W. Bush's strife-scarred Inauguration Day, I was deeply moved
by a personal rite that I saw an elderly man performing there. Wearing
his dress military uniform, he stood before each one of the fifty flags
that encircle the Monument and solemnly saluted it. He seemed to be appealing
to the Founding Fathers for unity, in a way that was one in spirit with
a Tibetan Buddhist's planting prayer flags on a sacred mountaintop. The current wave of Pledge-piety is part of an intertwining of religion and politics - "God and Country." This blurring of the bounds between church and state leads directly to theocratic tyranny - the very thing I thought we were supposed to hate the Taliban for. To me, a true patriot is one whose allegiance is to freedom, not to flags. Clichés to the contrary, I hope no American soldiers have shed their blood just for some bit of fabric, but rather died believing they were defending the very same Bill of Rights that I am putting myself on the line for. When I sit out the Pledge, isolated in a disapproving
crowd, I'm inspired by people like William Tell. Anyone remember why the
Swiss hero was forced to shoot an apple off his son's head? It was because
Tell folded his arms and refused to salute the tyrant's cap tacked atop
a pole in the public square. - Steve Rasmussen
Until recently, those of us in the modern Druid community have concentrated on building a sense of community and creating structures and ways of teaching that focus primarily on our own spiritual and personal development. Now, I believe it is time to expand our focus to include more than just ourselves. This means accepting that we have an influence in the world, that we can change things for the better, that we don't have to be passive consumers, and that being a spiritual being on earth doesn't involve simply working on our own spiritual development. In short, it means dipping our toes into the wider sea and engaging those two contentious areas of politics and beliefs. I used to groan when I heard the word politics. I used to run a mile when I smelt a whiff of politics in an organization or group. But over the years, I discovered that where two or more people are gathered together there are politics. I stopped running away because, unless you become a hermit, there's nowhere to go! Any relationship, if it is to be more than superficial, runs into politics - by virtue of being human we have different views and opinions, and we have to negotiate, compromise sometimes, refuse to compromise at other times, give in, stand firm and so on. It is simply naïve to think that a group of people can run anything without sometimes disagreeing or needing to negotiate. Rather than pretending politics isn't relevant to spirituality, I think it's time for us to recognize that it is an integral part of it, since politics is about being human. In the times we live in, there is a powerful sense that we stand at a crossroads - at a threshold in the story of humanity. Suggesting that this is of no concern to us, or that as spiritual seekers we shouldn't be concerned with politics, seems very much like denial to me. But how on earth do we engage this issue without it degenerating into us all standing up and shouting out our different political opinions? My suggestion is that we try to engage the issue at a different level- there are plenty of forums for political debate already. Instead, I think we can take two words and use them as keys: one is Community and the other is Justice. Druidry has always been concerned with Justice - in the old days, Druids were judges and law-makers. If we expand the concept to include Social and Economic Justice, we can start to see what the term "Justice" implies. Our world is so full of social and economic injustices of every kind that it seems to me that a spirituality where Justice is a key concept, and where its early practitioners were actually responsible for administering justice, can quite legitimately begin to engage the big question of, "How can we build a more just world?" This big question immediately raises another one: "What would our world look like if there were more justice? How would we live?" These questions move us towards the exciting and creative areas of envisioning the future and of trying to create a better way of living together - of community. I was attracted to Druidism because it didn't offer "beliefs"
or a "belief-system" and I had seen so much suffering caused
by people holding on to beliefs. Just as thinking about, "How can
we build better communities?" is more creative than thinking, "What
are my political opinions?" So the solution for me regarding beliefs
is to ask myself, "What are my values?" rather than, "What
do I believe?" As we see so tragically now, certain ideas are causing
great suffering and distress around the world. But since as human beings
we can't stop ourselves having ideas and ideals, the very least we can
do is try to have good ones - ones which result in the creation of a better
world. The challenge is to come out of the closet and to start envisioning
the future we want with clarity. That is, after all, one of the purposes
of magic. I believe it will be a sign of the maturing of our movement
if we start to do this - if we start to engage the wider ocean that we
find ourselves in. - Philip Carr-Gomm (Philip Carr-Gomm is Chosen Chief of the Order of Bards Ovates and Druids. This piece was excerpted with permission from a longer essay which you may receive by e-mailing office@obod.co.uk. © The Druid Network 2003.)
I also enjoyed the other columns, and the artwork of Christine Beetow really helped tie the issue together. Keep up the good work! Bright Blessings to you all,
Wow! I really loved the "Good and Evil" issue.
Ma'v'lous. Nobody wanted to face that side of a heathen's or especially a woman's personality - the realization that there are dangerous forces and that they are part of us all.; that women are about blood and birth and death, as well as spiritual wellness. But this issue - now you've put some meat on heathenism's
bones! The issue had teeth; Kali was dancing all over it. And Christine
Beetow's illustrations for it - yum! - Donna Barr
I really enjoy your magazine. I would like to comment on an article in the Summer 2002 issue #32: "Creating the Pagan Future: Solidarity," by Cairril Adaire. I applaud her efforts in attempting to get all the Pagans in on a movement to gain solidarity, but I truly believe such a thing is impossible; we are so dispersed in our traditions and philosophies that all of the Pagan traditions can only agree on one thing: that we are Pagans. So many go to camps or festivals only to return and forget what they learned or felt because their 21st century lives call upon them to forget. It is unfortunate that this is so. As does Cairril Adaire, I feel let down by the Pagan community in general. As Cairril Adaire said in her article, "Solidarity means nurturing each other. If you see another Pagan (whether of your tradition or another) in need, take a moment to offer encouragement; acknowledge the gifts and efforts of your Pagan colleagues, no matter how small." This is all well and good but most Pagans are so full of themselves and their attempts at being righteous that they forget the small ones like myself. Some may justify themselves in not wanting to get their psyches dirty by writing to a prisoner like me, someone who has gone against the Rede, but then some of us were not Pagan when we committed our crimes, much less Wiccan. I am aspiring to become a Celtic Shaman rather than Wiccan. I choose Paganism as my way of life and would gladly
help those that ask for my help as best I could. I feel ashamed to be
lumped together with the term Pagan and Wiccan; too many fall back on
the Rede to justify their neglect of others. With a heavy heart, I say solidarity for Pagans is nothing
more than an illusion.
I read your article, "Everything We Do is a Ritual," in PanGaia #37 and I enjoyed it very much. I have been interested in Voudou for some time. It seems magically unapologetic, but not without scruples. I also find ancestor worship interesting because one's
ancestors have a great deal of personal interest in one's welfare. Not
that deities and lwas do not, but I have felt at times that, when a pressing
need was met, a deceased loved one may have interceded somehow. It seems
that other Pagan religions, including European ones, also mention the
importance of one's ancestors. So, I think ancestor worship should be
revived whether one is Voudou or follows another Pathway. - Stephen, via email
Dear PanGaia, I am incarcerated in the United States Federal Maximum Security Prison located in Pollock, Louisiana. I am a Wiccan Priest, and my High Priestess is Ly De Angeles, who wrote Witchcraft, Theory and Practice. PanGaia is a breath of fresh air for us behind these walls of stone. The reason I am writing to you is because in several issues of your magazine, inmates have written and asked for help from readers. What follows is an accurate account of how things are behind these walls. I entered the federal system in 1995 in California for
being an ex- It was beyond my abilities to neutralize the constant barrage of negative energy sent by the prison administration, so I summoned some close friends from beyond earth realm and within two weeks we had a room in which to practice Wicca and the time needed to perform rituals and ceremonies without harassment. There was the need for some tools, and again I was met with great resistance. I asked the chaplain, "Are you going to keep on blocking my spiritual progress and that of others?" He said it was his duty to stop evil devil-worshippers. He said quite a few other mean and nasty things that were not original, but I realized that it was time to pump up the volume. With help from my High Priestess (by way of advice), I was eventually able to gain his trust and respect. It took a while to bring to his mind that Wicca is not the devil's work, and that magic is not evil, but by the end of a full turn of the moon, I was given a budget to get things started. Our group grew, and everything was moving just fine. Then, out of the blue, I was moved to a prison in Louisiana, where the Christian Bible Belt is very strong. I figured I'd lay low and hide in the shadows, but the Spirits would not have any of that sort of attitude. The head chaplain asked me to start a Wiccan service gathering. He gave me a budget and assisted me in getting things approved by the administration. The resistance I experienced had to be met head on; my reward has been the chance to change the face of the federal bureau of prisons concerning Wicca. This is very important, because if I'm successful in what I'm doing to change the federal prisons' religious technical reference manual, it could mean hope for state prisoners, too. I have a group of 28 men who all practice Wicca in the full light of day. Our voice is heard at other federal prisons, and I have given advice to other facilities concerning what is necessary to set up a Wiccan Circle. To get anything new started in any prison facility, you must have good communications skills and be knowledgeable about your religion. I've been asked questions from Sabbats to marriage and, most recently, death ceremonies. Everyone should understand that if a prison has a budget for Christians, Muslims, Native Americans, or any other religious faith group, then they must also afford the same assistance to Wiccans. No matter what the administration tells you, maintain your position. Don't just perform ritual to get what you have coming; you also have to be willing to physically move your butt and show them that you are serious and that your path is not devil worship. I would like to ask some of our sisters and brothers out there in society to get involved in what we are doing. Everyone would be very grateful if some free people would spend a little time with us. Christians have no problem going into a prison facility to fellowship with the inmates. But when it comes to Wicca, there seems to be no such support. We have placed ourselves on the front lines with these prison administrators, and all we ask in return is your friendship and support. If you would like to contact me, I will respond to all that write me at the address below. Blessed Be. - James L. McPhaden
I am writing to thank you for reading my letter. You wouldn't believe the excitement that ran through me when I received the magazine and your note. You don't know how much I wanted to find other worshippers of the Goddess. Here on this unit, the Chaplain is very prejudiced against people like me. He calls us heathens, but I still walk around proudly displaying my pentacle. I've tried finding a book called Witches Bible Compleat to base my teaching in the Gardnerian path, but to no avail. I have always felt the pull of the Moon's power and its effects on my feelings. It brings me great joy to see her in full glory. It's a feeling of joy deep down inside, because I know I'm never alone in this place. She's always there to oversee me and listen when I talk to her. I am never alone! Even now as I write this, I'm overwhelmed with joy. Even as a young boy I used to talk to the Goddess when I'd go night fishing. That's really where our bond was created. She kept me from being scared, all alone in the woods. She was always there, and I'd always go back out there. She'd follow me as I walked through the woods, between the grain fields, to get to the river. The unit library isn't very resourceful; topics that are useful to our study are very limited. If you or your readers know of any congregations that donate books, I really would appreciate their addresses. Please print this letter; I'm trying to find some sisters to write to. I am Gardnerian but also interested in learning American Celtic. I will respond to all letters. |
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 SageWoman
The Blessed Bee
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