Margot Adler traces the history of the revival of Neo-Paganism in her book, Drawing Down the Moon. A Pagan herself, she begins this history by stating that just because something is not literal does not mean that it is not true. This holds a greater key to understanding Paganism in America than a first glance might suggest.

The story of the rise of Neo-Paganism begins with what Isaac Bonewits (also a Pagan) calls "the myth of the Unitarian, Universalist, White Witchcult of Western Theosophical [Britainy]."1 In other words, the stories and history of Neo-Paganism may not be actual events.

Margaret Murray published The Witch-Cult in Western Europe in 1921. This popularized the belief that Witchcraft is a surviving pre-Christian religion in Europe. This, along with Murray's subsequent work on the subject have been dismissed by many scholars as error filled.

The importance of Margaret Murray in the rise of Neo-Paganism can not be denied. Her work began an interest in what has now become known as "The Old Ways," a term for Wiccan Witchcraft.

In 1899, Charles Leland (1824-1903) wrote Aradia, or the Gospel of the Witches. In it he told of meeting an Italian Witch named Maddelena, who claimed descent from an old Witch family. This book has been dismissed in many circles, Pagan and non-Pagan alike, yet some of its ritual elements are used in modern Wicca.

Later Gerald B. Gardner (1884-1964) was supposedly initiated into The Craft in 1939. Much of Gardner's rituals, and beliefs have direct connection to the famous occultist Aleister Crowley, with whom it is said Gardner consulted. In 1951 Gardener became the resident Witch at Cecil Williamson's Museum of Witchcraft on the Isle of Man, and created a great deal of publicity.

Gardnerian traditions are still prevalent today. Its rites include such things as a complex series of craft laws, ritual nudity, and a circle of nine feet.

Following Gardner many other leaders, and traditions began to arise. It was as though an almost spontaneous revival of Witchcraft was breaking out throughout Western Europe and America. Alex Sanders began a tradition very similar to that of Gardner's. The New Reformed Orthodox Order of the Golden Dawn; George Patterson from Bakersfield, CA; and the School of Wicca (a correspondence course in Witchcraft) have all helped in this revival.

In 1967 the Church of All Worlds was started, and its publication The Green Egg, became a rallying point for Pagans in the United States. In 1976 it ended publication.

When dramatic changes begin to occur in society, through the conscious attempt of individuals and groups to remold the basic values of the culture, what has been called "cultural distortion" occurs.

Cultural distortion has been occurring in American culture over the last thirty years. The ideas of nineteenth century philosophers, and artists have gradually become the thoughts of average men and women. Francis Schaeffer outlined this course of value changes in his books How Shall We Then Live, and The God Who is There. The liberal education system helped lead the way to bringing these philosophies down to everyday decisions. Allan Bloom charted the transformation of the universities in The Closing of the American Mind. Landon Y. Jones follows the trend of this cultural transformation in his sociological study of the baby boom generation Great Expectations.

This cultural distortion is changing the way people view ethics and morality, decision making, and relationships. During the 60's this transformation took on radical social behavior. Although the riots, the sit ins, the peace marches, and the Summer of Love are over, the cultural distortion has not stopped. Today it wears a business suit and oversees the distribution of government money. It teaches in the education system, right down to the preschool level.

The revival of Neo-Paganism has followed along with this cultural trend. Following the Summer of Love in 1967 the publishing of New Age, and occultic books began to rise. From '68 to '69 they rose over 300%. (Truzzi 1972)

This Pagan revival is clearly a response to the cultural distortion. Many of today's leaders come from this same generation, which marched in the streets in the 60's. Margot Adler speaks of her social activism in the 60's in her book Drawing Down the Moon. The Pagan leaders I have met, also are products of this same culture.

Landon Y. Jones writes in his biography of the baby boom generation, Great Expectations,

"The latest wave of cults in the United States began in the late sixties, when the first baby boomers were making the transition from adolescence."2

The increase in new religions during the last thirty years corresponds directly with the growing up of the baby boom generation. The Craft has seen the greatest part of its growth in this same period.

Clearly, the boom is in the Craft, and they have found some of the answers they were looking for 30 years ago on the corner of Haight and Ashbury.

These same boomers have become leaders to a new generation, which may not have been raised on the traditional values of the "Protestant work ethic America." And so the increase becomes exponential, and is poised to grow at alarming rates.

Although the distortion of the traditional culture into a new paradigm is by no means complete, and is still a couple generations away, if it is ever to be fully realized, the establishment of Wicca, and other Neo-Pagan religions waits for society to catch up to them. Those who were early adopters of this transformation in thinking, are among the ranks of Neo-Pagans. As society gradually becomes morally and theologically relativistic their ranks are bound to swell.

In the conclusion of Drawing Down the Moon, Margot Adler outlines the trends of Paganism from the 70's up to 1986. She recognizes the following trends:

1) Pagan Festivals are abounding and have dramatically increased the visibility, the numbers, and eclectic nature of Neo-Paganism.

2) Although the Pagan movement differs from the New Age movement in that it tends to have non-professional clergy, that is changing. There is an increase in the education of upcoming Pagan leaders, and more churches are beginning to consider remuneration for their leaders.

3) Although it is still relatively rare, children are beginning to have a prominent place in Pagan worship.

4) Shamanism is a growing trend in many Witchcraft circles. This unique style of spiritual leadership appears to answer the call for personal freedom, and dynamic religious experience.

American Neo-Paganism has been a part of the larger New Age revitalization movement for the last twenty or thirty years. In Neo-Paganism, it takes on two separate aspects.

First, it is a native religious response to a perceived history of pre-Christian European ancestry. Although the actual anthropological, and historical studies of pre-Christian Europe, which helped to promote this movement have proven themselves faulty, or at the least suspect, this movement still thrives on the idea of being a return to the "Old Ways." With this return to perceived ancestral beginnings, there is also a move away from the dry orthodoxy of much Christian tradition.

Secondly, it is a social response to the traditional Judeo-Christian mores. The liberalization of values which began as a social and political issue of the 1960's, continues to play itself out in such movements as the American Neo-Pagan religious movement. A move away from classical logic, and away from a belief in absolutes is inherent in this trend. In my discussions with Olwen Fferyllt, a Wiccan High Priestess, she spoke of this move in Paganism, "I think it is a pretty general feeling (and not just among Pagans). The statement that 'my way is the only right way' clearly implies that 'your way is wrong.' Who wants to hear that! How many gruesome and bloody wars have been fought over this very thing? As far as whether it's a theological or a value statement - I'd say value, since there is no universal Pagan theology."