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Section Two
Values and Behavior in the Pagan Community
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This section is divided
into three parts. The first deals with the Pagan
view of the Universe, and looks at the subjects
of time, space, and the causes of change. The
second section deals the Pagan view of truth,
and covers the topics of relativity, and sensuality
as a source for inspiration and spirituality.
The last of these three sections discusses the
Pagan view of relationships, and looks into the
issues of anarchy, community, and acceptance.
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PART 1 -
A PAGAN VIEW OF THE UNIVERSE
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This first part of a study in the Pagan value system
is divided up into the worldview of the average Neo-Pagan
on these issues: Time, space, and causes of change
in the universe. The Pagan philosophy on these issues
is critical in understanding some basic worldview
assumptions within Pagan culture.
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TIME
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The concept of time in the Neo-Pagan world view is
cyclical. The celebration of the sabbats, and the
belief in reincarnation (almost universal among Neo-Pagans)
both illustrate this clearly.
Samhain (Halloween) is considered both the beginning,
and the end of the sabbat (holy day) celebrations.
Like New Year' Eve, it is the celebration of the transition
from the end to the beginning of the Celtic New Year
which begins on November 1st. Together there are eight
Witches' sabbats which represent a cycle of birth,
life, death, and rebirth. These are viewed as an ongoing
cycle which mirror the transitions within an individual's
life.
Starhawk wrote of this cycle in her book The Spiral
Dance,
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"Winter, Spring, Summer, Autumn - birth,
growth, fading, death - the Wheel turns, on and
on. Ideas are born; projects consummated; plans
prove impractical and die. We fall in love; we
suffer loss; we consummate relationships; we give
birth; we grow old ; we decay.... As we enact
each drama in its time, we transform ourselves.
We are renewed; we are reborn even as we decay
and die...."3
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The Pagan sabbats represent a cyclical view of time,
and a belief system which offers repeated opportunities
of growth through reincarnation. As the wheel of
the sabbats turns, the Pagan celebrates conception,
birth, growth, decay, death, and rebirth, and see
these as representative of their own existence.
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TIME, REINCARNATION,
AND A DIFFERENT VIEW OF LIFE
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The belief in reincarnation is almost universal
in Neo-Pagan thought. This belief gives the Pagan
a different view of life, and death than that to
which we might be accustomed.
Unlike the Christian view of death, which sees death
as a curse, and as an enemy, and an end to the life
of an individual (unless one has been redeemed,
and is guaranteed the promise of eternal life),
the Pagan view of death is that it is merely another
part of life - a continuation of the cycle of life,
death, and rebirth.
Starhawk speaks of the ritual which reenacts the
death of the horned God, and gives this insight
on the Pagan understanding of life and death,
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"...But in a world view that sees everything
as cyclical, death itself cannot be the final
ending, but rather some unknown transformation
to some new form of being. In enacting and reenacting
the death of the God, we prepare ourselves for
that transformation, to live out the last stage
of life."4
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The following discussion with Marsha (Stargazer)
also highlights this thinking:
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Q: "What occurs at death, and how do you
know when death actually occurs? Does this soul
who has lived a long life on earth also go back
to the Cauldron of Rebirth?"
A: "Most Pagans accept the medical view of
death for legal reasons as being the cessation
of brain activity. That is usually when a person
is taken off a respirator and allowed to completely
die. For our Tradition, the last breath is when
the soul departs the body, although we also accept
that the soul stays around usually for anywhere
from 3 -7 days after death before going on to
the Summerland or Cauldron of Rebirth where it
takes lessons learned in this life and plots the
course of the next life. The Summerland/Cauldron
is where all souls go to become young again and
await rebirth to be with their loved ones again."
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SPACE
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Within Neo-Pagan ritual, space takes on powerful
references. The circle is of prime importance in
Wiccan ritual. As the circle is cast, it is believed
to hold within its sphere (or cone as some would
call it) the corporate powers which are raised during
the ritual. By the use of the will, space is created
or manipulated to become sacred.
Although it is believed that all nature is sacred,
there is special significance to the casting of
the circle. Within the circle there is a greater
potentiality than without.
To illustrate this, I witnessed one Pagan walk around
his car three times to cast a protectionary circle
about it, when he parked.
The calling of the quarters also illustrates the
pagan view of sacred space. The powers which come
from the east, the south, the west, and the north
are called into the circle at the beginning of a
ritual. From the directions of the map, the powers
of nature are called to take up residence, and work
within the sacred space of the circle during the
ritual.
After attending a weekend camping trip, and ritual
celebration with about 30 Neo-Pagans, I discussed
the implications of the circle with Olwen, I also
asked about the power of the circle, and this is
what she had to say:
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"In casting a circle, a sphere
of energy is created which serves as a seal so
that the energy which is raised inside is contained
and therefore intensified, much the same way a
pressure cooker intensifies the energy applied
from the outside, but [is] contained inside. In
addition the sphere keeps out unwanted influences."
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SACRED SPACE
AND THE POWER OF MANIPULATION
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Aleister Crowley defined magic as,
"the Science and Art of causing change to occur
in conformity to Will." This definition shows
the centrality of the manipulation of power to The
Craft. Just as the Pagan believes sacred space can
be created by drawing, or walking in a circle, and
directing the human will to make that space sacred,
so it is believed that the rest of creation can
potentially be manipulated through the use of the
human will.
This manipulation of space, and even of the resources
of nature are at the heart of Witchcraft. Without
this belief in the ability to manipulate space (and
also natural forces, as shall be seen later), there
is no basis for spell casting, and ritual in Neo-Paganism.
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CAUSE OF CHANGE
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The Neo-Pagan world view is primarily an evolutionary
one. The stories of the gods and goddesses tend
to be understood as myths, and for this reason are
not considered absolute statements for either the
creation, or the beginning of life. Thus, evolution
as taught in our schools of higher learning tends
to be the accepted belief for the origin of the
universe. Behind this evolution lies a force called
by some "God." This God may be either
personal or impersonal.
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MYSTICAL EVOLUTION
AND A SENSE OF RESPONSIBILITY
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This view of origins also gives us an understanding
of the Pagan view of growth. The hope, and the goal
of the Neo-Paganism is to grow as one merges with
the forces of nature, the Goddess, or "Gaia"
(a term for "Mother Earth," or Nature
- understood to be a creative power). Creation evolved,
and each person has the potential to evolve as well.
This is a mystical view of evolution. It is not
an evolution which occurs by mere chance, rather
it is an evolution directed by the magical forces
of nature. Personal growth is a result of acting
in agreement with these forces.
Within this view of a mystical evolution, there
is a belief in reaping the results of your own doings.
It is understood to be a law of the universe. This
law is called the Three-fold Law. Whatever one does
will be returned upon him three times as much again,
and in like kind. Thus, the cause of our own calamities,
or blessings are the direct result of our own deeds.
Inherent in this view is a deep sense of responsibility.
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PART 2 - A PAGAN VIEW OF TRUTH
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THE RELATIVITY FACTOR
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In the Pagan view of truth, morality and theology
are relative. Relative to a situation, to an individual,
and to a season in time.
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In my first visit to a large gathering of Pagans,
I discovered that there was a variety of beliefs.
This was celebrated. Quickly I learned that relativism
in theology was a primary theme of Neo-Pagan culture.
Many of the Pagans present at this weekend gathering,
had pointed out that theological relativity was
a celebrated thing in Pagan culture. Olwen, who
organized the event did not believe in teaching
people "what to believe." Ivan, from The
Church of Amazement considered himself a Trinitarian,
but thought he was the only person in his group
who viewed God in this way. For Ivan, all the Pagan
myths of other cultures, and all the names, and
stories of the Gods and Goddesses of other cultures,
just gave a clearer picture of the nature of the
his God.
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RELATIVITY
IN RELIGIOUS EXPERIENCE
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Ritual experience is also influenced by relativity.
It is not the truth learned through experience,
which is of the greatest value. That truth is relative,
and is good for the one experiencing it. In fact,
spiritual experiences do not necessarily have to
provide insight to truth. They are valid as subjective
experiences all on their own.
Neither does Pagan spiritual experience necessarily
call a person to allegiance to a God or Goddess.
Allegiance is the result of a absolutist system.
Often practices, and rituals affirm the Neo-Pagan's
trust in relativity, and help devalue absolute systems
of thought.
In the Goddess Chant, the chorus repeats the names
of Pagan Goddesses, "Isis, Astarte, Diana,
Hecate, Demeter, Kali, Innana." The general
understanding being, that these are all names relating
to one feminine force, or Goddess. Thus, the myths
of the Pagan Goddesses of many cultures are understood
to relate to oneีs own definition of the "Goddess."
Myth and story interpretation, which is a large
part of the Pagan experience, is also determined
by this value of relativism. In the mind of many
Pagans, the myths of the Pagan culture can not be
viewed as truths, they are stories filled with meanings
to help one discover themselves, and to discover
the secrets of The Craft. I have found that the
individual Neo-Pagan will usually swap stories,
even with the Christian, without feeling threatened,
after all, the story's definition is determined
by what the individual gets out of it.
Personal Guidance is also influenced by this value
of relativity. Each person finds guidance in a way
personally chosen. Some will seek a mentor, some
a book, and some will discover guidance through
a ritual. There is no specific rule for guidance.
The totality of the Pagan spiritual experience is
ruled by this relativity factor.
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RELATIVITY
AND MORALITY
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The effect of relativity upon theology
and spiritual experience is just the beginning of
its effect in the individual life. It touches upon
every area of experience for the Neo-Pagan.
The area of life most touched upon perhaps, is morality.
Morality does not really exist in Neo-Pagan thought.
Paganism is an amoral system. There are ethics,
but they tend to be situationally determined. As
a result, the primary taboo of Pagan culture is
intolerance. After all, this is what relativity
teaches, that everything is okay. Which then tells
us that anything which teaches that everything is
not okay, is in itself not okay.
In a lengthy discussion with a group from The Church
of Amazement, on the nature of sin and whether it
existed, I heard these views for relativism from
many in the group. The primary assumption was that
the moral codes of Christianity were arbitrary rules,
and thereby were frustrating. Not only were the
laws seen as frustrating, but they gave evidence
of a capricious, and cruel God.
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Olwen (a Wiccan high priestess)
and I were playing darts. It was Lammas, and competitive
game playing was a part of the celebration of
the day. She threw her darts toward the board,
and narrowly missed the bullseye. As she stepped
aside to let me have my turn, I said, "You
know what it's called when you miss the bullseye
like that, don't you?" I was actually testing
the waters on a subject close to the core of my
Christian worldview. "No, what is it called?"
she responded. "Sin." I said. I proceeded
to explain the definition for both a Hebrew, and
a Greek word for "sin," which has for
its meaning, "missing the mark." "Oh,
I am so glad I do not believe in sin. That is
such a harsh definition." she remarked, rather
forcefully.
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This little encounter illustrates this primary difference
between the Pagan, and the Christian community.
The Pagan world is relativistic.
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THE SENSUALITY FACTOR
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The Pagan desire for sensuality is
deeper than sexual gratification. This is a fundamental
part of the Pagan experience. The five senses are
primary sources of energy, and personal spiritual
experience.
When I began my study in American Paganism, this
issue was one I was perhaps the most uncomfortable
with. My initial thoughts ran along these lines:
1) That Pagan sensuality was a wholly sexual issue.
2) I was uncomfortable with the thought of being
around such an influence. 3) My judgment was that
it was an excuse for uncontrolled passion, on the
part of many men, and women in The Craft.
These are the things I discovered: 1) It is an issue
which moves into the heart of the Pagan way, and
covers a large part of life from spiritual experiences,
to sexuality, to determining one's morality. 2)
Although I am not careless around this influence,
I do not view this sensuality as an always threatening
attack. Yet, I have an increased sensitivity to
the potential powerful influence in this arena.
3) My judgment concerning this now is, that this
sensuality has a higher degree of influence over
the belief system of the Pagan than I previously
understood.
The myth of creation reiterated below shows us that
sensuality is a key component of Neo-Pagan ritual
and practice.
One myth of the Goddess is this:
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Before all things there was the Goddess. Alone,
awesome, complete within herself. She looked into
the curved mirror of dark space, saw her reflection
and fell in love with herself. By her power she
drew it forth, and made love with herself. She
called it "Miria the Wonderful."
Their ecstasy brought forth all that is, or was,
or ever shall be. The Goddess became filled, and
then swollen with love, and she birthed the bright
spots which became all living beings.
But in that great moment Miria was swept away.
As she moved away from the Goddess she became
more masculine. First, she became the Blue God
- gentle laughing, full of love; then the Green
One, mighty, rooted in the earth, the spirit of
all living things; then the Horned God, ruddy
yet with the face of death. But always desire
draws him back to the Goddess, always circling
her, seeking to return to his love.
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Just as sensuality, and self love were the source
of creative force in the Goddess in this myth, so
sensuality, and self love are root values of Paganism
today. Experience, not fact is the source of inspiration.
Ritual, not faith is the path of the practitioner.
Freedom to experience is the necessary tenet of
the system. So it is that the Wiccan Rede ends,
"...do what thou wilt."
Olwen spoke of experiencing a sense of rising, and
ebbing spiritual energy as the group released their
corporate energies through chants and dances.
In the practice of ritual, many Pagans reach for
the experience of the ecstatic. There is a desire
for reaching an emotional point which creates joy,
peace, or some point of personal release. This is
often viewed as the high point of ritual experience.
People at the Lammas festival I attended, responded
verbally to the ecstatic sensations of their spiritual
experiences.
In concluding the thoughts on this section we learn
that, sensual experience is a high point of Pagan
experience. The Pagan worldview is understood from
this ritual pattern. This worldview says that sensuality
is good. Any cultural condemnation of sensuality(i.e
the 10 commandments), or exploitation of it (i.e.
pornography) tends to be rejected.
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PART 2 -
A PAGAN VIEW OF RELATIONSHIPS
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THE ANARCHY FACTOR
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Anarchy is a fundamental theme of paganism. In Montague
Summers' 1925 publishing of The History of Witchcraft,
he restates theories and definitions of Witchcraft
from the middle ages. The first words of the book
establishes this theme of anarchy, as he opens with
the words of Jean Bodin in his work De la Demonomanie
des Sorciers, "A sorcerer is one who by commerce
with the Devil has full intention of attaining his
own ends."5 This opens
the book, and the first chapter which is called,
"The Witch: Heretic and Anarchist." What
is worthy of note in these first words of the book
is the connection with Witchcraft and anarchy early
in this century. Margot Adler also identifies anarchy
as an embraced value of Paganism. (Drawing Down
the Moon pg.180)
This was one of the first values I came across as
I began to study Neo-Paganism more closely. This
is how I thought and felt: 1) I simply viewed it
as a response for self rule, and a desire to do
one's "own thing." 2) I felt that it had
highly selfish overtones.
My thoughts and attitudes have changed in these
ways: 1) I see the anarchist trend as a response
to poor, and demanding leadership from previous
generations. Religious, political, and family leaders
who required obedience without giving reasons, helped
to create an understandable "knee-jerk"
response which has the taken the form of anarchy.
2) The heart of self rule is the desire for self
fulfillment. This can be highly selfish, but not
always so.
As noted earlier, the baby boomer's response of
flocking to the many cultic systems which were birthed
out of the late sixties, was in part due to the
search for freedom. Freedom redefined in modern
terminology is, "Do your own thing." This
is anarchy defined.
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ANARCHY AS REBELION AND CREATIVITY
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Although it is a simple thing to quickly see the
negative aspects of anarchy, there are positive
things which have grown out of this cultural transformation
as well.
On the negative side, we understand that anarchy
requires rebellion towards any form of law, or authority
to which an individual does not freely offer their
allegiance. In the case of absolute values of right
and wrong (which of course the Pagan usually does
not recognize), rebellion to these forces is viewed
as acceptable, and sometimes even applauded.
On the positive side, freedom results in creativity.
There has been a backlash against the empty creeds,
and the strict dogmas, and the dry rituals of many
so-called Christian churches. The search for meaning
is a positive result of this anarchist rebellion.
To see this search for freedom in only negative
terms, is a naive response, which misses the deepest
cry of the Pagan heart.
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THE COMMUNITY FACTOR
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Pagans view one another as being
spiritually related. This community is one of the
prime factors in holding Pagans together.
Community in Neo-Pagan culture is real and powerful.
They are open, and warm people for the most part.
I, personally have felt very welcomed by their acceptance.
Despite the obvious points of disagreement which
are fundamental issues between their worldview,
and my own Christian worldview, I have been received
in respect, and warmth in most cases.
In discussing this issue of Pagan community with
Marsha, a Wiccan priestess from Los Angeles, the
subject of viewing the coven as a family was addressed:
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Q: How would you define "family"
in the context of the Pagan community? Is there
a sense of family among Pagans, or does the radical
individualism of the anarchic system reject the
establishment of a "family of faith?"
A: ...In the larger Pagan and Wiccan community,
we do tend to refer to each other as "siblings"
or "sibs" in a very general sense... actually,
we think of each other more like the American
sense of "cousin". We are a very independent breed,
but we also recognize our communality of spirit
in a very generalized sense.
Q: It seems to me, that there is a clear sense
of an extended family in Pagan circles. Is this
the case, and if so, how would you define that
extended family? What are the conditions which
place an individual within the context of that
family?
A: In my tradition, a coven is very much a spiritual
family. Our rite of dedication (the first official
step on the path to priest/esshood) contains words
talking about ritual adoption as a part of the
apprenticeship one is undertaking.
I would hesitate to define it any further than
that. Many of my coven consider me their "clan
mother" and our other 2nd and 3rd degree priest/esses
as aunts and uncles in a way. We haven't considered
yet working out any more specific kinship terms
or organization than that since we tend to be
somewhat egalitarian.
To be placed within the context of our spiritual
family, one goes through apprenticeship (minimum
study of a full year or more) followed by the
ritual of initiation/ordination. One is not considered
a "member" of the coven until one takes the oath
of dedication, but we have many "friends of the
coven" and "grove members" who semi-regularly
attend rituals and sometimes actively participate
in the creation and performance of Sabbat rituals.
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COMMUNITY VERSES ANARCHY:
A STUMBLING BLOCK TO GROWTH
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Although community is high on the
list of priorities of Pagan fellowship, it runs
head first into a competing value in the Neo-Pagan
value system - Anarchy. These two values oppose
one another directly, and potentially force individual
members of the Pagan community into mental or emotional
incongruity.
When do you obey the directives of a Pagan leader,
and when do you disobey for the sake of personal
opinion or convenience? How does one choose between
the betterment of self, and the betterment of another,
when there appears to be no other option? At what
point, if at any, does one surrender personal freedom
for the benefit of a group?
These are common issues in community, and are not
easily answered in the framework which equally honors
both anarchy and community.
There are two levels at which these discordant principles
work in opposition to growth.
The first level is that of personal growth. The
greatest part of the process of growth and adaptation
to society, and surrounding culture is relational.
Learning to treat one another with respect, developing
the skills of communication, and group decision
making demands growth. A great deal of personal
growth only occurs within community. Anarchy tends
to work against this principle of community, and
personal growth is hindered.
In the discussion with Marsha, it was clear that
although the Paganism did develop a sense of community
which feels like
" family," aggressive independence was
still the order of the day. Reference to one another
was with such terms as "sibs," and "cousins"
was the term she used to give clarity to the connection.
This is much less restrictive, and less responsible
terminology than "brother," or "sister."
The second level at which these competing values
hinder growth, is at the corporate level. The growth
of local churches and covens is potentially hindered
by this lack of congruence. Margot Adler references
this tension in respect to the ritual practices
of Neo-Pagans. As the religion continues to grow,
there will be increasing opportunities for tension
between those who practice a traditional form of
witchcraft, and those who are more eclectic. She
refers to this as the "creative tension."6
Theology, and ritual is just one element of this
tension between community and anarchy in group dynamics.
The more critical issue is that of tension in individual
relationships. Relationships between leader and
follower, husband and wife, initiate and mentor....
This Pagan world view in respect to people and groups
is perhaps the most conflicting set of values which
the Pagan is faced with. On one hand there is an
open acceptance of all people (except perhaps those
who hold absolute value systems), and on the other
hand there is a rejection of all authority (except
the authority of one's self). This conflicting value
system is at the core of the eclectic, and fragile
religion of the Neo-Pagan. At once, they are both
drawn together by openness, and forced apart by
their anarchist ways. For this reason the Neo-Pagan
system may well always remain an underground system.
Small groups are the standard for gathering, but
there is another way which many have chosen to follow.
There is an increasingly growing number of "solitaries,"
(individual practicing Witches with no coven attachment)
who do things exactly as they want, without the
leadership of any (except perhaps the books they
read, and the experiences they have.) The growth
of the number of "solitaries" is likely
a result of this value tension in the Pagan system.
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THE ACCEPTANCE FACTOR
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Acceptance from the society at large
is often an important matter in the eyes of the
Neo-Pagan. This is certainly not true for all, but
I have found it to be a recurring theme in many
relationships.
Some friends of mine from Salem are quite motivated
by this desire. In my e-mail communications with
them, I mentioned that I desired to break down the
walls of prejudice which stood between the Pagan
and Christian communities. My hope was to cause
Christians to realize that "witches are real
people too," and likewise to cause Pagans to
realize that, "Christians are real people too."
In the many e-mail letters I have sent, I have not
received such a quick reply, with a hearty agreement,
and a sense of excitement from the Pagan community
as I did with that small, and simple statement.
It touched on the sensitive issue of social acceptance.
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ACCEPTANCE WITHIN THE CRAFT
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In the previous section on community,
there was a discussion with Marsha, a high priestess
in Los Angeles. In the discussion which focused
upon recognizing the coven as an extended family
unit, some of the factors which give us understanding
of a person's acceptance in Pagan circles was discussed.
Ritual and Education are a Basis for Acceptance.
The common time frame within Wiccan circles, with
which one must study in order to be initiated is
"a year and a day." Marsha's coven appears
to loosely follow this same format. With the accepted
time of study, and the ritual initiation, one may
become a full member of this family. Until this
time, a person is considered a friend. Worthy of
note, is that the coven utilizes words talking about
"ritual adoption."
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THE HISTORY OF
WITCHCRAFT AND SOCIAL ACCEPTANCE
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Perhaps the most recognized piece of history among
Neo-Pagans has to do with the writing of James Sprenger,
and Heinrich Kramer in the late 15th century. Its
title was Malleus Maleficarum, or The Witches' Hammer.
An internet resource called "The Seminar on
Witchcraft" has the following quote (from the
paper titled "The Vulnerability of Women to Witchcraft
Accusations": by Christian Day) concerning this
time in history:
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"The most harmful work of
propaganda ever directed at women was the Malleus
Mal[i]ficarum, or Witches' Hammer. This book set
a standard of misogyny so great that Western civilization
is still influenced by its hateful ideas. Written
by Dominicans Jacob Sprenger and Heinrich Kra[e]mer
and released in 1486 (with an official endorsement
from Pope Innocent VIII), The 'Malleus' organized
the many techniques used by the witch hunters
into handbook form. The handbook was then widely
distributed and relied upon by a great majority
of the witch hunters."7
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Shortly thereafter, a Papal Bull
was released granting authority to try, and to execute
witches. The Neo-Pagan is taught that this brought
about what they call, "The Burning Times."
During this time tens of thousands of people were
tortured, or executed for the crime of witchcraft.
On the European continent death was by burning often,
in England it was by hanging.
Although there are scholars on the issue, such as
Montague Summers' book, The History of Witchcraft,
who would disagree with the Pagan understanding
of the "Burning Times," it is accepted
as written above in most Pagan circles.
This is one of the first things many initiates,
and even searchers of Paganism hear about The Craft.
As a result of this sensitivity to persecution,
and the fact that Witchcraft is still a fearful
concept to many Westerners, Pagan leaders have led
the charge for social acceptance over the last 20
years, with such organizations as The Witches' League
for Public Awareness, and the Pagan Awareness League.
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ANARCHY, RELATIVISM, AND SOCIAL ACCEPTANCE
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The individual Pagan may have struggles
for social acceptance beyond the issue of their
involvement with The Craft. Relativism has created
the adoption of practices outside the social norm,
and many people living alternative, or socially
"unacceptable" lifestyles have found refuge
in Neo-Paganism.
Margot Adler outlines the growth of the gay Pagan
movement, and the much larger and highly influential
feminist's movement within Neo-Pagan culture. The
Craft has become a haven for many people seeking
social acceptance. The community value of Pagan
culture has offered needed sanctuary for those who
feel socially rejected.
Despite being a place of refuge for those seeking
acceptance, The Craft itself remains an outsider
to full social acceptance. Some people are comfortable
with this, others struggle.
In a negative sense, there is a degree of identity
earned from this social struggle: It is not what
you are, or who you are descended from, which establishes
true personal identity, but rather, it seems that
there is a good degree of respect given to those
who live outside the social norms peacefully. Alternative
sexuality is the primary example of this. Those
who practice lifestyles variant from the social
norm, are applauded as courageous warriors on the
field of life.
This identity may become a vicious circle, unfortunately.
The more one practices socially rejected lifestyle
activities, the more they become protected, and
applauded by the Pagan community. Yet, even as this
occurs, the Pagan community at large moves further
away from the social norm, and the individual finds
themselves being applauded in one world, and rejected
in another.
The result is that many Pagans are living in radical
dichotomy. They do not let it be known in their
place of work, or even among their families, that
they are Witches. They take on names which they
use within The Craft, and this may be the only place
they utilize that name. Only those with whom they
feel comfortable may actually know both names. This
dichotomy is not unlike many socially alternative
lifestyle choices. At the heart of this choice to
divide their lives into such compartments, may be
a simple, and understandable defense for personal
safety, or a more complex desire for social acceptance.
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