Growing up in suburban Massachusetts in the 1980’s, nobody knew what to make of the kid who could give long lectures on American and Irish history but couldn’t tie his shoes or keep track of homework assignments and lacked the social skills to put together a Dungeons & Dragons game.
Nor did I know what to make of the people around me. I was constantly waiting for my people – who at various times included Luke Skywalker, the Daoine Sidhe, King Arthur, and Carl Sagan – to come find me and take me where I really belonged. But, they never did, so I disappeared into fantasy novels and into the swamp behind my house where sometimes strange creatures flashed at the edge of my field of vision.
I’ve been asked all sorts of questions about Modern Minoan Paganism, but the most common one is probably also the most fundamental: How do you do it? In other words, how do you actually practice this spiritual path?
To start with, I’d like to point out that this is a very individualistic path. It’s not a monolithic tradition with a set of rules and regulations everyone has to follow. It’s more like an umbrella structure under which each person can tweak the details in the way that they find most satisfying. So you start with the basics: the gods and goddesses of ancient Crete and their stories. Then you approach them in the way that makes the most sense for you.
We think about the unique challenges Pagans with disabilities face. The meaning of the Gaulish word "iexta" is considered. And "occult" strategies of political resistance are advocated at Gods & Radicals. It's Watery Wednesday, our weekly segment on news about the Pagan community! All this and more for the Pagan News Beagle!
What's "punk religion" and does Paganism fit the label? Can gods be "slackers?" And do the dead ever really leave us, even after millions of years? It's Watery Wednesday, our weekly segment on news about the Pagan community from around the globe! All this and more for the Pagan News Beagle!
When witchcraft first flourished in the 20th Century, it was cutting edge. Hot on the heels of the feminist movement, the fledgling environmental movement, and a time of great social upheaval, neo-paganism opened a whole new realm of possibility that at once called to our roots but also challenged dominant paradigms. At the same time, a lot of us are drawn to pagan beliefs when we ourselves undergo inter and intra-personal change. To dedicate yourself to a pagan path is a challenging step to take, and the journey is a difficult one. If it was easy - everyone would do it. To be a pagan is already a radical and progressive act. But is it enough? I'd like to offer my own interpretation of what radical, progressive paganism can look like.