george mason pagans ethnography
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Table of Contents
Reflective Memo ------------------------------------------------------------------------------------------------- p. 3
My Arrival ---------------------------------------------------------------------------------------------------------- p. 6
Mason Pagans: A Pagan Community ---------------------------------------------------------------------- p. 11
What is Community?--------------------------------------------------------------------------------- p. 11
Getting Started----------------------------------------------------------------------------------------- p. 12
The Mason Pagans ------------------------------------------------------------------------------------ p. 13
Where Will We Meet?-------------------------------------------------------------------------------- p. 16
My Identity as an Outsider-------------------------------------------------------------------------- p. 19
Coming Out of the Broom Closet ------------------------------------------------------------------------ p. 19
Faith and Family--------------------------------------------------------------------------------------- p. 19
Hey, Dad, Im Pagan!--------------------------------------------------------------------------------- p. 20
We Dont Like What We Dont Understand----------------------------------------------------- p. 23
Paganism: A Grab-Bag Religion -------------------------------------------------------------------------- p. 24
Defining Paganism------------------------------------------------------------------------------------ p. 24
A Grab Bag Religion?------------------------------------------------------------------------------ p. 25
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Pagan Magic and Rituals ---------------------------------------------------------------------------- p. 28
Sticks and Stones: A Pagan Storefront -------------------------------------------------------------------- p. 31
Three-Legged Money Frog -------------------------------------------------------------------------- p. 31
Pagan Advertising ------------------------------------------------------------------------------------- p. 33
Candle Magic ------------------------------------------------------------------------------------------- p. 35
Gwendolyns Library---------------------------------------------------------------------------------- p. 36
Methods of Divination ---------------------------------------------------------------------------------------- p. 37
Tarot Cards --------------------------------------------------------------------------------------------- p. 38
Oracle Cards -------------------------------------------------------------------------------------------- p. 41
Automatic Writing ------------------------------------------------------------------------------------ p. 41
Conclusion -------------------------------------------------------------------------------------------------------- p. 45
Glossary of Terms ----------------------------------------------------------------------------------------------- p. 47
Works Cited ------------------------------------------------------------------------------------------------------ p. 49
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Reflective Memo
To: Professor Zawacki
From: Adam Sylvain
Subject: Mason Pagans Ethnography Reflection
Date: December 13, 3009______________________________________________________________________________
It is immensely gratifying looking back on my research and recognizing how it has
evolved over the course of the semester. What began as a curious inquisition became a nearly
fifty-page ethnography: a coherent synthesis of Pagan culture, as it is demonstrated within the
Mason Pagans group. Despite my eagerness to explore a topic so foreign and mystifying to me, I
had reservations about beginning this assignment, mostly because I was unsure of how the
group would receive me and how I would fit in. Thankfully, as soon as I began researching the
group and contacted Adrienne, a primary informant to my research, I was welcomed into the
diverse mold of the Mason Pagans community.
I began exploring the initial questions I had about the group: Who are the Mason
Pagans? What is Paganism? What do these beliefs mean? I ended up finding answers to all of
these questions and inevitably discovered answers to even more questions I had not previously
considered. What I found was a bounty of information and paths for my investigation to follow.
These paths became areas of my research which I honed in on specifically. They would
become the sections of my ethnography, which I hoped would provide answers to questions
that exist in both the general culture of Paganism and the unique culture that exists in Mason
Pagans.
After writing my arrival into the culture, I decided my first section should logically be an
introduction to the Mason Pagans group. I sought to elaborate on the importance of
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community and how it was demonstrated in this culture. This focus originated from a multitude
of thought on the characteristics of both culture and community. I decided that community was
often an important part of culture and deserved to be defined and applied to the group. I
discussed how community is searched out on college campuses, where it can be found, and
how it is demonstrated by the members of the Mason Pagans. From that point, different
themes emerged.
Dividing my research into sections made it possible to achieve depth and thoroughness
in my work. It was a key element in making the research and writing process systematic and
manageable in the time constraints I was working with. This way, I was investigating one sub-
topic at a time instead of wrangling with the dilemma of summarizing a broad and diverse
culture. Coming Out of the Broom Closet was one of the most interesting sections of my
ethnography to write because it provides a look into the personalities that exist in the group,
and the emotions or struggles that are a byproduct of their Pagan faith. Paganism: A Grab Bag
Religion? and Sticks and Stones: A Pagan Storefront, were also critical to my work because
they educate the reader on the varied physical and ideological practices of Paganism. Methods
of Divination, a final section to my ethnography helped to clarify how certain physical
representations of the culture are utilized by the group to connect with the Divine.
I hope this ethnography achieves its goal of representing the Mason Pagans culture. It is
my personal hope that research will allow readers to gain perspective into the culture and the
characteristics that comprise it. I am fully aware that this ethnographical work is not a flawless
portrait of the group, but rather a simple sketch by a lone artist offering only the picture I see
before me. If more time had been granted to me for this assignment, or if I were to continue
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my research I would have liked to explore more of the diverse practices of Paganism. I believe
getting a wider array of testimonies from informants about their own spiritual identity would
only help me to gain further insight into the group.
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My Arrival
Before my immersion into the culture of Paganism, I was assigned the task of defining
culture. While the full scope of culture can be hard to reduce to a mere sentence, I ultimately
settled on this definition, offered by Merriam-Webster; The customary beliefs, social forms,
and material traits of a racial, religious, or social group. Keeping this in mind, I proceeded to
debate which culture, available to me as a student at George Mason University, would be an
interesting group for an ethnographic study. It didnt take me long to stumble upon, or
stumble over, some inspiration. I was on campus walking past the Johnson Center with my
friend Karen when I looked down and saw a chalked message on the ground. It isnt uncommon
for student organizations and special interests groups to write messages in chalk on the side of
campus buildings, stairs, or on pathways, but this particular message struck me. In bright
lettering it read;
Witch Way Mason Pagans
Group Meeting 6pm Sunday
JC Meeting Rm. B
I was immediately intrigued, previously unaware that such a group existed on campus. I
thought about all the questions flooding my head; who are the Mason Pagans? What is
Paganism? What do these beliefs mean? My Catholic upbringing had left me with a pretty nave
understanding of Pagan religions, and I was eager to learn more about the group, mostly to
battle my own ignorance. I knew then, this would be the group I would like to study. I assumed
there were others, like me, who had made their own baseless assumptions about Paganism and
Non-Western religion, and could truly benefit from learning through my experience.
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My goal for this ethnography became; to understand and recognize the Mason Pagans
as a culture, become included in it, and through it, gain an understanding of Paganism and how
it is related in this community.
As a social and religious group, Mason Pagans certainly fit the definition of a culture.
The members created a community amongst themselves, motivated by the sharing and
advancing of a particular belief system. In order to get a better understanding of the culture, I
began tapping into online resources and was able to get some background information about
the group. What better place to look than the internets most used social networking website,
Facebook? Sure enough, I came across the Facebook group aptly titled Mason Pagans. The
group had seventeen members, but I couldnt be sure if the number of active members would
be more or less. Here is what was written under the group description;
For all who feel tied to the rhythms of the earth
For all who find strength in the elements
For all who feel called to more than one deity
For all who know theres something more out there
This groups for you :)
Mason Pagans is a student organization at George Mason University devoted to
sharing ideas, information and promoting learning about various pagan topics in a safe,
supportive environment.
Our regular meetings are held every Sunday during the school year at 6:00pm, topics
range in topics and members are encouraged to lead meetings and share what they
know.
We also celebrate the 8 major holidays school is in session for, these rituals are done offcampus and are paired with a planning/practice meeting the week before.
This group serves as a networking spot for those interested in Paganism on the George
Mason campus. No matter what path you follow, anyone can come to talk and have fun.
And hopefully connect in the real world too.
Blessed Be!
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While I thought this was a good start to my research, I knew I had more to do so I looked
elsewhere online for helpful information about the Mason Pagans. After googling the group
name Mason Pagans, I came across an internet source under the domain
.This website offered
further description of the George Mason University Pagan community. It describes the group as
an eclectic bunch, welcoming students of all faiths, paths, and belief structures. Weekly
meetings consist of open discussions, workshops, and occasional rituals to explore various
topics in Paganism and magical. This information made me consider the different aspects of
the culture. A notable characteristic seemed to be the focus on inclusion, and the sharing of
ideas by all group members. This observation was important to note because it signified the
group was not limited or consisting only of Pagan believers, but people of all religious beliefs. It
was comforting to know that the atmosphere would be just as focused on Pagan religious
education, as it was on ritual practice, helpful, since I was so unfamiliar with the topic.
The last effort I made before attending a meeting and entering my field site for the first
time, was a brief YouTube search. I realized I had previously lumped together a number of
religions and belief systems I knew nothing about, such as Paganism, Satanism, and Mysticism,
as being morally wrong, and in the case of Satanism, evil. These pre-conceived notions
originated from what I considered a widespread public ignorance, and the influence of
Christianity, and my Catholic upbringing. I knew that if I were truly going to be strong in my
beliefs and live in a justified way, I should educate myself more. Given what I had learned about
the group already, I was less intimidated than I may have been at first. While searching videos
on YouTube, I came across a History Channel interview conducted with the High Priest of the
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Church of Satanism, Magus Gilmore. While the man did have a dark appearance, dressed in all
black, with a mixture of red and gray facial hair, I was surprised at what I learned about
Satanism. According to Gilmore, Satanism has absolutely nothing to do with devil worship;
instead believers (such as Marilyn Manson) deny the existence of both the devil and God. The
focus seems to be more on the individual, everyone expecting to act in their own self interest.
The philosophy he described seemed hedonistic but beyond that, not explicitly evil. I knew
that with all I had learned already, the Mason Pagans would be able to teach me a lot
concerning their own spirituality.
Less than a week later, I went to the location described on the message written outside
the J.C. I brought my friend Stephanie with me, as I was, admittedly, mildly nervous about being
seen as an outsider. However, when we got to meeting room B, in the J.C., no one was there.
After waiting about fifteen minutes we decided we either had the wrong location or we were
the only attendants at this meeting. We decided to leave and try again next week.
I wasted no time trying to figure out where we went wrong, and I was able to contact
the groups Spiritual leader, Adrienne, by email. She quickly became my primary informant
within the Mason Pagans culture. I received the updated meeting location, in Liberty Lounge B,
and learned that this coming week would be a celebration of the Pagan holiday, Mabon.
Sunday, September 18, I entered my field site for the first time. Again, Stephanie was
with me, and after some struggle navigating an unfamiliar dorm building, we were able to find
the meeting location as it was described in the email. As we walked in, there was a spread of
food, in recognition of Mabon, which I learned is the Pagan Thanksgiving holiday. Food
included fruit, chips, rotisserie chicken, and cake. There were fewer members at this meeting
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than the Facebook group suggests; I counted about seven as I scanned the room. I was warmly
welcomed and given a handout which described the tradition of Mabon and how it is
celebrated. I later learned that Mabon marks the Autumn Equinox and is associated not only
with giving thanks, but also with balance, since on this day there are equal hours of daylight and
darkness. This brief discussion was followed by a period of introductions in which we all stated
our names, and if comfortable, whatever religious affiliation we had. When it was my turn, I
identified myself as a Catholic, and an ethnographer interested in learning about Pagan culture.
As discussion moved around the room I was surprised to discover the range of beliefs in the
different group members. Religious views ranged from Catholicism to Wicca, Buddhism to
Atheism, and various versions of Paganism. With my worries about appearing as an outsider
vanquished, I was ready to begin discovering this community.
During the next academic semester I would attend weekly meetings and group outings,
interview informants close to my research, and obtain secondary research through online
articles and other media. Ultimately, the research I conducted was organized into several
themes, which included; Methods of Research, Mason Pagans: A Pagan community, Methods of
Divination, Paganism:A Grab Bag Religion, Coming Out of the Broom Closet, and Sticks
and Stones: A Pagan Storefront.
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Mason Pagans: A Pagan Community
What is Community?
Since I previously defined culture for the purposes of understanding this ethnography, a
definition of community will help bring clarity to the research in this section. The simplest
definition offered by Merriam-Webster dictionary defines community as a unified body of
individuals. This captures the essence of what community offers; a sense of unity,
camaraderie, and belonging.
There are a variety of ways an individual can seek and discover community at George
Mason, or any university campus including over two hundred student organizations, which
offer a community environment. Community can also be found among members of any of the
twenty-two, NCAA division 1 athletic teams on the George Mason campus. Community is
discovered in the Interfraternity Council, in the relationships between brothers and sisters of
Greek organizations on campus. Individuals can discover community in their church
organizations and various religious groups. Still some students encounter community simply
among a close group of friends.
Characteristics such as unity, togetherness, and friendship which are often associated
with community are invaluable to members of Mason Pagans. As a small group of individuals
with a set of rare spiritual identities, without a community to bond with and means to share
and express their beliefs, they would likely feel isolated on such a large campus. A desire for
community can be attributed to the essential need of every person to feel loved and
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appreciated in some way. A community aspires to be like a family, offering affirmation, support,
and unconditional care for every individual. As I would find out, building a community and
trying to help it grow can be an arduous task.
Getting Started
To find out how student groups get their footing and establish a presence among the
other two hundred student organizations on campus, I went to the student activities office and
discovered more about the process. There is, in fact, a certain criterion that must be reached by
anyone hoping to initiate a new student group. One of these prerequisites is the interest of at
least eight, currently enrolled George Mason students. Each student must be maintaining a
minimum 2.0 GPA and a member of the GMU faculty must be willing to serve as the primary
advisor to the club. Additionally, the group must follow and adhere to all university policies and
procedures stated in the Student Handbook, Undergraduate/Graduate Catalog, and the Student
Conduct Code. These are just a few rules outlined in a rather extensive list of documents
needed to register a new organization. The list of forms includes a Founding Member Roster, a
Constitution Draft, Advisor Confirmation Form, and a Student Organization Recognition Form
(SORF).
Once the forms are completed, submitted, and hopefully approved, the newly founded
student organization must find an approved meeting location on campus. The group is advised
to book their meeting location, based on availability, with the Office of Events Management.
The recognition process typically takes one to two weeks, but it can be delayed by extenuating
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circumstances due to issues such as GPA requirements not being met. As I would discover
during my time spent with the Mason Pagans, establishing a reliable, consistent meeting
location, and maintaining group attendance can be a semester-long struggle.
The Mason Pagans
According to Sara Morrisroe of the Office of Student Activities, Mason Pagans is one of
thirty-two religious student organizations on campus. They meet once a week and each of
these weekly meetings concentrates on a specific topic. Examples of topics include; The Law of
Attraction, the Celebration of Mabon (Pagan Thanksgiving holiday), Coming Out of the Broom
Closet, and Methods of Divination. Different members are encouraged to lead discussions on
various topics of Paganism. The first meeting I attended, on September 18, was a presentation
on The Law of Attraction. For this presentation, we watched segments of the 2006 film, The
Secret. I found the topics that were discussed interesting and engaging, inviting discussion
among members of the group.
The spiritual makeup of the group is remarkably diverse. There are self-entitled
Wiccans, Followers of Norse Mythology and broader paths of Paganism, Buddhists, Catholics,
and Atheists. This inclusive identity is demonstrated in the opening line of the groups
guidelines which states, Mason Pagans doesnt subscribe to any one particular sect or belief
system, and we encourage people from all belief systems to continue their own experiences.
In this regard, my presence in the group was welcome and my own beliefs were never
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jeopardized during my research. The guidelines form also aims to protect the group in a
number of ways. All of the following statements exemplify the protective nature of the group:
We try our best to have what is said in confidence stay in confidence. We try our best
to protect those who come to Mason Pagan meetings by not outing them to their other
friends and family. We do not use any form of magic to harm, control, or manipulate a
nyone else in the group.
As a whole, the guidelines help to demonstrate how members can build trust within a group of
spiritually diverse individuals.
Perhaps the foremost example of spiritual diversity in the group is Shannon. She
describes her religious identity as Wiccan-Catholic. In order to attain an understanding of how
she contrived this spiritual path, I asked her to elaborate on her Wiccan and Catholic beliefs.
I most closely identify with Catholicism because of the tradition and ritual aspects and
that I was raised Catholic. Mass is comforting to me and resonates in me like a balm, I
feel better after spending time with God. Singing especially and prayer makes me feelclosest to the divine, connected and love. My Pagan beliefs (Wicca and Greek-Roman
Pagan) are a reflection of my need to worship and connect with nature. The elements
(air, fire, earth, and water), the forests, the sea, and the moon are very powerful and
meaningful to me. They're physical representations of the divine and just as real a way
for me to connect with the divine as singing during church and speaking to God in
prayer. I also specifically identify and have always been enraptured with the Greek god
Pantheon, a god watching over certain spheres in life makes sense to me.
Shannon further added that she views all religions as a different way to worship the Divine, and
that she just happens to identify best with Catholicism, Wicca, and Greek-Roman Paganism.
Even though Christian beliefstates there is only one God and I believe in multiples gods as well
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as God it doesn't clash with me because I see all those gods as different parts of the larger God.
Like how Jesus, God, and the Holy Spirit are all different but the same.
With such a wide range of spiritual ideology expressed within the group, the Mason
Pagans community relies heavily on communication. It isnt a stretch to assume that a lively
community would have strong communication, but is especially true of this group, which
maintains an active email listserv outside of regular, weekly meetings. The listserv helps to relay
meeting times, communicates new ideas within the group, and even acts as a support line for
members in need of spiritual help. In this respect, even when the group is not meeting face to
face, they are still an active community. Group members, who cant routinely attend meetings,
are often active in the listserv, explaining their absence or offering support for another person.
One way the group shows support for one another is by lighting a candle for the person in
need. They will usually specify what they need help with; For instance they may ask for help
with relationships, peace of mind, or resolution in a difficult situation. There is significance in
the color candle they burn, which corresponds to a particular kind of energy.
The way the group is run makes it very open, and inclusion-oriented. Most members
seem to be eager to share new ideas and discussion flows freely. The way the group interacts
with one another, face to face and through email, helps to unify them and keep individuals
engaged in the lives and activities of the group.
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Where Will We Meet?
My research into the Mason Pagans culture spanned most of the fall semester. During
the time, meeting locations varied from week to week. Especially at the beginning of the
semester, most meetings took place in the Blue Ridge lounge, a dorm building one of the group
members lives in. While the lounge was always free to use and offered a comfortable
environment for group meetings, it forced interested members to keep a keen eye on email
updates which outlined all group activity and where meetings would take place. In addition, if
members arrived late, they would have to be let into the building since only the residents
student ID can open the security locked doors.
Its hard to say if the inconsistency in meeting location was the sole cause, but meeting
attendance tended to fluctuate week to week, usually between about five and eight members,
including myself. There are eighteen members that are part of the Facebook group, Mason
Pagans, which obviously doesnt reflect regular group attendance. Although the venue would
change frequently, meeting times were six to eight at night, every Sunday. Despite this, the
start of meetings was often delayed since all members usually werent present until about six
thirty. Adrienne would explain that the group experienced difficulty trying to establish regular
meetings in the Johnson Center, a central location on campus. The issue never really seemed to
get resolved, but despite this, email contact consistently kept everyone filled in on where
meetings would take place.
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My Identity as an Outsider
From my first meeting with the Mason Pagans, I was effectively a member of the
community. Often, those whom I spoke to were enthusiastic and open to sharing whatever
information they knew and were patient with my questions. In an eclectic mix of students, with
varied and evolving spiritual views, I was not cast out for being Catholic, or for being ignorant in
many ways to the culture. Initially, I invited my friend Stephanie to attend meetings and events
with me as somewhat of a social bodyguard to protect me from a situation which I thought
may single me out, and leave others in the group resentful towards me. However, as the
semester continued, I felt more comfortable and attended meetings on my own. Stephanie
would come with me when she could, not out of necessity, but a mutual sense of curiosity.
Despite the welcoming nature of the group, and their general eagerness to educate me,
there are unavoidable limitations to the extent that I could ever be considered a full member of
their community. The most obvious reason is that I am not a Pagan believer. Although Im not
the only person of a different faith to have attended meetings, not even the only Catholic, I
believe my presence at their meetings was often perceived as strictly academic. I cant blame
them and at times I suspect they felt a little too under the microscope. Another factor that
may have influenced my identity as an outsider was the fact that I was diligent about taking
notes. I had a notebook with me at every meeting and I wasnt shy about taking notes and
asking questions when something was unclear. While this was helpful, if not necessary, for my
research, it may have had an alienating effect in terms of how I was perceived by the group.
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On one specific occasion, I was asking Adrienne a question about her divination box, a
small wooden box which she had personalized with painting and symbols, and she paused for a
minute and turned away from me. When I asked what she was laughing about she joked that
she sometimes thought I was performing some act of spiritual espionage, reporting my findings
to some other organization. While I believe she was joking, and we carried on conversation
afterward, her reaction undoubtedly speaks to an unsettling feeling she sometimes
experienced when sharing personal information with me.
There were physical limitations to my research as well. For instance, I had hoped that I
would be able to attend a Pagan ritual, to gain insight into how they are performed and
experienced by members of the group. When the Pagan festival of Samhain (pronounced Sa -
win) arrived on October 31-November 1st
, Adrienne asked me if I would be willing to be part of
a ritual the group had planned to celebrate the holiday. I told her that I wasnt willing to
participate, for my own religious reasons, but I would welcome the opportunity to attend and
observe the ritual. She didnt like the idea of me merely observing, which the compared to
having someone watch me pray. I understood the comparison and her reservations but I was
disappointed I had missed an opportunity to gain valuable research.
Over the course of the semester I came to better understand what my role was in this
community. It also helped me better understand the qualities that make up a strong
community. A set of common interests or beliefs, unity, and a recognizable place within the
group, were characteristics I lacked. This helped me to see just how intimate and personal their
spiritual life and this Pagan community is to them.
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in us to share our most treasured moments and experiences with the very people whom we
shared our first memories with.
Hey, Dad, Im Pagan!
Depending on what it is you are trying to share, however, it can be especially difficult to
talk to parents sometimes. Religion is one such topic, which can be controversial and difficult to
communicate in certain social environments. It is particularly difficult when dealing with
parents because pressures to live up to expectations often create reluctance to open such
discussions. Rather than face the potential of hurting, disappointing, or challenging their
expectations, it is easier to withdraw and save face in these situations. Sometimes the biggest
issue is a fear is that the parents are ignorant of the topic, and simply dont understand. For
Pagan believers this theory is particularly relevant as they struggle to diffuse stereotypes that
make their beliefs laughable, crazy, and unbelievable to those who dont understand them.
Adrienne, spiritual leader for Mason Pagans has had a personal struggle trying to
legitimize her religious views with her family and friends.
Most of my friends are Pagan, and dont have issues with my Pagan beliefs. I am not
out to my parents, yet, however. And its not because they are super-religious or
anything, but when you tell someone you are Wiccan (and practice witchcraft, etc.), youget the laughingWheres your black hat!? and stuff like that. Its hard because my
spirituality is very close to me, extremely intimate, and I dont want to be mocked.
Fellow group member and Pagan, Shannon, has had similar difficulties opening up to
some of her friends and extended family.
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I am actually out to family, friends and most of my extended family, in terms of both
my spirituality and sexuality as a bi-sexual. My mom is typical Alabama-grown, and
doesnt really like to talk about it, and doesnt like me to talk about it with family. My
Dad is really accepting though, and opened up a lot more when one of his good friends
converted to Pagan which opened up discussion. My friends are cool with it and my
brother is too. I am a big believer in Be who you are. Im not going to hide anything. Idtell anyone who asks about me or my beliefs.
Despite her openness, Shannon recounted an experience when misconceptions about her
beliefs were demonstrated by her family.
Basically, I used to wear black nail polish a lot, in probably like sixth and seventh grade.
Not because I was Goth, or for any religious reason or anything. But it was during
Christmas and I dropped my black nail polish. When I did, my little cousin blurted out in
front of my family, Thats because youre a witch! That was supposed to happen! Then
he started laughing with the rest of my family.
Experiences such as Adriennes and Shannons make it difficult to be fully open about being
Pagan.
Kris, a sophomore, researched and discovered the Mason Pagans group, and began
attending meetingsjust after I did. In an email on the groups listserv, which we both belong
too, she sent a message to all members sharing her enthusiasm.
From Kris
Sent Thursday, October 1, 2009 6:30 am
To Mason Pagans
CcBcc
Subject Hi everyone
I happened onto the Mason Pagans looking for such a group as this. I
have not attended a meeting yet and would just like to introduce
myself:
http://parent.addSender(%22Kris%20%3cekristin63@yahoo.com%3E%22%29/http://parent.addSender(%22Kris%20%3cekristin63@yahoo.com%3E%22%29/http://parent.addSender(%22Mason%20Pagans%20%3cmasonpagans@googlegroups.com%3E%22%29/http://parent.addSender(%22Mason%20Pagans%20%3cmasonpagans@googlegroups.com%3E%22%29/http://parent.toggle%28%29/http://parent.addSender(%22Mason%20Pagans%20%3cmasonpagans@googlegroups.com%3E%22%29/http://parent.addSender(%22Kris%20%3cekristin63@yahoo.com%3E%22%29/ -
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My name is Kristin Edwards, but everyone can call me Kris
I recently discovered Paganism and it is actually the first religion
that was not forced upon me nor did I force it, I kinda just
discovered it I guess the correct wording would be, and fell in love
with it.
I hope I can come to a meeting soon, and I look forward to meeting all
of you.
=]
At the subsequent meeting on coming out of the broom closet, Kris shared her
experiences sharing her new found Pagan spirituality.
My sister and Mom know. My mom asked Is this a phase? Of all things, why? Even
my boyfriend was like, Are you crazy, why? I cant wait to live on my own so that I
dont have to perform rituals in sign language or whisper anymore. Some of my friends
are okay with it but a lot of them arent talking to me anymore.
Kris testimony shows the difficulty in practicing a religion your family doesnt understand,
being forced to hide and whisper through rituals.
In some ways, Paganism is not much different than some more traditional religions,
such as Christianity. In both religious it is frustrating to practice faithfully and feel surrounded
by people who only claim to have a strong religious conviction. I dont want to be judgmental,
but when I meet people who dont know much about Paganism, I am sometimes asking, Are
these people really genuine to what they believe? The same can be said for some of the two
billion Catholics in the world, many of whom rarely attend mass, often only on Christmas and
Easter, and dont live out their faith on a day to day basis.
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We Dont Like What We Dont Understand
It seems that a lot of the negative experiences that some individuals face in regards to
religion have to do with ignorance. A popular phrase describes the attitude many people share
towards religion that they arent familiar with. We dont like what we dont understand.
Many people, including Shannon, remember this phrase as villagers are trying to drive the Beast
out of town in the famous Disney film, Beauty & the Beast. It seems as though most people
would rather laugh, point fingers, or condemn, rather than listen and try to understand why
other believe differently. Our unwillingness to entertain and listen to beliefs which challenge us
not only fosters ignorance but likely robs us of an ability to either affirm, or amend the beliefs
we once had. Stephanie, a devout Catholic, has experienced ignorance towards her religion as
well. I witness it too: People not understanding and making perceptions *about my faith+. I was
talking to an Atheist who said to me, Dont you worship saints?
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Paganism: A Grab Bag Religion?
Defining Paganism
One of the most challenging aspects of my research thus far has been trying to define
Paganism. This was something I thought would be essential to understanding the culture and
the people in it, but as I found out, Paganism can be difficult to frame into any concrete mold. It
is not like some other religions which follow strict doctrine and refer to a specific spiritual text.
For example the worlds largest religion, Christianity, with its 2.1 billion believers, follows the
words written in the Bible as well as the guidelines written in the Ten Commandments. Islam
believers, the second largest religious population in the world, follow the Koran. Hindus, and
Buddhists follow strict teachings as well. There isnt one specific text, or one specific doctrine to
follow in Paganism.
Some Pagans maintain that these religions, namely Christianity, Judaism, and Islam
actually have their roots in Paganism. Those who support this theory cite several similarities
between some of the practices in these religions and those rituals that exist in Paganism.
Adrienne, a practicing Wiccan, and key informant to my research, helped expose some of these
similarities.
Christianity, Judaism, and other prevalent religions today share roots in Paganism. Thisis due to the fact that before the rise of Christianity, the majority of the world was
Pagan. In order to help convert different nations, Christianity, and other religions,
adopted aspects of Paganism to popularize the faith. Aspects of Christianity such as the
Christmas tree, and the Easter Bunny are examples of using popular icons adopted from
Paganism. Another striking similarity is the concept of a God dying for mankind. This is
repeated in several branches of Paganism. For example, in Norse mythology, the God
Odin hangs on a tree for nine days before receiving enlightenment. In Wiccan tradition,
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it is believed that during the Winter Solstice, the Sun God dies and is reborn as the days
become longer after the shortest day of the year.
Another challenge to defining Paganism is that it is not one, isolated religion, but
instead, an umbrella of many non Judeo-Christian religions. The web only gets thicker because
there is no consensus as to which of these non Judeo-Christian religions can be considered
Pagan. Many contend that Paganism includes all polytheistic beliefs, which would exclude the
monotheistic faiths of such as Christianity, Judaism, and Islam. There are many different paths
to Paganism, like there are different paths in Christianity, or Islam. For instance, Lutherans,
Methodists, and Jehovahs Witness are all branches of Christianity. Branches of Paganism
include, Wiccan, Asatru, and eclectic witchcraft. As Ive mentioned, there is no prevailing
opinion in this discussion, so my purpose for including some, rather than all of the opinions on
the matter, is solely in the interest of reaching some kind of understanding instead of running in
circles to cover every obscure viewpoint. The variety of opinion on what beliefs can be
considered Pagan, and the loose strings which seem to hold a definition together, is perhaps
what motivates the Mason Pagans to include individuals of all faiths into their group.
A Grab Bag Religion?
It was during the October 11 meeting when Shannon, another Mason Pagans informant,
first described Paganism as a grab-bag religion. She went on to explain that what makes
Paganism unique to the individual is that everyone can sort of create their own Pagan identity.
For her, this meant her identity as both a Catholic, and Wicca Pagan. If a large brown bag was to
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represent all of Pagan theology and rituals, there is a freedom to pull things out that you like,
and leave everything else in the bag. This analogy was really enlightening for me since it created
a tangible and rational application for how Paganism is practiced.
Adrienne was reluctant to condone the Grab Bag analogy in her practice of Wicca
Paganism.
I will say I agree with reluctance because I dont want to be viewed as someone who
believes in everything andanything. The analogy of Paganism being a grab bag religion
makes sense because there isnt any one thing that ties all Pagans together. Still, my
beliefs are very particular and important to me.
There are countless rituals, books, and theology that can be learned and practiced in
Paganism. For a general understanding of the religion, I will discuss a few. Many Pagans
recognize the eight holidays of the year. These include; Imbolc (Feb. 2), Ostara (Spring Equinox),
Beltaine (May 1), Litha (Summer Solstice), Lughnasadh (August 2), Mabon (Autumn Equinox),
Samhain (October 31), and Yule (Winter Solstice). Imbolc is celebrated to mark the first full
moon in Aquarius and is seen as a time of cleansing in preparation for the spring period of
growth and renewal. Ostara celebrates the spring equinox, which represents the time when
light and darkness are in balance but days are growing longer. This holiday occurs around
March 21. Beltaine is celebrated on May 1 and it honors the first full moon in Taurus. It is most
widely recognized as a festival of nature and fertility. Litha is a celebration of the Summer
Solstice. On this day, around June 21, the hours of daylight are the longest. August 2,
Lughnasadh, is the festival day of the first full moon in Leo. It is celebrated to honor the god
Lughs wedding to Mother Earth. Mabon, which was celebrated during the first meeting I
attended, is recognized as the Pagan Thanksgiving. This celebration involves rest and giving
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thanks after the completion of the harvest. The hours of day and night are balanced, this time
with darkness increasing leading into the holiday of Samhain. On Halloween Day, Pagans
celebrate the festival of Samhain (pronounced Sah-win). This is a particularly important festival
for many Pagans because it represents the start of a new Celtic year. Often rituals and
divination practices are performed during this festival because it is believed the window
between the two worlds is most transparent on this night. The last of the eight important
festivals is the Winter Solstice or Yule. This holiday is celebrated on December 21st
in honor of
the death and rebirth of the Sun God. During this time, the days are the shortest and the Full
Moon occurring on this day is considered to be the strongest of the whole year. The
combination of these eight holidays, make up the Pagan Holidays Wheel of the Year.
(photo from wikipedia)
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Pagan Magic and Rituals
Magic and witchcraft is another prevalent aspect and belief of Paganism. There are
many Pagans who claim to be Witches, even those who are not Wiccan. The term, eclectic
Witch applies to this type of Pagan. Magic and witchcraft are unique in that they can be
practiced outside of their spirituality. It is often seen as a skill set which can be utilized apart
from the individuals spiritual belief, and is not necessarily used to interact with the Divine.
During my research on the topic of Pagan magic and ritual practice, I lacked the
knowledge necessary to logically relate how magic and rituals were related in the group. To
help clarify the topic, Adrienne and I discussed the topic over a cup of coffee, across the street
from the George Mason campus.
Saxbys coffee turned out to be a discovery in itself and it created a warm and friendly
environment for us to discuss topics I thought may be wrenching to talk about. Fortunately,
Adrienne was comfortable talking to me and appreciative of my efforts in being thorough with
my research. I first asked her how the use of magic can be best explained in the context of
Paganism.
Adrienne agreed reinforced the fact that Paganism and magic are not always
coincidental. You can be a magician without spiritual beliefs, she said.
Magic and particularly ritual practice are simply chosen or not chosen as part ofdemonstrating Pagan spirituality. I practice spell casting which I define as, artistic
prayer. It relies heavily on the use of symbolism and using objects to craft into some
sort of message with the use of Pagan principles. For instance, I will often cast a circle,
which I would draw, around a particular object (candle, picture, etc.) which sets it aside
from other objects nearby that may disrupt the message I am trying to receive. It creates
a protective barrier which keeps harm out andmagic in. Personally, before doing any
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spell casting, I ethically ask myself, will what I am doing, or asking for, have a negative
impact on anyone else?
Rituals represent the most prevailing and widespread examples of magical practice by
Pagans. According to Adrienne, rituals are probably the easiest way to understand how magic is
seen and interpreted. Holiday celebrations can be a form of ritual for Pagans, as can weddings
and burials, which are seen as examples of symbolic ritual. A large part ofPagan ritual
practice is recognizing the symbology in these different celebrations. One example of this
symbolism is the wedding ring. A wedding ring is, of course, circular, and for a Pagan this may
be seen as a symbol of permanence.
During the celebration of Samhain, the group performed a ritual which I couldnt
participate in, since I felt it would compromise my own religious beliefs. Although I wasnt able
to attend, the group was sympathetic and offered to share with me a little bit about how they
performed the ritual and the impact it had on them. The goal of the ritual was to communicate
with the groups ancestors. Shannon shared how she felt about performing the ritual on
Samhain.
During the Samhain ritual I felt a deep respect for my ancestors, and I'm glad I got to
honor my dog who recently passed and ask for the ancestors to watch over my sick
grandfather. Death is a necessary part of life, but it's hard to deal with and it makes it
easier when I can talk to my past loved ones and pray for them to watch over me today
as well as thanking them for all their help and love they gave me and continue to now.All individuals gain something different in rituals, but I personally gain peace from the
ancient traditions involved, the gratitude and worship involved with the natural world
and those ruling it, and connecting to my own personal power with others, recognizing
that all of us have a little piece of the divine in us, and that we can make the world and
ourselves better through combining our power and consciously being grateful for all I
have and trying to be good. I know that when I help others it rebounds back to me
eventually and good begets good.
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Adrienne was also able to share her experience of the Samhain ritual.
The result of the ritual was to honor our ancestors and receive any messages they
wanted to give. The ritual we performed was centered on the use of elements. Each of
the participating members took on the role of an element. Each element possesses
symbolic characteristics. For instance, air is related to communication. A gentle windwould be interpreted one way, versus a whirlwind or gust of wind, which would elicit a
different meaning. Water is associated with emotion. Similarly, the flow, or activity of
the water determines how the emotion is interpreted. Fire represents passion. Finally,
the earth indicates grounding, or stability.
Participation in rituals is particularly important for individuals such as Shannon who
admitted she doesnt do much to practice her spirituality on a daily basis. I should, and I want
to work on that, meditate daily and pray more often, but I'm so busy I usually don't stop myself
to just settle down, she said. Rituals, such as the one conducted on Samhain, offer participants
the opportunity to connect with the Divine in a profound way, which is especially important
when busyness disrupts the everyday time for prayer, reflection, and private ritual.
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Sticks and Stones: A Pagan Storefront
Three-Legged Money Frog
To get a better understanding of the Pagan religion, I decided to make a trip to a local
Pagan store called Sticks and Stones. I had heard group members talking about making a field
trip there but figured it may be in my best interest to take the initiative on my own. The store is
on Main Street in Fairfax and is in walking distance from campus. So I set off with my friend
Stephanie who has been my sidekick during most of my fieldwork. The storefront is part of a
strip mall featuring consignment shops and a few restaurants. Above the door I glanced at the
sign, which read: Sticks and Stones, Gifts for Spirit, Mind and Body.
Immediately after walking in, I was feeling inquisitive as I peered around at the bizarre
objects before me, interested in their names and uses. Simultaneously, I was welcomed with
the potent fragrance of incense that permeated the room. --Luckily, incense is one relic of
Paganism that I am familiar with and particularly fond of-- As I entered, to my right was a
mosaic tiled table with a peace sign on it. On top of the table was a guestbook where visitors
could sign and leave messages.
Looking up, I noticed a single cashier at the counter. She appeared to be a middle-aged
woman, with dark brown hair, and an unforced smile. I wondered if she would ask me if I
needed anything. I felt like an old man walking through an electronics store, observing each
item with blatant perplexity. It didnt help that I was oddly clutching a notebook and scribbling
notes after scanning the room full of objects. Besides the one woman behind the counter, there
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was only one other person in the store besides myself, whom I observed panning through some
jewelry on the counter.
Turning my attention, I immediately noticed a shelf of books. The top shelf had all types
of literature on Feng Shui. Joining the titles of books were Feng Shui objects, such as bell
strings, which are used to circulate good energy through rooms in your home. My personal
favorite was the three-legged money frog. I picked up the small statue, enclosed in a plastic
case, and carefully examined its tarnished green luster, small, beady-red eyes, and held it
comfortably in my hand. Behind the statue, in the case, was a green card stock which explained
the objects significance. The three-legged money frog should be placed in a discreet location of
your home, or, if desired, on a personal wish list. Keeping the figure in your home is meant to
attract wealth and prosperity. If you find it unsuccessful in this endeavor, it is suggested that
the statue be relocated. Nearby another small object caught my attention. Scattered atop an
end table were several small, plastic vials filled with what appeared to be white glitter. I picked
one up and read the label which distinguished the contents as pixie dust used to add sparkle to
your life. I found myself trying to distinguish which objects, to a practicing Pagan, might be
considered novelty items, as opposed to the articles essential to performing rituals and
practicing the religion.
There was definitely a surplus of creative book titles, found on shelves located
throughout the store. For example: To Ride a Silver Broomstick, How to Enchant a Man,
Everyday Moon Magic, Advanced Candle Magic, and the Idiots Guide to Communicating with
Spirits. It became clear that the store is intended for a broad audience, from the most
passionate Pagan believers, to spiritual investigators, to casual novelty collectors.
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Pagan Advertising
Not only is Sticks and Stones a place to explore, replenish, and collect Pagan literature
and objects, but it is also an information center in the Pagan community, evident by the bulletin
board of event listings I noticed posted on the wall. There was an array of fliers tacked to the
board featuring a number of related events and resources in the area. One such flier read, Tea
and Circle with the Order of the Black Hat. According to the groups advertisement, the Order of
the Black Hat is a community of self-identified witches who engage in week to week gatherings
and retreats. The purpose of these meetings is to focus on growth in wisdom, love, power, and
the ability to heal and become stronger. As mentioned, there was also a list of resources for
individuals looking to become better connected to a larger Pagan community. For instance, the
Northern Virginia Pagan Network (www.novapagannetwork.org). The Northern Virginia Pagan
Network was founded by Jeanet and David Ewing. They state their mission on the websites
homepage.
The Northern Virginia Pagan Network (NVPN) is an organization founded on the goal of
providing a networking resource for all Pagans, both groups and solitaries, in the
Northern Virginia area. Our aim is to not only celebrate what we have in common but
also our diversity.
We welcome participation by Pagans, regardless of their path or physical location. The
goal is to connect the various groups, businesses, and solitaries within Northern Virginia,and show that like a web, each strand strengthens the rest.
In this group, you may find resources to help others practice their particular faith as well
as events, other groups, a variety of businesses, and opportunities to learn from
eachother.
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Also featured on the website is a litany of other resources including a list of seasonal
celebrations, the major celebrations mentioned being, Samhain (Oct. 31-Nov. 1), Winter
Solstice (Around Dec. 20-22), Imbolc (Around Feb. 2), Spring Equinox (Around Mar. 21-23),
Beltane (April 30, early May), Summer Solstice (Around June 21-23), Lughnasad, Fall Equinox.
Each of these celebrations is described in relation to the following characteristics: Alternative
names, Symbols, Stones, Colors, Foods, Plants, Animals, Gods, Goddesses, and Rituals/Magical
Workings. Each of these is an important aspect of Pagan celebration, and no coincidence that
examples of each could be found among the four corners of the store. These Pagan holidays will
be discussed further in a later section of my ethnography.
On one wall, adjacent to the checkout counter, were racks of womens clothing. From
far away, it seemed to be a collection of mostly dresses. From someone who admittedly knows
very little about womans fashion, the selection was interesting. They were all made from the
same, light, fabric and were generally earthy colors of dark green, brown and deep blues. I
reached back and searched for the tag, finding a brand name on the top. Braja, naturally
beautiful clothing for women. All of the clothing was a product of this company which makes
natural clothing in a variety of selections. Realizing I was out of my element heavily scrutinizing
womens clothing, I let my gaze wander across the room to a shelf of votives and candles.
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Candle Magic
After walking over to the display, I realized these candles were labeled and advertised
for different types of candle magic. A reference card perched on the table gave meaning to
each of the candle options. The sign read:
Power Votives
Vision QuestHoney Gold
LovePassionate Red
Emotional BalanceAqua
HealingRoyal Purple
Needed ChangeCreamProsperityRich Green
ProtectionShadow Black
InspirationSummer Blaze
I imagine lighting these candles is in some way meant to summon the emotions and powers
associated with them. In addition to the single, colored candles sorted on the table, there were
bundles of candles, each of these aligned with a particular event or life occasion. These bundles
can be lit in recognition of a bridal shower, for luck, for home blessing, or fertility, to name a
few. Obviously, candles are an important part of Pagan ritual and can be utilized to celebrate,
or bring attention to any aspect of life. There were also bags of herbal mixes, each labeled with
the Wise Woman Use, and the Magical Use. A wise woman use for a particular mix may
promise to relieve headaches, act as an antiseptic, a sedative, or to facilitate skin healing.
Magical uses include a powerful transition to the next world, love, and protection against
sexual harassment. Every candle and herb marked with a distinct purpose. Or, in some cases,
they are marked with several purposes.
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Gwendolyns Library
Just as I was about to leave the store, satisfied with what I had learned and observed, I
noticed an area in the back of the store that I had mistakenly left unexplored. The area seemed
secluded from the rest of the store, which would explain why I had not noticed it right away. An
authorized, hidden area in the back of the retail space, which could easily be confused as an
employee lounge or stock area was actually neither of the two. Approaching the area I read a
sign which stated the space was actually a Workshop Area and could be rented out for group
meetings and functions. Since it wasnt currently occupied I spent time looking around at the
resources the space provided prospective groups. One of the first objects I noticed was a large
couch. By the couch was adjoining furniture, with a coffee table. It was clear the intent was to
create a comfortable, workable space for occupants. There were shelves of books, one such
shelf was labeled Gwendolyns Library (books not for sale). There were also more candles and
herbs, drums, teas, coffee, a chalice, a crystal ball, and even a black cauldron, fixed in a pit of
sand. I tried to envision how a meeting in this space would take place. Who would sit where?
Which objects would be used and where would they be placed? What would the dialogue be?
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Methods of Divination
During my time with the Mason Pagans, I have heard numerous times, in discussion, as
well as isolated conversation, about the ways in which Pagans harness good energy and
connect with a higher being. For the sake of clarity and better understanding of the research in
this section, as well as the rest of the ethnography, I will offer a rather loose definition of the
popular term; divination. This effort at defining the term was contrived with the help of a book
titled, The Spirit Book: an encyclopedia of clairvoyance, channeling and spirit communication,
belonging to group member, Shannon. Other members of the group helped form the definition,
including Adrienne and Shannon, two primary informants. We chose to define divination as
the art of foretelling the unknown with the use of divinatory tools or omens. Within the limits
of this definition, divination could be used to reach dead relatives or loved ones, or potentially
any outside, or higher being. Additionally, there are flexible boundaries and understandings
as to what information can be achieved through these divination practices. The unknown can
include information relevant to the past, present or future and it may be direct answers to
direct questions, or offer more subtle guidance.
Members will sometimes share different divinization techniques or light a candle for
another person in particular need of a specific spiritual energy. Adrienne, a key informant and
group leader for the Mason Pagans, offered support through an email for a member who was
going through a difficult time. It sounds like you are on the right track I support you and I will
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be lighting a candle and doing a little magic tonight to chase away things that make life unclear
and replace it with clarityI hope it helps. Many Blessings, Adrienne Members are able to use
their practices of Divination, often particular to the individual, as a means of connecting and
sharing ideas with others in the group. When members are going through a difficult time they
can appeal to the other members for ideas and guidance.
Tarot Cards
There are many ways a Pagan can perform divination rituals. One of the most prevalent
methods of divination is through the use of Tarot cards. I learned that the practice of reading
Tarot cards is centuries old and relies on symbolism and interpretation to communicate with
higher beings. A deck consists of seventy-eight cards, which includes twenty-two major arcana
and fifty-six minor arcana. Of the fifty-six minor arcana, there are four suits, similar to a
traditional deck of playing cards. In fact, I learned that playing cards and their familiar, four suits
(hearts, diamonds, spades, and clubs) actually originated from Tarot cards. The four suits in a
deck of Tarot cards are a little different, however, usually represented as swords, pentacles,
wands and cups. Although I am told these suits can change, much like trading cards can be
found in various themes (ex. U.S. Presidents, Sports teams, etc.). While there are numerous
ways in which Tarot cards can be read, one of the most common and simplest methods is called
a three-card spread. The first step is for the reader to meditate on a particular question which
they hope the Tarot card reading will address. I was told the key is to focus on firmly on a
general question. It is far easier that way to interpret meaning from a question such as, What
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should I do after I graduate? as opposed to a specific and hard to answer question like,
Should I become a fireman or an engineer? Tarot card reading is very interpretive, and the
readings are meant to enlighten the individual and hopefully move them towards a solution,
however they cant answer a question which is so specific. With the question in mind, three
cards are placed face down, from left to right, on a table or hard surface. The cards are flipped
over and interpreted one at a time. The far left card, and the first to be turned is supposed to
represent the past, the second card the present, and the third, the future. The individual
proceeds to try and discern meaning from the cards and how they may be applicable to a
particular question or event of significance in his or her life. The cards are very symbolic and
usually portray a figure used to represent a particular event or emotion. For instance, a card
called The Tower depicts a woman falling out of the sky with lightning striking and is often used
to represent chaos. The meaning of this card is usually negative so turning it over is often
discouraging for the reader. However, a card such as The Star can signify faith, optimism, or
spiritual love. Meanings can be further complicated if the card is turned over in reverse or if any
number of optional rules are put in place before the reading. It is all determined by, and
particular, to the individual.
Since it seemed the method of Tarot reading relies heavily on personal interpretation
and preference for how it is conducted, a question stuck out to me. Why do so many people, on
beach boardwalks, street corners, and business centers, pay a stranger to conduct a Tarot
reading? I voiced my question to the group and was almost immediately answered. I found that
all of the group members present were very excited about this particular subject and admitted
that they enjoyed teaching and being authorities on the topic. The answer to my question
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was that someone who performs readings for a living is much wiser and has a wider perspective
in terms of how to interpret different meanings from cards. They will likely be much more
knowledgeable about the symbology and alternate meanings and can offer insight different
than what an individual would come up with on their own.
With my question answered, I decided to give it a shot and had Adrienne perform a
Tarot card reading for me. My reading involved two divination techniques. First, stones were
scattered on the table in front of me. The stones have symbols on them and are referred to as
Runes. Each symbol carries a specific meaning, or set of meanings, much like the Tarot cards. I
was told to focus on my question which I admitted to having great difficulty doing. I was very
distracted by what was before me and struggled to meditate hard on a question. I then was told
to run my hand over the stones which would transfer my energy into the stones and hopefully
lead me to select three out of the scattered pile to try and interpret meaning from. I was not
feeling a strong pull to select any rocks so I paused over some and ran my hand over the pile.
Eventually I selected three runes. Unfortunately, we both struggled in our discussion to
interpret meaning from the three stones I selected. We both agreed that I hadnt kept the
proper mindset or focused on one question when we prepared. We decided to skip to the Tarot
reading. For this reading, I again focused on the question, held the deck of cards and knocked
on it three times before fanning it out, face down on the table. I selected three cards from the
fanned out pile. These were subsequently, turned over and discussed one at a time by Adrienne
and myself. These cards depicted leaders from all of the worlds religions. My selectio ns were
the Archangel Michael, a religious teacher, and symbol for purification. Adrienne concluded
that Michael is supporting me in a teaching role or a relationship with a teacher that I should be
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focusing on. The card about purification suggested that I should purify myself in some way,
perhaps through fasting.
Oracle Cards
Oracle cards are a divination technique similar to traditional Tarot cards. During the
meeting Adrienne shared her favorite deck of Oracle Cards which she keeps in a small box
painted with bright yellow with Pagan symbols. When she took out the deck she slid them from
the box and fanned them out in her hands, revealing the different faces of the themed cards.
Her particular deck featured spiritual figures from all world religions. From St. Michael the
archangel, to Buddha, to Oshira, to Mohammed. Each of the characters represents a particular
theme, such as, in the case of St. Michael, he represents support and defense in a particular
endeavor. The interpretations of some of these personages can be different depending on the
person and the particular questions or obstacles in their life. Using Oracle cards can be as
simple as selecting a card from the deck and using it as your daily message. Another way to
address a question or need you may have, is to select three cards, and to interpret their
meaning together.
Automatic Writing
Automatic writing, or writing in a trance, is another form of divination. Automatic
writing is achieved by putting yourself in a trance, into a state where your movements are no
longer your own. Those who practice automatic writing say they experience a feeling of their
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hand moving on its own. It is believed that in this state, it is not the person that is moving, but
a higher being moving through them. This is how automatic writing may be considered a
method of divination because it allows for something unknown to be revealed through the
intercession of a higher being or outside force.
There are several ways in which an individual may try to achieve this state of trance
prior to a session of automatic writing. One method which has proved helpful to some people,
including Adrienne, is by using rhythm. Drumming, shaking a maraca or tambourine, or any
other means of holding rhythm to your heartbeat has shown to be helpful in clearing your mind
and reaching a trance state. There are also scents, and chemicals, which, once applied to the
skin or inhaled, are said to assist the process. With or without the use of aids in reaching this
trance state, an automatic writer must make an effort to detach the mind from the action of
the body. It is during this subconscious writing activity, that all kinds of messages and artistic
achievements are divinely brought to fruition.
Briefly mentioned in Shannons book, The Spirit Book: an encyclopedia of clairvoyance,
channeling and spirit communication, is the unique story of Patience Worth. The account is a
mystery and perhaps the strongest case for the divinatory power of automatic writing. It is
about a woman, Pearl Curran, a St. Louis housewife with no ties to Paganism other than
recreational use of the Ouija board, not uncommon at that time. One day when she was having
tea with her mother and a friend, they received a message which they had never seen before.
Many moons ago I lived. Again I come. Patience Worth is my name, was spelled out before
them. Pearl began receiving repeated messages from the spirit called Patience Worth. Each
time she sat at the Ouija board, regardless of who was with her, she continued to receive
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messages. Eventually, Pearl realized the messages were coming to fast to be interpreted on the
board and that she could dictate the messages on paper with using it. Pearl first employed a
secretary to write out the messages she was receiving, but later she began writing the
messages out herself with the use of a typewriter. For twenty-five years, Pearl wrote over
400,000 words, 5,000 poems, a play, many short works and novels that were published to
resounding praise.
Some of these stories were full of ancient languages, words and objects that had been
dead for hundreds of years, making it seemingly impossible for Pearl to know. She quickly
began receiving visitors who came from far away to witness her automatic writing sessions.
Psychiatric professionals also came to admire and investigate the work that had been credited
to Patience Worth. No charge was ever demanded of visitors who could watch her write in a
brightly lit room in front of her typewriter. The pair continued to communicate their writings
until about 1922, when Pearl became pregnant for the first time at the age of 39. The
connection between the two would eventually deteriorate leading up to Pearls death in 1937.
Since her death, scholars and professionals have continued to investigate the incredible
phenomena and most have concluded that since she had received limited education and no
knowledge of the language or history discussed in the works, they could not be the product of
her own intellect. The case remains unexplained to this day.
Whatever the interpretation may be, performing divination practices remains an
important part of religious practice for many Pagans. It is especially important because it offers
a way to connect with the Divine, often in a profound and tangible way. As an ethnographer,
knowledge about these methods of divination has offered me a better understanding of the
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tangible realm of Paganism, and how connections between individuals and the Divine are
reached.
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Conclusion
The Mason Pagans group is an important community for individuals seeking a place to
grow and learn in a number of diversified religions. Members have proven to be welcoming and
forthcoming with family-like support for other members and friends who are struggling in life or
have questions to ask relevant to Pagan religious practice. Ideas and topics of discussion are
exchanged openly and no one is made to feel ignorant, even when we are.
During my final interview with Adrienne she repeated something to me she had shared
before. Im really glad you are doing this. It is such great exposure for our group. Thanks for all
the effort you have put into being thorough, she said. With that seemingly insignificant
statement, she helped me to realize how much I had really grown to appreciate my experience
with the Mason Pagans. My fears of being intrusive, and ignorant, and being an outsider,
seemed to be allayed in that instant. I knew that I had earnestly and devotedly pursued
answers to the questions I had about the group and tried to present it in a way which would be
readily understood. This was a difficult task for someone who was constantly grabbing at
straws trying to define difficult terminology and piece together ideology and religious practice
that was completely foreign to me.
After my research had been gathered and my ethnography was near completion, I paid
one more visit to the group, during the final meeting of the semester. It was an early
celebration of Yule and we did a Secret Santa gift exchange. Before we exchange these gifts
however, Adrienne took out a gift of her own. They were candles. She had made them from the
wax burned at the middle of a fire during the groups Samhain ritual. With each candle she
presented a copy of a poem she had written to mark the occasion. Despite the fact that I had
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not participated in the ritual she gave me a candle as well, which I graciously accepted. The gift
of the candle, like the gift of new knowledge, came at no cost to me.
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Glossary of Key Terms
A
Automatic Writing: The process of writing in a trance state, in which the writing is produced
subconsciously by the writer. Those who practice the process will say that it is the writers hand
creating the message, without the writer being aware.
B
Beltaine: A Celtic festival celebrated by many Pagans as part of the eight Pagan holidays of the
year. It is a festival of nature and fertility occurring on the first full moon of Taurus, on May 1.
D
Divination: The art of finding out hidden information about the past, present, or future through
the use of psychic talents.
EEthnography: The study and systematic recording of human cultures.
F
Feng Shui: A practice, originating in China, in which a structure or site is chosen or configured in
a way which puts it in harmony with the spiritual forces that surround it.
I
Imbolc: A Celtic festival marking the first full moon in Aquarius. It is a celebration of cleansing
before the spring period of growth and renewal. One of the eight widely recognized Pagan
holidays of the year.
L
Law of Attraction: A philosophy which states that your dominant thoughts will have a way of
manifesting themselves in your life.
Litha: The Celtic festival and Pagan celebration of the Summer Solstice. One of the eight Pagan
holidays, Litha occurs around June 21 and is the day when the hours of daylight are the longest.
Lughnasadh: Celtic festival of the first full moon in Leo. This holiday, another one of the eight in
the Pagan Wheel of Holidays, celebrates the God, Lughs wedding to Mother Earth.
M
Mabon: Pagan Thanksgiving holiday celebrated to give thanks for the completion of the years
harvest. This Celtic festival occurs on September 21.
Magic: In the context of this ethnography, magic is described as artistic prayer, and is often
practiced through rituals and spell-casting.
R
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Ritual: An ordered sequence of repeated events, behaviors or thoughts. A ritual is designed to
produce a predictable altered state of consciousness in which certain magical or religious
results may be obtained.
S
Samhain: Celtic fire festival celebrated on October 31. Samhain is a Pagan Halloweencelebration and is a particularly important festival for many Pagans because it represents the
start of a new Celtic year.
Symbolism: The use of objects, pictures, and words to form alternate meanings. Symbolism is
particularly prevalent in ritual practice for many Pagans.
T
Tarot Cards: The predecessor of modern-day playing cards. Tarot cards are frequently used by
Pagans as a method of divination and meditation purposes.
W
Wicca: A duo-theistic branch of Paganism, also referred to as Witchcraft. This term eventually
became Witch in modern English.
Y
Yule: The Pagan holiday of the Winter Solstice. This holiday, occurring on Dec. 21, this festival
celebrates the death and rebirth of the Sun God.
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Works Cited
AUTOMATIC WRITING -- COMMUNICATIONS FROM THE SPIRITS?
The Haunted Museum: The Historic and Haunted Guide to the Supernatural. 2003.
1 Dec. 2009. http://www.prairieghosts.com/auto_writing.html
Adrienne. Personal Interview. 8 Dec. 2009.
Bonewits, Isaac. A Pagan Glossary of Terms.
Originally from first three editions of Real Magic. 2005. 30 Nov. 2009.
http://www.neopagan.net/Pagan_Glossary.html
Automatic Writing. Wikipedia: The free encyclopedia. 26 Nov. 2009. 1 Dec. 2009.
http://en.wikipedia.org/wiki/Automatic_Writing
Wigington, Patti. Wicca, Witchcraft, or Paganism? About.com 2009. 26 Nov. 2009
http://paganwiccan.about.com/od/wiccaandpaganismbasics/a/WWPDiffs.htm
Pagan Holidays Wheel of the Year. The Witches Sabbats. 1998. 18 Nov. 2009.
http://www.joellessacredgrove.com/Holidays/sabbats.html
Major Religions of the World: Ranked by Number of Adherents. Ask.com.
9 Aug. 2007. 16 Nov. 2009.
http://www.ask.com/bar?q=christian+population+of+the+world&page=1&qsrc=2417&
dm=all&ab=0&title=Major+Religions+Ranked+by+Size&u=http%3A%2F%2Fwww.adh
erents.com%2FReligions_By_Adherents.html&sg=EzaN6tg%2FyXW0A8sl2bozu22zD3
h3mC6mNQZk4qtUeXo%3D&tsp=1259816881877
Mason Pagans (GMU) The Witches Voice presents Covens, Groups, & Orgs 2007.
14 Sep. 2009. http://www.witchvox.com/vn/vn_detail/dt_gr.html?a=usva&id=31819
Mason Pagans Group. Facebook.com. 14 Sep. 2009.
http://www.facebook.com/search/?q=mason+pagans&init=quick#/group.php?gid=2204
918051&ref=search&sid=569859421.3136045748..1
Group discussion on Coming Out of the Broom Closet. 11 Oct. 2009.
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Adrienne. Personal Interview. 3 Oct. 2009
Shannon. Personal Interview. 8 Dec. 2009.
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