PaganSquare


PaganSquare is a community blog space where Pagans can discuss topics relevant to the life and spiritual practice of all Pagans.

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Posted by on in Paths Blogs

I first came across the term covenstead in Uncle Bucky's Raymond Buckland's Complete Book of Witchcraft. In the Big Blue Book Buckland describes the covenstead as "the name given to the home of the coven (the place where it always, or most often, meets).  Within the Covenstead,* of course, is found the Temple."  I've been a part of several covens over the years, but most of those situations seemed to lack a true covenstead.  Rituals were undertaken in several different locations: a few houses, maybe a park, etc.  Those places were all nice, and my house numbered among them, but they didn't feel like a covenstead.  

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Posted by on in Culture Blogs
Paganism and Problem Solving

I’m absolutely thrilled to be writing for PaganSquare. My blog here will focus on topics of leadership, community building, and facilitation skills for classes, rituals, and meetings, as well as the personal and spiritual growth work beneath all those skills and tools. My goal is to help more people become the leaders and community builders who can help foster more sustainable groups.

Why do I write about these topics? Once upon a time I realized that I wasn’t a very good leader. I enjoyed the energy of being with a group but when things fell apart, I was intensely frustrated. Since I like organizing events and big projects, I figured I should learn the skills and tools to do that well. I didn’t plan on teaching leadership, but after I began training in the Diana’s Grove leadership and ritual arts program, I noticed how few groups seemed to have access to those tools. I started teaching at local Pagan events, and then at festivals, and then I started writing.

When I went through a painful blow-up of a Pagan group, that further inspired me to teach tools that will hopefully help others from having to go through the same thing I did. When I travel and teach leadership, I hear from so many people who have faced problems in their groups. I want to help people to build stronger communities.

It’s true that these can often be uncomfortable topics, but I feel they are crucial to explore in order to build healthier communities. There are a lot of ways that we can work together to build the kind of magical and spiritually fulfilling groups that will serve us and empower us.

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Recent Comments - Show all comments
  • Shauna Aura Knight
    Shauna Aura Knight says #
    Rick, you're very right about that. Volunteer management is absolutely different. I can certainly do a post about that, though I k
  • Rick
    Rick says #
    One of the topics I might suggest is the art of managing volunteers. It is so much different from managing people you are paying!
  • Shauna Aura Knight
    Shauna Aura Knight says #
    Thanks! I've been writing on topics of Pagan leadership and community building for a while, and I hope that these articles offer s
  • Rick
    Rick says #
    So looking forward to more. The problem in our area is relationships between the groups. It has caused a lot of people to go sol
  • Sheilia Canada
    Sheilia Canada says #
    What a great article. I look forward to learning more leadership skills & suggestions. I run an open Pagan Community group & hav

Posted by on in SageWoman Blogs
Breaking The Mother Goose Code

Imagine... What if Mother Goose was the ancient European Mother Goddess in disguise, hidden from the patriarchal, monotheistic church that took over Europe, appearing in print just as the Inquisition and Witch-hunts drove anything non-Christian underground? What if the Mother Goose “nursery rhymes” taught to children over the last few centuries were a way to pass on an encoded pre-Christian worldview? Are fairy tales the carriers of the Pagan values of ancestors who had to disguise them as “peasant imbecilities” to keep them in cultural memory in a stratified society, of which the hierarchical authorities wanted to eradicate their egalitarian, animistic, and earthy worldview?

These questions are explored in Jeri Studebaker’s new book, “Breaking the Mother Goose Code: How a Fairy-Tale Character Fooled the World for 300 Years” published by Moon Books. I was excited to read the advance copy I asked for, since folklore and fairy tales have always fascinated me, and I really love reading about history - especially Pagan history. I know I’m not alone in these interests, so I thought I’d share my thoughts on the book after reading it.

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Recent Comments - Show all comments
  • Constance Tippett Chandler
    Constance Tippett Chandler says #
    Dear Lia, Just got Studebaker's book. Great read! Plus she wrote another book that i just love "Switching to Goddess" I recomme
  • Constance Tippett Chandler
    Constance Tippett Chandler says #
    https://www.youtube.com/watch?v=oVbB1tkKkFg Dear Lia, Go to this video that I made about The Real Mother Goose if you want to see
  • Lia Hunter
    Lia Hunter says #
    Thank you for sharing your video, Constance. The intriguing artifacts like the goose boat and the chariot pulled by geese were coo

b2ap3_thumbnail_away-207525_640.jpgThis post is for Week 2 of The Pagan Experience, on Personal Practice: “Share your favorite spiritual/magickal practices."

On the Vanic side of my spiritual life, one of the most meaningful and nourishing things I do is also one of the most simple, something that may not look outwardly like a spiritual practice: going for walks.

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Posted by on in Paths Blogs

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In my last post, I described Neo-Paganism as a modern-day mystery religion.  Historically, initiates into the mystery religions experienced a ritual death and rebirth.  Some Neo-Pagan rituals follow this format.  The idea is that we die to our old selves and awaken to a new, more expansive Self.  In Jungian terms, the Self is the wholeness of our many disparate selves, conscious and unconscious.  But to encounter the Self, we must let our old selves, our egos, die.  This is a psychological death, but no less significant than physical death from the perspective of the ego.  For the ego, the experience can be as painful as dying physically, and some people would prefer physical death.  

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Posted by on in Paths Blogs

Villa of the Mysteries at Pompeii

As indicated in the introduction to this blog above, I discovered Jungianism and Neo-Paganism at the same time, through the writings of Vivianne Crowley, Margot Adler, and Starhawk, and the two have remained intertwined for me ever since.  In fact, the first Pagan writing I ever read was an essay by Wiccan priestess and Jungian psychologist, Vivianne Crowley entitled, "Wicca as a Modern-Day Mystery Religion", in Graham Harvey and Charlotte Hardman's Paganism Today (1994).  Wouter Hanegraaf has written that Vivianne Crowley’s Jungian perspective “is so strong that readers might be forgiven for concluding that Wicca is little more than a religious and ritual translation of Jungian psychology.” And, in fact, that is exactly what I believed.  Even after realizing that that Paganism is far more diverse than I had originally thought, Crowley's vision of Wicca has continued to influence me.

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Recent Comments - Show all comments
  • Sable Aradia
    Sable Aradia says #
    I don't disagree with you, John. Actually, I think that the personal transformation element is the superior of the two reasons to
  • Courtney
    Courtney says #
    In becoming a Pagan, I have experienced the initiation as a form of personal transformation that you spoke of. I liked this post a

Posted by on in Culture Blogs
Land, Lede, Lore

What makes a religion pagan?

I'm going to contend that paganisms are preeminently religions of land, lede, and lore.

Land. Paganism is local, intimately related to specific places. Pagans are by definition the People of the Place; when peoples change their place, they bring their mythologies with them, and those mythologies naturalize to the new place. While the term “nature religion” is problematic on numerous levels, the paganisms direct themselves largely to this-worldly concerns, and engage the environment and the non-human beings with whom we share that environment as a matter of primary spiritual course. There are no universal paganisms; or, rather, the paganisms are at their most universal insofar they are most specifically local.

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