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I'd like to point at the title above and say, "That's it; that's the post." But I know I'm going to have to explain.

No one owns the gods: That means that no one can tell you how to interact with them, how to experience them, what to believe about them. Your spiritual experience is your own, filtered through your psyche as a part of your personal life.

Back in 2015, I responded to a request from some members of Ariadne's Tribe by creating an online course in Modern Minoan Paganism (MMP). Thus, Into the Labyrinth was born. The course wends its way through the basics of the MMP sacred calendar. I've taught it every year since then, and even though I wrote the course, I learn something new every time I teach it - that's one of the perks of being a teacher whose students are really interested in the subject.

As soon as that first class was over, those students asked for a second course that delves deeper into some of the deities and practices of MMP. So I dug into our pantheon and our calendar and created Deeper Into the Labyrinth. And once again, I discovered that my students often had as much to teach me as the other way around.

As it becomes clear that the Pagan community is not at all immune to harassing, abusive, and bigoted behavior, we need to respond by crafting safety (or anti-harassment) policies for our groups and our events. And, learn how to properly enforce these. This post is not meant to be all-inclusive, but rather, a start to the conversation. I hear from folks all the time that are overwhelmed at the prospect of adopting a safety policy.

TL;DR-- At the end, I'm going to post links to a few examples of safety/anti-harassment policies. I'm also going to dig around for some inclusivity policies. Sometimes those are separate, sometimes they are together. These are useful to pull from as a template so that you aren't starting with a blank page.

This is the final in my series on racism in Paganism. It is devoted to resources we can use to educate and challenge ourselves with the long-term results of having a multiracial Pagan movement where all feel welcome.

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The labrys is one of the most iconic symbols of Minoan civilization. The two-bladed axe shape evokes ideas ranging from bloody human sacrifice to butterflies in a spiritual garden. I have my own ideas about what the labrys means to me, and may have meant to the Minoans as well.

One thing I've noticed, though, is that a lot of people use the term "double axe" to refer to these artifacts, conflating them with practical tools. But they're not the same thing.

The young woman in that figurine isn't doing a facepalm (it's an ecstatic posture) but it was the closest I could come in Minoan art. "Facepalm" is pretty much my mood right now because I've just had to boot yet another round of racists out of my Modern Minoan Paganism discussion group Ariadne's Tribe. 

Unless you've been on an extreme media fast lately, you're probably aware that there are a lot of right-wing racist (plus other prejudices) type people out there right now, spouting their hateful propaganda and doing their best to convince others to join them. Unfortunately, many of these people have infiltrated Pagan groups in order to expand their recruiting. We hear a lot about this happening with Norse Pagan groups, but it's also happening in Hellenismos and now, Minoan Paganism as well.

When I first discovered the Pagan community, I never dreamed I'd end up as the facilitator for a new spiritual path, but here we are. Modern Minoan Paganism is a thing and a lot of us are doing it. So what, exactly, are we doing?

Like many Pagan traditions, there are no rules about what you must believe. Some of us are hard polytheists; some of us approach the Minoan deities from a psychological or symbolic perspective. All that really matters is that the connection works, however you make it. The central focus is the Minoan pantheon, the gods and goddesses of ancient Crete who are still very much alive today.