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What does any given symbol mean? Is it all right if you don't see it the same way as someone else does? Do you have to view it in a specific way in order to "qualify" as following a certain spiritual path? If you don't view that figurine up top the same way I do, can you still follow a path of Modern Minoan Paganism?

The short answers: 1) Something different to each person 2) Yes 3) No 4) Yes.  Now for the long answer.

Devotionals are common practice for many Pagans: short prayers or meditations to help us connect with the gods. In my book Labrys and Horns: An Introduction to Modern Minoan Paganism I wrote devotionals for many of the gods and goddesses in the Minoan pantheon.

Now I've made a video with some of those devotionals, an easy way for you to listen and focus on some of the Minoan deities: Ariadne, Dionysus, Rhea, the Horned Ones, the Melissae, Ourania, and Posidaeja. Here you go:

Different people approach spiritual practice in different ways. Some people like detailed rules for how to set up their altar, prepare for ritual, perform ritual, and clean up afterward. Others prefer a more open approach, following general guidelines but allowing their intuition to guide them for much of what they do.

Some spiritual traditions fall squarely in that first category as well, practices such as Hellenic and Roman Paganism, simply because we have extensive texts from those cultures telling us exactly how those people practiced their religion: What was allowed, what was required, what was forbidden. But for many ancient religions, we have few to no written sources to tell us how it was done. The religion practiced by the Minoans of Bronze Age Crete is one of those.

Where and how does religion start?  With my mother's recent illness, I've been thinking about this a lot.  My mom is straight up Christian, go to church every Sunday, go to bible study, be a member of a circle.  She's involved.  Being part of her church gives her great joy and peace.  When she was going in for a surgery years ago, the minister from her church showed up and prayed with her.  I saw a change come over my mother, a peace and an acceptance.  It was beautiful.  However, I've only ever hated going to church, listening to ministers and all of it.  It all felt off to me.

My father, who passed 33 years ago, never went to church except for weddings and funerals.  He always told me god wasn't in a building.  Now being a farmer, he was close to the land and had a connection to the land.  Growing up, there was nothing better than outside chores.  I hated housework and loved being in the fields or with the animals.  I would rather clean the barn than the house.  Spending an hour cleaning the milk house was better than ten minutes of doing dishes.  The only time outside chores wasn't better was in the depth of winter when it was below zero. 

I'm often asked to explain the different between my two books about Minoan spirituality: Ariadne's Thread and Labrys & Horns. So often, in fact, that I figured a blog post about the subject would be a good idea.

Ariadne's Thread: Awakening the Wonders of the Ancient Minoans in Our Modern Lives was released in 2013 but it was based on about 20 years of spiritual work I had done before then. Back in the 1990s, when I was working on my second degree in the Wiccan coven I belonged to at the time, I was given an assignment: Pick a pantheon and write a year's worth of seasonal rituals and a lifetime's worth of rites of passage using that pantheon. I'd like to say I picked the Minoan pantheon, but it's more like it picked me. I'm sure you know how that goes.

Since I began describing myself as a Quaker Pagan, I run into people who are suspicious of my claim to be both Quaker and Pagan. To these folks, Peter and I look like spiritual cheats, trying to sneak fifteen items through the clearly labeled Twelve Item Express Lane of a spiritual life.

“Cafeteria spirituality,” I’ve heard it described, expressing the notion that my husband and I are picking and choosing only the tastiest morsels of either religion, like spoiled children loading our plates with desserts, but refusing to eat our vegetables.

This isn’t the case. The term “cafeteria religion” implies imposing human whims over the (presumably) sacred norms of religion.  But Peter and I are both/ands not out of personal preference, but because we were called to our religion… twice.  By two different families of Spirit.

I can explain this best through my own story.

In my early 20s, I experienced a spontaneous awakening that fully opened up my world to the life of a mystic. Years later nothing quite cements the phrase “spiritual emergence” than the exact moment when the energetic point at my heart broke open.

There were a few problems with the journey I was about to begin. One, I didn't have a community, and the network of support I did have hadn't experienced anything like I was describing. I didn't have any local teachers. The greatest hurdle, though, was the fact that I'm bipolar with the diagnosis now of Bipolar Type II.