Archive for the ‘Reviews & Recommendations’ Category

I am working on getting the workshop I did on at the Fest called Building a Personal Divination System up on the website and here on the blog. But I have discovered I need photographs to make it make sense. Must have visual aids! I also work weekends! So in the meantime, here are inks to some of the articles I have written on the subject so far and some other links of interest.

Dem Bones and Bits and Sticks and Stones

Collection Casting: Birthday

Collection Casting June 8

Throwing the Bones and Reading Other Natural Curios

Crystals and Tarot cards

STONE DIVINATION

Divination system update

Follow-up Friday

Solstice Thoughts on the Beach

“The shaman knows that the soul’s urge toward beauty is not about perfect symmetry and mainstream approval. It is not about opening doors in business, or snagging the right mate, or fitting in at the A-list parties. The shaman knows that beauty is about opening doors to joy, snagging the moment, and fitting into your own life. She knows beauty is not something to buy. It is a path, a way of living and being in the world. The only path and the only way, if you want to keep dancing and singing.” ~ Robin Rice

It is perfectly normal to have difficulty learning to enter into trance states and to cross the Hedge. Thanks to certain authors, self help gurus and the like there is a belief that everything should be relatively easy or at least achievable after a couple of tries. The fact of the mater is that training one self to enter into trance states, or altered states of consciousness is not easy for most people. Hedge crossing (being the step you achieve after learning to enter trance states) is even more difficult. It’s supposed to be strenuous. There are reasons why shamanic practitioners are, and always have been, few and far between and are well respected (and a little bit feared) members of their communities.

It takes a minimum of twelve, but better twenty four, repetitions to create a new habit. So if you were to practice entering a trance state via drumming every full moon it could take you at least a year, and maybe two, to just begin to train your mind, body and spirit slip through the Hedge at the sound of your drum. This is just to start the new habit; you then have to follow through in order to maintain it.

Hedge crossing often, if not always, requires pushing past boundaries. Not just the boundaries of your own mind or the boundaries of this world, but the boundaries of what you think you can do. How long can you sit and chant for? How long can you dance? Can you keep drumming even when your arm is sore and hurting from the drumming? Can you perform ritual after three days of fasting?

The other night I performed a night ritual with a friend, introducing her to working with flying ointments. To begin she ate little that day and mostly healthy foods such as avocado, crackers and apple juice. We began the ritual around 9pm, at sundown purifying each other in the river, going through invocations, creating a boundary around our ritual space, and making offerings. Then I performed a short crossing myself seeking any last minute suggestions from my spirits.

Finally as we neared midnight I allowed her to coat herself with the ointment I had prepared. I had her do yoga for about half an hour. Then breathing exercises and swaying combined with chanting. Then I got her to plough the furrow (or Compass Round), dragging her feet and clapping her hands (or slapping her thighs). She did this through a hawthorn grove, being pricked by thorns that lay on the ground. I had her plough the furrow for quite some time, dragging her feet harder and harder, pushing against the tides. When she began to get out of breath … I made her chant out loud. I asked if she was tired and she nodded, so I had her keep going a little longer. Then, when it began to look as though she might rebel against my abuse, I helped her wrap herself up in a blanket against a hawthorn tree and attempt to cross.

She stayed there for about three hours. Her experiences are her own.

(All you people who write me saying you’d love to learn from me still wanna be my apprentice after reading that?)

This is how you cross the Hedge. Hedge riding is hardcore witchcraft and by that I don’t mean “hardcore” as in “cool” I mean it as in “hard right down to the very core”.

Here is a Hedge crossing checklist (in an undetermined order):

* What is your goal? What is it you want to achieve? Why? What is your motivation for crossing and what do you want to gain from it? Until you know what you want to do and why, everything else will not fall into place. Be clear, do your research. Have intent.

* Do you know where you wish to go? Many people report that they want to cross but do not know where they wish to go. They do not know for sure if they want to astral travel within the Middle world, if they wish to journey to the Underworld etc etc

You need to know if you wish to cross within your body, going deep within to converse with spirits and gods and ancestors. Or do you wish to leave your body behind and take your spirit for a flight else where, even if only within the confines of your ritual space?

Until you have a clear idea of where you want your spirit to go, how can it go? This is like walking out your door without knowing where you want to go or how to get there.

“Intent is not a thought, or an object, or a wish. Intent is what can make a man succeed when his thoughts tell him that he is defeated. It operates in spite of the warrior’s indulgence. Intent is what makes him invulnerable. Intent is what sends a shaman through a wall, through space, to infinity.” ~ Carlos Castaneda

* Study and research. It’s a good idea if you are going to cross to the Underworld that you have some idea of what you might find there. It’s easy to get lost while wandering around on the otherside and to find things that are strange, even scary. Study up on ancient and modern cultures mythologies and understandings of what lies beyond the Hedge.

* Find your safe entrance. Creating or finding a safe place that acts as your entrance and exit for crossing can not only help you make that “jump” across but it can also help provide you with a way to get the heck out if things go wrong.

Basing your visualization on something meaningful to you, or something with cultural significance will work better than just trying something from a book as well. Take the time to really build up your visualization, give it character, make it yours long before you even attempt to go through that hobbit door.

Also don’t try a million different entrances. If a cave doesn’t work for you the first two times don’t try a hedge the next time, then a tree the time after that, and then mountain after that. Giving something a fair try means doing more than just three or four times. If something isn’t working try variations before you scrap it entirely.

* Practice, practice, practice. You need to train yourself to slip into altered states and then across the Hedge. Once you’ve been doing it for a while (possibly years) you will find it easier to make that transition and be able to cross, do your thing and come back all under an hour. But even someone who is experienced will struggle at times. If they are out of practice it may take time to get back to where it is less difficult. I don’t think it ever gets “easy” it simply gets less difficult and requires less effort over time.

* Know yourself. Become comfortable with yourself. Face your demons. Love yourself. You do not want to be in a drug induced Journey and then be forced to face an aspect of yourself or your life that you were unprepared for. When walking between the worlds you cannot wear masks, you cannot be in denial of who you are and the things you have done. Break down your inner barriers before you try to break through the barriers of the unseen. Going to therapy now to deal with your issues is better than going to therapy and a shaman later to deal with your issues and the trauma of having to face them in the Underworld.

“Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.” ~ Jalal ad-Din Rumi

* Check your ego at the door. Waltzing out of your body or into the realms of gods, spirits and ancestors full or pride and with your hand out like some spoiled child will get you slapped down. Pretending the gods, spirits and ancestors are not greater or more knowledgeable or are less powerful than you are will not keep your safe from them on the otherside. Folks often like to think the gods (etc) are not bigger and badder than they are because the thought that they might be makes them uncomfortable, prepare to be very uncomfortable. People who say that they are equal to the gods or ancestors obviously haven’t met them in their own territory.

There’s a fantasy novel I adore wherein the main character who has had run ins with the gods before comes across a bunch of pilgrims. One of the pilgrims is going on and on about how she would love to meet the goddess face to face and all the things she would say. The main character thinks to herself “yeah right, if you found yourself in Her presence you’d be face first on the floor pissing yourself”

* If you want to start Hedge crossing on a regular basis I suggest you spend a little time studying things like Shamanic Death before they happen to you unexpectedly.

* Are you really, REALLY, called or do you just want to be a shaman? Do you know what the difference is? I am not saying you should not add shamanic practices to your spiritual path if you are not called to shamanize, but I am suggesting you be honest with yourself about whether you really have been called or not.

* Chant out loud, not just in your head. Repetition is only part of the purpose of chanting, using your voice and your breath is also necessary to make it worth your while. Vibration, breath, voice, repetition, intent, focus, energy and consciousness raising … these are what chanting is about.

* Ritual before a crossing matters, especially when you are first starting out. Think of it this way: First you enter into a ritual mindset, then into an altered state, and then you cross. X, Y, Z. There are good reasons why shamans around the world do certain things a certain way, wearing a specific costume, fasting, drumming, lighting candles, making offerings and so forth. Yes, part of the reason for these things may simply be for show (nothing like the placebo effect to help you along a bit right?) but the main purpose for these ritualistic actions is to prepare the mind, body and soul.

* Stick to it. It’s hard to stick to a single visualization or one chant or one drumming rhythm in a single ritual. But the idea here is to train your self like Pavlov’s dogs. Changing chants and such mid rite is like switching gears in your brain. Experienced practitioners have worked with one rhythm, one herb, one chant or one visualization until they know exactly how it affects them and what it does for them, and then they work with something else for a while, adding to their repertoire. Then they can “switch gears” according to their needs.

* It can take a while to learn what an altered state feels like for you, how to hold on to it and what to do from there. This is why the things listed above are so important.

* Flying ointments are like the usher in a posh theatre. Their purpose is to hold the door for you and help you find your seat. However you still have to buy the tickets, get to the theatre, walk through the door, watch the show and find your way back up the aisle afterwards. They can only do so much for you, they make your work easier but you still have to do the work.

Full on entheogens and hallucinogens, such as a good sized dose of datura, work a little differently than a flying ointment of mugwort or wormwood. These will grab you by the throat, drag you into the theatre, shove you into a seat and you don’t even get to choose what play you watch before being ejected face first out the door at its end.

* Expect it to be unpleasant. Many people give up once they start to feel seasick, dizzy, or uncomfortable. Altered states and Hedge crossing can be disorienting and feel very strange and be rather unpleasant. When working with tools such as ointments, tinctures, and smoke (to name a few) your body may be unhappy. Drumming, swaying, rattling and many meditative postures can give you sore muscles. You’re supposed to puke during a sweat lodge, a Sundance is really quite painful, and most entheogens make you sick and you can get lost wandering around on the otherside and fuck yourself up. Hedge crossing is for the stalwart souls willing to deal with a little discomfort and for those willing to risk going crazy as well.

* What is your goal? What is it you want to achieve? Why? What is your motivation for crossing and what do you want to gain from it? Until you know what you want to do and why, everything else will not fall into place. Be clear, do your research. Have intent. (Yes this is a repeat)

* If at first you don’t succeed try, try again.

* Yes, for some people this all comes naturally. Those folks are rare, don’t be sad if you aren’t one of them.

* Check out these articles and the books they suggest (if any) also read using your brain and critical thinking skills.

http://witchofforestgrove.com/2010/06/18/walking-between-worlds/

http://witchofforestgrove.com/2010/04/14/shapeshifting/

http://www.sacred-texts.com/sha/sis/index.htm

http://www.sacred-texts.com/earth/boe/boe16.htm

http://www.sacred-texts.com/sha/anim/index.htm

http://www.sacred-texts.com/neu/poe/poe03.htm

http://www.sacred-texts.com/neu/celt/sce/index.htm

http://www.adf.org/articles/cosmology/otherworld.html

http://www.sacred-texts.com/pag/wcwe/wcweapp5.htm

http://bitterwitchx.livejournal.com/3982.html

* Check out these books (click here)

“Observe the wonders as they occur around you.

Don’t claim them.

Feel the artistry moving through, and be silent.” ~ Jalal ad-Din Rumi

(And yes I know a Sufi poet and a Shaman are two different things, but you can never have too much Rumi)

Related Post: Risk vs Reward

(Breaking the rules of wordless Wednesday … Sorry I haven’t been around much! I have lots going on right now. I’m writing like crazy, reading like crazy, working and job hunting, Bren’s birthday is coming up, helping with the starting of a ritual group, planning and performing all night rituals and Hedge crossings, doing some wood burning, there’s the podcast … the list goes on.

Two things I owe you guys: an article on Hedge Crossing for here and an article on building a relationship with a landscape for New World Witchery, I hope to have these finished up asap.

Also check out the upcoming book from Pendraig Publishing called “To Fly by Night” recognize any names? Only my first name is listed right now hehehehe)

I love Walking the Hedge’s Wild Geek Hang aka the forum (FYI: “wild geek hang” is an anagram for “walking the hedge” hehehehe)

Here’s the start of a great thread going right now called Seeking help with protective charms:

pa_hsia says:

“I want to make a couple of protective charms for my new house – goodness knows we need some if this last month is anything to go by – so I’ve been doing a bit of reading on the topic, focusing on English folk magic and East Anglian (Anglo-Saxon) charms as my particular area of interest.

I think I understand how they work – sympathetic magic, mostly, as well as warding sigils and protective spirits – and I can more-or-less extrapolate reasons for why the charms are made how they are, but the reasoning behind one eludes me.

According to the Times Online, at least one Witch’s Bottle contained a leather heart stuck through with an iron nail.
I know that this is a symbolic representation of a charm for the protection of livestock – a bullock’s heart pierced by pins or nails and placed in the chimney – but I cannot find out how the original charm is meant to work.
I’m sure I’m overlooking something, but I cannot for the life of me figure out what it is.

Can anyone point me in the right direction?”

Juniper (that’s me) responds:

I know the bottle you speak of, as I studied it when researching for the Witch Bottle article I wrote a while back.
http://walkingthehedge.net/wildgeekhang … ;Itemid=68

I do not think this bottle was made to protect livestock at all, I think it is love related. Let me explain.

First of all this bottle was found in a home in Greenwich which is part of London, meaning this bottle and the person making it was in the city. The person who owned this home may have had a horse, but not livestock. Also there are a number of charms and such for livestock protection; they are always found in the pasture itself, in the barn, tied to the fencing etc … near the animals themselves and not in the home.

If someone wanted to signify a bullock’s heart, it was easy enough back then to simply go to the butcher and buy a heart, and add a slice or two of actual heart to the bottle.

Symbolic hearts <3 mean the heart in the sense of love, desire, romance. For the person making this bottle, it is less likely the leather piece cut into a symbolic heart shape meant a real organ heart; it meant love/desire/romance to their mind.

From Wikipedia:

“In European traditional art and folklore, the heart symbol is drawn in a stylized shape. This shape is typically coloured red, suggesting both blood and, in many cultures, passion and strong emotion. The hearts have constituted, since the 15th century, one of the red suits in most playing card decks. The shape is particularly associated with romantic love; it is often seen on St. Valentine’s Day cards, candy boxes, and similar popular culture artefacts as a symbol of romantic love.
What the traditional “heart shape” actually depicts is a matter of some controversy. It only vaguely resembles the human heart.
The seed of the silphium plant, used in ancient times as an herbal contraceptive, has been suggested as the source of the heart symbol.

… Inverted heart symbols have been used in heraldry as stylized testicles (coglioni in Italian) as in the canting arms of the Colleonis of Milan.”

The fact that the heart is made of leather may or may not be significant. After all, leather was a readily available material at the time, easier to come by than many textiles in fact. Using leather may have just been using what was at hand, much like one of us using a left over piece of broadcloth from the scrap box.

The fact that it was pierced makes me think of Cupid’s arrow, or a broken heart. The symbolism of a pierced heart was around back then, and means much of the same thing as it does today.

Other than the heart this bellamine bottle also

“contained 12 bent iron nails (one of which pierced a small leather heart), eight brass pins, 10 adult fingernail pairings (not from a manual worker, but a person “of some social standing”), a quantity of hair and urine with traces of nicotine, indicating it had come from a smoker. There were also traces of sulphur, then known as brimstone, and what is thought to be navel fluff.” ~ Fortean Times

A Witch bottle was made using ingredient from the person, place or thing it was meant to protect. Aside from the leather there is no pieces of livestock in the this bottle.

An Old Bailey court record from 1682 documents that a husband, believing his wife to be afflicted by witchcraft, was advised by a Spitalfields apothecary to

“take a quart of your Wive’s urine, the paring of her Nails, some of her Hair, and such like, and boyl them well in a Pipkin.”

We know the finger nails come from an upper class man. That the urine came form a smoker and that most women did not smoke back then. So we know the person mean to receive this spell breaking or the effects of the charm was probably male and reasonably well to do.

I think most likely this bottle was meant to cure someone of a particular curse … love. Perhaps the person making it was trying to be free of someone who was not taking no as answer, perhaps this person was trying to make someone fall in love with them.

I think the most likely case is this person felt they had a love spell cast on them and needed to break it. What kind of love spell? I don’t know, maybe an unlucky in love spell, maybe they thought someone had been enspelled to fall in love with them, or maybe they were having a hard time getting over someone and felt it was a curse.

Maybe, just maybe they were trying to make someone fall in love with them. There are twelve nails in the bottle, the last one piercing the leather. Perhaps someone was hoping for another to love them a little more or a little less, each month over the course of a year?

It is possible the person making the bottle was not the person who needed the magick. It was common to hire someone, such as Cunning Folk to do it for you; it was also common to do it for a family member, with or without their permission. Maybe a concerned parent, wanting to keep his or her child away from a lover or someone they had affection for created the bottle.

Certainly one of the more common spells requested today is to help someone move on from a relationship that has ended, that they want to end, or to stop obsessing over someone. People 300 years ago were not so different.

Well that’s the first two posts, there’s more and hopefully you’ll join in, either in that thread or another one … or start one!

Physical magazines are dying out for four main reasons:

1) Most people in Western Society under the age of 30 learned to type on a keyboard right along with learning how to write on paper. Folks are just as comfortable reading on a Kindle or PC as reading a book or magazine. Also digital information can be stored on a single, small external hard-drive whereas magazines fill boxes that take up much more space and can become fire hazards. The days of keeping old magazines in boxes for decades are coming to a close.

2) Magazines are made of paper. Paper is made of trees and deforestation is bad. Also most magazines are made of that glossy stuff you can’t even recycle, compost properly, build a decent fire with, or lay down to paper train your puppy.

3) There’s a recession going on. Rather a lot of us are trapped in dead end entry level position jobs because a certain generation didn’t save up and thus retire when they were supposed to. Now that they are retiring, they are expecting us to help take care of them, and our own families, while stuck in dead end entry level positions. Also most of them have remarried so most of us don’t have two parents, we have two sets of ageing parents. That’s if you have a job at all right now. My point? Magazines take up disposable income people just don’t have.

4) Most stuff found in Pagan periodicals are opinion pieces, 101 re-hash, “what I did for Beltaine” articles, advertising and bad poetry. In short, it’s all crap I can get for free reading people’s blogs.

Links:

Wild Hunt Blog

Dr. Brendan Myer’s website

The statement thus far:

Part 1

(Short version for print distribution.)

We are here –

– A circle of spiritual people from many traditions, groves, hearths, and circles. We are young and old, from many walks of life, and many parts of the world. We are Pagans of the modern era, Druids, Heathens, Wiccans, Witches, Shamans, practitioners of magical lore, and many more paths besides these. We walk the paths of the sacred Earth, in the footsteps of the Goddesses and Gods of the Land, the Sea, the Sky, and the Tribe.

2. We have learned of recent incidents of sexual exploitation and abuse perpetrated by individuals claiming to be religious teachers, some of whom claimed to be members of our community. In response to these incidents, we have crafted this statement.

3. We hereby categorically reject, disavow, oppose, and repudiate any and all coerced, nonconsensual, harmful or exploitative sexual acts, especially when claimed to be part of our ways and traditions. We identify all such acts as sexual abuse, and we refuse to tolerate them in our community.

4. Many of us believe the human body is profoundly sacred. Many of us believe that the presence of the Divine dwells within in the body. We therefore find that human sexuality, and acts of love and pleasure between consenting, informed, and mature people, have great religious significance. We affirm the goodness of human sexuality, and the goodness of celebrating sexual identity.

5. Because of these beliefs, we also find that coerced, nonconsensual, harmful or exploitative sexual acts are extraordinary affronts to the Divine presence which dwells within every human body. These acts grievously harm the victim, and inflict deep wounds upon the sense of bodily identity which all of us hold so dear.

6. A sexual predator who exploits the relationship of trust that exists between teacher and seeker harms the whole religious community, and undermines the good work of the honourable teachers in our midst. Similarly, acts of sexual abuse between seekers in the same circle, whether one party is a teacher or not, also harm the whole community.

7. An accusation of sexual exploitation is a very serious matter. The accusation alone, even in the absence of evidence, can damage the reputation and the self esteem of good people. We therefore find that a false or vindictive accusation of sexual misconduct is but another form of sexual abuse.

8. Yet we also recognize that real sexual abuse victims experience deep feelings of guilt and shame, and that they often struggle to admit that they have been abused. Their condition should not be made worse by a predisposition to doubt the validity of their claims. Nor should they be automatically counter-accused of having a vindictive intention, or of lying. We hold that anyone alleging sexual abuse should always be treated with compassion as a primary response, and that claims of sexual abuse should be handled with intelligence and concern for all.

9. We voluntarily commit ourselves to this declaration, and we encourage others to commit themselves to it, whatever their path.

Part 2

(for internet distribution, which includes part 1 as well as the following discussion.)

1. Our movement has many principles of moral thought, not just one singular monolithic principle. As there are many gods in the world, so there are many models of the good and worthwhile life for humankind. Some of us practice Heroic Virtue, others Classical virtue, others a Utilitarian principle such as the Wiccan Rede. There are also many among us who find that ethical principles are revealed through the intuition of a Divine presence that dwells within the human heart and mind. This presence unites us with the Earth, with each other, and with the cosmos.

2. Among our many traditions, groves, hearths, circles, and communities, there are broad areas of moral agreement. For the purpose of this statement, we (the authors and the undersigned) wish to emphasize the matter of sexual abuse. We agree to the broad and general principle that the human body is a sacred temple, a work of art, and a good home for the self and the soul. Many of us believe that the body is the dwelling-place of the Divine, and the seat of a deeply integrated web of relations which ultimately includes the whole of life on Earth. The human body is thus among the first of all things that deserve our care and respect. On this principle, the differences between our various circles tend to be only a matter of emphasis. Indeed, on this principle, we may share some moral agreement with the dominant religious traditions of our dominant culture: the view that the body is made in the image of the Divine.

3. In our circles, the sacredness of the body, as a religious truth, leads to positive conclusions about human sexuality. Our view is that sexuality, sexual identity, sexual expression, and acts of love and pleasure, between consenting, informed, and mature people, have great religious significance. Indeed such acts can take on the significance of ritual. We hold that our sexual identities are worthy of celebration. And for many of us, an occasion of shared sexual pleasure and lovemaking is a most spiritually meaningful event: a communion with the Divine which dwells within ourselves and within each other.

4. Indeed, there are some traditions in which a sexual act is performed as part of some rituals, such as higher-level initiations. Various names designate these rituals: Heiros Gamos, the Great Marriage, or the Great Rite, to name a few. In most cases, the Great Marriage is performed “in token”: for instance, a priest touches the tip of a wand or a blade to the bottom of a chalice held by a priestess. This is an ancient gesture, with precedents in the ancient cultures of the Greeks, the Romans, the Hindus, and other great civilizations of the distant past.

5. Naturally, given our perspective on the sacredness of the body, our view is that all coerced, nonconsensual, harmful or exploitative sexual acts, are seriously morally wrong. We find that sexual exploitation and violence are particularly worse than other forms of criminality, such as property offences, because sexual offences invade the body. Sexual abuse ignores the sacredness of the body, and ignores the privacy, the dignity, and the freedom of the victim to use and delight in his or her own body. It is an extraordinary affront to the Divine presence which dwells within every human body and which animates the body with goodness. It severely harms the victim, and degrades the dignity of both victim and offender. Sexual abuse also inflicts deep wounds upon the precious sense of bodily identity which all of us hold so dear. No exceptions or relativist interpretations can alter the basic moral wrongness of sexual exploitation and violence. We identify all such acts as sexual abuse, and we refuse to tolerate them in our community.

6. Thus in our contemporary circles, the rite of the Great Marriage, if it is not performed in token,  is held privately and by invitation only. The participants come in full knowledge of what they have been invited to. If there are any initiatory “surprises”, they are never intended to violate the sacredness of the seeker’s body. Ideally, the invitees already know, love, and trust one another. They have already given their informed consent, and retain the right to withdraw from the event without prejudice at any time. When we mix sexuality with religion, there is no space for deception or coercion. Religious sexuality is always consensual and never obligatory. No one should enter a circle with eyes covered when sexuality, sexual identity, and the sanctity of his or her own body is put to a test. This remains true even when the ritual participants are not strangers to each other. Initiatory surprises, tests, and ordeals are intended to help a seeker find the sacred within him or her self. If they threaten or invade that self, then the initiators are harming, and not helping, the seeker.

7. If someone finds a private group’s practices uncomfortable, he or she is always free to find another group to join. It is wrong to hold someone back from spiritual progress or knowledge for refusing to participate in a sexual act. We are always right to doubt the sincerity, honour, and spirituality of someone who claims that a sexual act is a mandatory requirement for initiation, or for any kind of relationship with the gods, goddesses, or deities.

8. An accusation of sexual exploitation is a very serious matter. The accusation alone, even in the absence of evidence, can damage the reputation and the self esteem of good people. We therefore find that a false or vindictive accusation of sexual misconduct is another form of sexual abuse.

9. Yet we also recognize that real sexual abuse victims experience deep feelings of guilt and shame, and that they often struggle to admit that they have been abused. Their condition should not be made worse by a predisposition doubt the validity of their claims. Nor should they be automatically counter-accused of having a vindictive intention, or of lying. We hold that anyone alleging sexual abuse should always be treated with compassion as a primary response, and that claims of sexual abuse should be handled with intelligence and concern for all.

10. It is clear that one need not be a spiritual person to recognize the wrongness of sexual abuse. Yet we are especially outraged when the perpetrator is a leader or a teacher in a religious community. In our circles, religious teachers are held in high esteem. A seeker who approaches a teacher in search of spiritual guidance and comfort offers a special kind of trust to the teacher. Teachers and seekers often open their hearts and minds to each other, and thus they becomes very vulnerable. It is for this reason many of our traditions require teachers to possess not only great knowledge, but also great integrity and honour. It is also for this reason that sexual predators will pose as religious teacher: in that way, they may find more victims for their gratification. There are also some teachers who, exploiting the trust given them, become sexual predators as well.

11. Furthermore, a person who uses this relationship of trust to exploit people thus harms the whole social environment in which teaching and seeking take place. For the sexual predator’s harm touches more than just the victim. It affects all the victim’s friends, family members, fellow seekers in the same circle, colleagues at work, and anyone to whom the victim may turn for help. The harm of sexual abuse thus affects numerous other people who the predator may not know, nor ever meet. Moreover, sexual abuse also casts suspicion and doubt on the intentions of the honourable teachers in our midst, undermining the good work that they do.

12. Finally a sexual predator can sometimes exploit the relations of trust that grow between fellow seekers in the same tradition, hearth, or circle, even when he or she does not pose as a teacher. This kind of exploitation also harms the whole community. In all cases, we maintain our condemnation of unwanted sexual acts.

Therefore –

We, the authors and signatories of this statement, commit ourselves to:

• Demonstrate by example a fully moral sexual spirituality;

• Vigorously entreat others to agree to the principles of this statement;

• Handle all accusations of sexual exploitation and misconduct with intelligence and compassion, for victims of real sexual harm, and for victims of false or vindictive accusations;

• Cooperate with the police when an incident of sexual abuse in our circles is under investigation;

• Help bring comfort, medical assistance, legal aid, and spiritual healing, to victims, as far as ability and opportunity may allow; and

• Help seekers find groups, circles, traditions, or individual teachers, whose practice involves as much or as little sexuality as the seeker feels comfortable exploring.

We voluntarily commit ourselves to this declaration, and we encourage others to commit themselves to it, whatever their path.

We remain, respectfully,

A community of Pagans.