Monthly Archives: September 2015

Nine Day Solstice Program – Mago Academy

nine-day-solstice-celebrarion-poster-2

Regarding last week’s call for contributions for the book program, here is more information:

“We anticipate the Nine-Day Solstice Celebration to be an event of joy, solidarity, and self-empowerment for us, Goddessians/Magoists and all in WE! Why the Solstice season? Celebrating the day of December Solstice would be a way of balancing ourselves, as human members of the terrestrial community including the moon, with the songs and dances of the cosmic community. Traditionally, Winter Solstice in the Northern Hemisphere marks a new beginning of the year’s cycle for the earthly community in the North. We would take this seasonal mark as a symbol for us to recognize the oneness of the whole community, as our ancient ancestors did.”

Web page for the event is here. There will also be a program on meditation guides and possibly one about women artists.

Here is the tentative schedule:

Day 1 (Dec. 14): Opening by Mago Sisters and Mago Circle Members hosted by Helen Hwang, Trista Hendren, and/or Kaalii Cargill
Day 2 (Dec. 15): Mothers and Daughters hosted by Trista Lee Hendren Løberg
Day 3 (Dec. 16): 2015 Published Goddess/Female Divine Books hosted by Hearth Moon Rising
Day 4 (Dec. 17): Seeking Inner Voice of S/HE (Meditation Guides) hosted by Marie de Kock
Day 5 (Dec. 18): She Rises Contributors Speak hosted by Barbara Daughter
Day 6 (Dec. 19): Goddess Pilgrimages hosted by Kaalii Cargill
Day 7 (Dec. 20):
Day 8 (Dec. 21):
Day 9 (Dec. 22): The Collective Rising: Our Visions and Dreams for 2016 hosted by Trista Hendren, Kaalii Cargill, and/or Helen Hwang

More information and links for accessing the programs will appear closer to the event.

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Call for Contributions

Painting by Harriette Ronner

Painting by Harriet Ronner

Seeking contributions from authors whose books were published or will be published in 2015 for an hour-long presentation and discussion during the Nine Days of Solstice event December 16. Books must have a spiritual feminist focus and can be fiction, nonfiction, or poetry. Books only! No articles, CDs, or videos. Publication date must be 2015. Submit a picture of the book cover and your own photo in jpeg format along with a 100-200 word summary of your book in a Microsoft Word or Text file. Also include a 1 or 2 sentence biography. State whether you would be available for a short live interview and if so whether you have a WebCam. Interview and WebCam are optional. Entries will be selected to provide a good mixture of material for an hour long program and not all entries will be included. Authors selected for interview will be notified by email. Authors whose books will be included will be posted at the Mago Academy website http://magocademy.org by December 1. Send entries or questions to Hearth Moon Rising (hearthmoon@gmail.com)

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What’s in a Name? Part III (Shaman)

vennshaman

Their priests (whom they call Quiokosoughs) are no other but such as our English witches are.
Reverend Alexander Whitaker, Good newes from Virginia (sermon), 1613.

A question arose after my post on Witches and Wiccans regarding the difference between a shaman and a Witch. The answer is both simple and complex. The simple (and correct) answer is that there is no difference, except that one category is larger than the other. To give an analogy, what’s the difference between a Lutheran and a Christian? They are not different, are they? Not all Christians are Lutherans, but all Lutherans are Christians. The complexity with Witchcraft arises from the illogical but determined efforts of anthropologists to turn “witch” and “shaman” into discrete categories.

Let’s turn to the dictionary definition of “shaman” first. This is from Random House:

(esp. among certain tribal peoples) a person who acts as an intermediary between the natural and supernatural worlds, using magic to cure illness, foretell the future, control spiritual forces, etc.

Witches act as intermediaries “between the natural and supernatural worlds” by performing complex rituals or more simple spells that are usually geared toward healing, divination, or controlling the outcome of events (such as bringing rain or finding a job). Witches are not, however, the “certain tribal peoples” that the word typically refers to. The origin of “shaman” is contested, but most believe it to be of Siberian origin. It has an identical meaning in the Evenki language. It might properly be used only to refer to a similar group of magical practices from Siberia, but it is more generally applied. Attempts have been made to limit the application by specifying that it must refer to a tribal group, indigenous practices, the use of trance states, origin in non-urban societies, long-standing evolution in nature-based societies, and practices which have continuity. Witches contend that their religion meets all of these requirements while many academic scholars contend that it does not. Honest scholarship favors the Witches’ point of view, but some might ask whether the quest for a shamanic definition that excludes Witches is itself rooted in dishonesty about the tenaciousness of Europe’s magical legacy, as well as visceral prejudice against Witches fostered by Christianity.

My definition of a “shaman,” a bit tongue-in-cheek, is someone who doesn’t use that word. All “shamanic” traditions have their own word for their priests and priestesses, and outside of Central Asia that word is never “shaman.” In English, the word is “witch,” with all its baggage.

Nonetheless there is an unmistakable need for a generic word for “a person who acts as an intermediary between the natural and supernatural worlds, using magic, etc.,” because we need a word for comparing practices in a cross-cultural sense. That word has become “shaman.”

Marketing has also created or exacerbated a perception of a dichotomy between Witchcraft and other forms of shamanism. Books and courses that are not related to Witchcraft are frequently described as “shamanic” to their intended audience, with “shamanic” meaning everything but Witchcraft. Quizzing the purveyors of this material, they acknowledge that Witchcraft is a form of shamanism, but they feel that including Witchcraft under their shamanic banner hampers their marketing efforts. Doubtless this relates to the fierce prejudice against witchcraft which still resides with the general public. On the other side of the equation, Witches themselves sometimes object to the word “shaman,” feeling like a word popularized outside of their religions should not be applied to them.

So all Witches are shamans, but not all shamans are Witches. Are all Pagans shamans? No. Paganism and Witchcraft are polytheistic religions with a European or Mediterranean origin, but not all Pagans cast spells or perform magic with the intention of influencing events. So all Witches are Pagans, all Witches are shamans, some Pagans who are not Witches are shamans, but not all Pagans are shamans. Got that?

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You’ve Lost That Loving Feeling: Another vlog post

Venus is stationary and about to go direct, so maybe that’s why social media has been unusually crazy lately. Here’s my short take on it.

Easier to trash than to confront
Easy to assume bad motives
Easy to assume stupidity
Hard to trust that women have made choices based on experience and reflection
Don’t trust women don’t trust women trust women to have made decisions to harm you
Impossible to speak directly and then let go
Impossible to speak
Easy to trash.

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