Democratic Forest Trusts (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.Democratic trusts with leadership elected by citizen-members promise to solve many of the problems afflicting both traditional government and corporate ownership of forestlands. This article explores these issues in some depth.Complexity and the Dream of Human Control of Eco-Systems (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.The title captures it. I then explore the kinds of institutions compatible with both nature and the modern world that are implied from this analysis.Rethinking the Obvious: Modernity and Living Respectfully With Nature (PDF)The Trumpeter: Journal of Ecosophy, Winter, 1997.Modernity is usually considered a wrong turn in terms of respect for and sustaining the environment. I argue the reality is more complex, for modernity has freed us from personal dependence on agriculture, ended the economic value of children, radically reduced the likelihood of large scale wat, and shifted much production to intellectual rather than material capital. This partially decouples society from nature, which gives us important opportunities as well as problems.Towards an Ecocentric Political Economy (PDF)The Trumpeter, Fall, 1996.This paper begins my effort at showing how liberal modernity can be harmonized with an ecocentric perspective on our relationship with the natural world. It is a corrective to much “free market environmental” literature that sacrifices Nature to money as well as to anti-liberal attacks by well-meaning but economically naïve environmentalists.Unexpected Harmonies: Self-Organization in Liberal Modernity and Ecology (PDF)The Trumpeter, Journal of Ecosophy, 10:1, Winter 1993This is my initial paper exploring how what I term ‘evolutionary liberal’ thought can be an important means by which society and nature can be brought into greater harmony. The other Trumpeter papers build on it.Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberalism (PDF)Review of Politics, Fall, 1996.Liberal thought and deep ecology are usually regarded as mutually exclusive. But the “evolutionary” tradition offers a way to integrate the two through commonalties in the work of David Hume, Michael Polanyi, Arne Naess, and Aldo Leopold, providing a stronger foundation for liberalism while strengthening the case for an ecocentric ethic.(Related subjects: Ecology)Saving Western Towns: A Jeffersonian Green Proposal (PDF)in Writers on the Range, Karl Hess and John Baden, eds., University Press of Colorado, 1998.Developmental pressures in the rural and small town West involve three groups: long term residents, new arrivals, and environmentalists. Today their interests often conflict. This conflict is in part the outcome of institutions which prevent harmonizing competing interests. The concept of developmental trusts, both for rural regions and for small communities offers a means whereby these interests can be harmonized for the benefit of all concerned.(Related subjects: Politics)Social Ecology, Deep Ecology, and Liberalism (PDF)Critical Review, 6: 2-3, 1992.Murray Bookchin is considered a leading radical environmental theorist. However, his analysis is incapable of leading humankind towards a more respectful and sustainable relationship with the natural world. Criticisms of Bookchin from both the deep ecology and evolutionary liberal perspective complement one another, pointing the way towards a better understanding of how modernity relates to the environment.The paper as a whole offers an early discussion of issues that are more clearly addressed in later papers, particularly Deep Ecology and Liberalism (1996) and the three Trumpeter articles in 1997, 1996, and 1993. However, there are other ideas in the article which have not been developed more thoroughly elsewhere.
We had our first Wicca 101 class last night, on Mabon, the
Equinox. Along with the Priestess
who is co-teaching, we had five students: two with previous experience, the
others without. A sixth, also a
newbie, will join us at our second meeting. After that, the class will be closed. It’s a nice size: big enough to have
some coven type experiences later on and small enough for us to attend to every
one individually. Plus we fit
comfortably into my living room.
We discussed what Paganism was, and what distinguished
Wiccan Paganism, especially the British Traditional sort, from other kinds of
NeoPaganism. We covered this
information fairly briefly but will return to it from time to time.
We then moved
on to basic Wiccan ethics, the Rede and the law of Threefold Return. We discussed how these principles
differed from a list of rules, how they would encourage us to think deeply abut
the ethical consequences of our actions when another was hurt, for in many cases
that is inevitable.
Finally, along these
lines, we covered basic magickal etiquette: How to conduct yourselves around
magickal instruments, others and your own. Again, we’ll return to these issues from time to time.
I
passed out a short list of books from within our traditions that are good for
getting oriented. Stuart Farrar’s
What Witches Do is a classic in my view. We also
recommended two books by Stuart
and Janet, Eight Sabbats for Witches and The WitchesWay, that have been combined into the
bizarrely named The Witches’ Bible , the ABC of Witchcraft and The Rebirth of Witchcraft
by Doreen Valiente, and Wiccan Roots
Phillip Heselton. We did not
require that people read them, but we encouraged it if they are interested in
more book learning.
While I am
a fan of learning by doing, some things just need to be said. Then we started
the experiential side.
We started by
learning some basics about energy.
First how to see it around your own hands, which most accomplished on
their first try.
Then we explored one way to feel it, which I explained in this blog earlier.
Almost everyone, I think everyone, could feel it rising off the top of
another’s head.
More interestingly for
the skeptics, almost everyone could feel when a person passed their hands
rather far over the top of their head.
These exercises demonstrated better than any book could that we are
enmeshed in fields of energy that come from everyone and every thing.
The
Priestsess and I explained that a
major dimension of Craft work involved being able to sense and manipulate this
energy, and encouraged them to familiarize themselves with it on their own
before the next meeting.
The
final exercise was to breathe in a beautiful peaceful blue light, centering it
in their hearts. Once it was
strongly there, they were asked to move it throughout their upper torso,
through their shoulders, and down one arm and through their hands. Once they could feel it flowing through
their hands, the passed the other hand pam to palm slowly across the energized
one, keeping at least several inches apart. Again, our students could all feel
the difference. Everyone
then was asked to pay attention to how the feeling within where we met had
changed due to the difference in the quality of energy people were deliberately
working with.
Good stuff. Everyone left happy with their first Wicca 101 class. We will meet again in two weeks.
Why
do I relate this story? To show
one way such a class could be conducted.
There is no one right way any more than there is one right Wiccan or
Pagan or Religious tradition. I
hope other teachers will relate their own experiences that might inspire or
guide the rest of us.



posted September 23, 2009 at 2:55 pm
can anyone recommend any good books on witchcraft? i have some by raven grimassi, which are great! i also stumbled upon a site http://www.lovespells911.com that is helpful as well. im writing a paper on witchcraft for a class im taking. thank you! elissa jay
posted September 23, 2009 at 3:25 pm
Elissa?
5th paragraph down in Gus’s report of his class is the Recommended Reading List for his class in British Traditional Wicca (aka Wicca 101)
posted September 23, 2009 at 5:26 pm
I had been an active practitioner for maybe 8-9 years (learned at age 12-13) before I read any books about Neo-Pagans actually doing magic and how they went about it. That is, I am also an advocate for learning by doing.
What I learned first involved grounding, centering, and discovering a safe place and infallibly and rapidly going there. I did not undertake any energy management techniques until my teacher was confident that I could ground, center, and go to safety.
I did not learn any formal color correspondences for qualities of energy, but discovered that, for me, healing energy tends to be pinkish yellow and harmful energy tied to ailments and psychic obstacles tends to be purplish black to puce.
posted September 23, 2009 at 5:35 pm
I heard a great radio show on the topic of paganism and wicca the best ever at w w w .shockawenow. n e t
posted September 23, 2009 at 5:41 pm
Heh, this sounds about like what we do in Wicca 101 in my town, especially the energy bits. Glad it went well!
posted October 1, 2009 at 7:58 am
I’ve seen postings from “Shock” elsewhere on this site, and s/he sounded wholely opposed to Wicca. I found no reference to Wicca on that site, only to evangelical Christianity. “Shock,” if you want to tell us where we can find references to Wiccan on your site, please include some kind of link.
Personally, I have to question whether you know thing one about Wicca.
Good reading list, Mr. diZerega. Personally, I’d be inclined to include Adler’s “Drawing Down the Moon” for a broader overview (or “The Pagan Path” by Farrar and Bone, if you want something less comprehensive but more recent), perhaps Starhawk’s “Spiral Dance” for the feminist Wicca perspective, and Cunningham’s “The Truth About Witchcraft Today,” which is surprisingly good.
posted October 1, 2009 at 9:41 am
Rob, that was Shock’s way of pointing us to the Christian Extremists’ viewpoint on Paganism. Proselytising, pure and simple.
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