- Tradition.
1. What tradition or path are you following and for how long?
- I describe my *path* as Shamanic Wicca, although it is not a “tradition” in the sense that it has been handed down to me intact from a single source. It *is* a tradition in the sense that it has a well-defined structure and I have been practicing it consistently since 1988.
- How Did You Discover It
2. How did you first discover it?
- In one sense, it was a gradual learning process as one insight led to another. I would often “re-invent the wheel” when it came to my spirituality. I would spend months agonizing about a spiritual issue, finally arriving at a personal insight, only to read an article or book a week later that confirmed what I had concluded. So I would say I discovered my path by direct personal epiphany, followed by community support that confirmed my beliefs.
- Sources of Information
3. What are your sources of information? Books Authors Teachers Etc.
- One of the first books that most directly inspired me to the path I now walk was “Earth Power” by Scott Cunningham. It confirmed all the ideas I had already developed, and filled in the blanks in a way that rang true for me.
Raymond Buckland’s “Complete Book of Witchcraft” (a.k.a. “The Big Blue Book”) was the first book that I read detailing the religion of Wicca, and was a major inspiration for me. Although often scoffed at now within the Wiccan community, this book brought Wicca out of the shadows and had a huge impact on the craft.
“Positive Magic” by Marion Weinstein is another text that deepened my understanding about spirituality, magic, the craft, and the ties that bind them together.
“Drawing Down the Moon” by Margot Adler and “Spiral Dance” by Starhawk remain cornerstone resources on my bookshelf.
“Celtic Shamanism: A Handbook” was the book that directly inspired me to pursue my inclinations to Shamanic practice. I long ago lost the book as a loaner, so I can’t recall the author. I don’t practice Celtic Shamanism, but the book was inspirational at the time I needed it.
When I first began studying the craft in the mid-80's, there were precious few good books on the subject, and not a lot of community to draw on. I had been studying from books and personal experience for over a year before I met my very first “genuine pagan” at my first pagan gathering. I am an avid learner, and attend as may workshops as I can at festivals. I have learned from each person and experience, but I’ve never had the opportunity to learn from any one individual in a structured “teacher/pupil” or “guide/seeker” relationship. Instead, I continue to go to as many local and international pagan gatherings and festivals as I can (at least one a year) where I can continue to network and learn from others.
- Previous Religion
4. Did you have a previous religion? How do you view it now?
- I was raised Episcopalian Protestant Christian. I consider the Episcopal Church to be “Back Door Catholic” since the liturgy, service, and holidays were all nearly verbatim with their Catholic counterpart, with the exception of the Catholic reverence for Mary and the Saints. My mother was the church organist and I sang in the choir and as a soloist until I was about 18. Although this meant I attended church services weekly, I did so as a “performer”, and not as a “participant”. I looked at the service differently, as an “insider” to the drama. I did not attend church for the religion, but to sing. I attended confirmation classes, but by the time I was “confirmed” in the faith at the age of 14, I knew that I really wasn’t a Christian by their own definition.
I now view my former religion with a kind of distant affection and amusement. I don’t have much contact with the Episcopal Church, since none of my family are currently Christian, and I have no other social obligations that lead me into contact with those of my former church. I have seen that many beginning neo-pagans nurse hostility toward their former religion. I think this is a natural part of the process of detaching from a set of imposed values while determining the fit of a new set of values. I’ve seen that most new pagans gradually come to terms with their old religion. I’ve been through the rejection phase myself, as I sought to form a new identity apart from the teachings imposed by the church. I personally have no problem with anyone else’s religion. However, I do wish that the same courtesy was extended to me. I have had fundamentalist Christians ride me pretty hard about not being a Christian, and it’s not a comfortable feeling, but I try not to hold ill feelings toward the entire religion because of the behavior of some individuals. I hold “fundamentalists” of any religion in suspicion because of their insistence that their truth is the only permissible truth.
- Emotion
5. What are the feelings associated with performing ritual activity?
- I *love* ritual. Ritual speaks the language of the spirit, and exalts me above normal, everyday life. When I do personal ritual, I am inwardly focused, meditative, and connected to the Source (or Divine). When leading rituals for a group, I am focused on the group energy, and where I’m trying to lead them. Performing a group ritual requires concentration to sense the group dynamics, and guide their energy toward the desired goal. Guiding a group ritual can feel deeply moving and inspirational, but I often feel emotionally drained at the end.
- 6. Is there a change of mood or atmosphere or special feelings?
- There definitely *should* be a change of atmosphere, if the ritual is constructed properly. A ritual is designed to mark something as special and important, whether the ritual is for some rite of passage, or to perform spellwork. In either case, ritual focuses the attention of the participant in a specialized way.
- 7. Do you feel a sense of group bonding with the group when in ritual activity?
- One goal of group ritual is to establish a sense of group purpose and shared energy and experience. Like any other shared emotional experience, a powerful group ritual can forge very tight bonds between members of a group.
- 8. Are Feelings/Emotions an important part of your religion?
- My years of experience with meditation has given me a sense of serenity and peacefulness. My contact with Divine is an ecstatic experience that I crave, and which continues to inspire my practice. Emotions are very important to my practice. Emotions create energy, which can be used for personal growth. I believe that we should not be slaves to our emotions, but rather we should acknowledge them, work with them, and allow them to motivate us to greater good.
- 9. What gives rise to these emotions and how are they expressed?
- Emotions are a natural consequence of living, however, we can choose which emotions to concentrate on and devote energy to. For example, anger is a natural emotion, but I try not to let it take too much of my energy. Hostile emotions like anger, jealousy, greed, and spite are challenges and opportunities for growth on our path to higher spiritual truth. By deliberately keeping our awareness centered in love, we can see the interconnectedness of the world.
- Mundane World
10. In what way do religious feelings spill over into your everyday life?
- My religious feelings translate directly into my personal values and dictate my ethical behavior. The way I interact with my family, neighbors, and coworkers are all a direct result of my religious convictions. The respectful way I treat myself, others and the earth are a result of the personal experience I had of the Goddess.
- 11. How, or in what way, is life different now as a Witch/Wiccan/Pagan?
- I’ve been a practicing Wiccan all of my adult life. I have no other personal experience to compare it to. I am very different than non-pagans I know in the sense that I seem to remain focused on the “bigger picture” more than they. I believe that the entire purpose of my life is to improve myself spiritually, and everything *of* the world and all that happens *in* the world are merely lessons to help me accomplish that. I see every situation, good and bad, as opportunities for growth. Although I’m concerned for the physical comfort of myself and my family, I know that life is not about the size of my house or the number of cars in the driveway.
- Praying
12. Do you pray?
- I meditate daily, which generally involves connection and communication with Divine. Calling this prayer depends on your definition. Most definitions of prayer include some form of entreaty or supplication, and I rarely make requests of Divinity. I sometimes pray for the health and/or safety of someone in need. Most of my prayer is to establish communion with Divine, and to express my sense of gratitude, wonder and joy.
- 13. Who or What do you pray to?
- I pray to the Lord and Lady, being the masculine and feminine aspects of Divine Energy. I generally do not pray to a specific aspect of Deity unless I have a direct request, in which case I will direct it to a Deity associated with my need.
- 14. What does it feel like when you pray?
- I feel serene joy when I pause in my daily life and touch base with Divine. I feel more peaceful, grounded, and present in the moment. This leads to less anxiety and a better capacity for remaining calm in the face of stressful situations.
- 15. How do you know praying works?
- I pray precisely for the effects described above. I do not believe that Deity *needs* our prayers. Prayer is for the person doing it, not for the Deity receiving it.
- 16. Are there special feelings?
- There is definitely a *special* feeling associated with connection with Divine. When I speak of peace, joy, and serenity, I am only barely describing the ecstatic sensation that completely floods the spirit. This level of connection is hard to establish, and even harder to maintain, but it remains the goal of my daily practice.
- Spells
17. Do you do spells?
- I consider a spell to be a set of words and/or actions designed to raise energy toward a goal. As so defined, I do spells.
- 18. Do you have to be in a different frame of mind to do spells?
- We raise energy by focusing our attention. To work a spell effectively, a person needs to be more mentally focused than most people normally are. Our normal consciousness is constantly distracted by everyday life, and our thoughts jump from place to place. A solid foundation in meditation is extremely helpful in connecting to, raising, and manipulating this magickal energy.
- 19. What happens when you do spells?
- I first must decide what it is that I feel I need, and examine why that need is so far unmet. I don’t do impulsive spells “to get stuff”. Often, it isn’t a real *need* at all, just a superficial want. Once I’ve examined my need, I decide how to best raise the energy and direct it toward that need. This varies hugely from spell to spell, depending on my need, and who I am that day. (I grow and change each day, (hopefully) so a spell that worked for me last year should ideally be reviewed and modified for me today.) I might light a candle, create an amulet pouch, make a talisman, work with knot magic, paint a picture, or a million other actions designed to focus my attention on my need. When I’m finished working the immediate spell, then I get busy doing the mundane manual labor that supports and facilitates the fulfillment of the need. I make the phone calls, write the letters, network, follow up leads, and otherwise create the right environment for my need to be met. Magic isn't instantaneous, and often requires patience. I also usually can't anticipate how my needs will be met, but I trust that they will be met in the best possible way. This attitude of trusting patience is important to the success of magick. It keeps the initial energy raised in the spellwork sustained until the spell is completed.
- 20. What do you do them for?
- I do spellwork to facilitate the movement of energy to flow in harmony with my goals. Examples of what I have done spells for: finding the perfect home; finding the perfect employment; ensuring that the essential physical needs of my family were met (shelter, food, clothing); to open lines of communication; to neutralize physically damaging weather; to ease a drought; to protect myself and loved ones from physical, mental, and spiritual harm; to draw abundance and prosperity into my life; to heal myself and others, and to send strength to those in need. (This is not an exclusive list, just what came to mind just now.)
- Authority
21. Do you think there needs to be some organization to legitimize or manage your belief system?
- This question strikes deeply. When I was first new to paganism, my desire was to reject the authority and organizational structure of my former religion. I do not feel that I need an organization to “manage” my belief structure for me. I believe that I, and only I, can determine what shall be true for me.
However, the need for “legitimacy” has recurred for me over the years of my ministry. It would be difficult to gain legal recognition of my ministerial duties because I do not have a congregation that meets in a regular location on a regular basis, nor am I a member of an organization that has gained legal recognition as a pagan “church”. (I became ordained through the Universal Life Church in 1995 to minister to a pagan of my acquaintance who became incarcerated. However, the ULC is not recognized by the state I live in) The recognition of my role within the pagan community does not extend beyond the pagan community, because pagans aren’t organized in a structure that most outsiders recognize as a valid religious tradition.
- Concepts of Self
22. What are you? Are you just a body or is there something else which is the essential you?
- I am far more than just a body. I believe that the body is merely the vessel that contains the spirit, and the vehicle by which we carry ourselves through this lifetime. The body is relatively unimportant, and I believe I’ll trade it in and get a new one when I need it. My Spirit is my most essential part of me.
- 23. Do you have a belief in reincarnation?
- Yes. I believe that our souls cannot possibly learn all they need to learn in a single lifetime. We continue to wear and discard bodies for as long as it takes to ultimately perfect the soul.
- 24. Do you have feelings about past lives?
- I had my first past life recall experience when I was only three. I deeply and instinctively knew that what I had experienced was a genuine memory of a different life, when I wore a different body. It never even occurred to me to think it was a dream. At age 34, I have two distinct memories of two different lifetimes, although I know I’ve probably had plenty others.
I get very suspicious, however, of tarot readings and psychics who claim to be able to tell you who and/or what you were in a former life. You wind up with far too many former kings, and not enough former peasants.
I generally believe that we are probably born without specific memories of our past lives for a reason, even if I don’t know what that reason might be. Perhaps our new central nervous systems couldn’t handle the overload of so many sophisticated memories at birth. Perhaps we are supposed to enter the game with a “clean slate”, unbiased toward or away from any specific lessons. I don’t think it’s important for me to nail the reason down. It’s sufficient to me that we are generally born without such memories. I don’t devote a lot of time trying to recapture memories of past lives. Sometimes, under extraordinary circumstances, one might recover a fragment of a memory of a past life. That fragment, when studied, generally has some bearing on what is happening in the current life, and has come for a reason. So basically, I think past life recall is on a “need-to-know” basis.
- 25. Do you have some other concept of an afterlife?
- I believe that after the body fails, the spirit is cut free from the physical plane. I have no reason to doubt all the “Near Death Experience” people who describe a white light, tunnel, and former relatives to greet you. That appears pretty universal, and the experience crosses all religious groups.
I call the “place” you go after death “The Summerlands”. It’s a pretty word for a spiritual plane that can’t really be described in a physical way, so “Summerlands” is as good a word as any. It’s a place where the Spirit pauses to reflect on its progress toward perfection, and renews itself at the Source of all Life.
I think that after death, the soul needs to evaluate the lifetime just lived, and figure out what it needs to continue to grow. I think time is an irrelevant concept in the “spirit plane”, therefore this evaluation process can take a nanosecond or a millennium. The spirit may decide to remain without a physical body for awhile, if there are things to be learned and accomplished without one. This explains “spirit guides” and “Guardian Angels” and other helpful, companion spirit beings. I believe that sometimes a spirit can get confused and “lost”, trapped between the world of form and the world of spirit. This explains many hauntings. (I believe that other hauntings are merely strong memories that have become imprinted on a place.)
I also believe that people create their own heaven and hell. I think it’s likely that the Spirit creates an image of the spirit plane according to what the recently deceased expects. In other words, if you fully expect to go to heaven, you’re likely to see feathered wings and harps upon death. If you believe that you are sinful and will burn in hell, you’ll probably feel a bit scorched before your spirit remembers that it doesn’t have a body anymore.
- Concepts of Sin
26. What is your concept of ‘‘sin’’?
- I don’t believe in “sin” as defined by the Catholic Church. I don’t believe that there are actions or behaviors that will damn a soul to hell for eternity. (Deeply evil acts might set a soul way back on it’s journey, however.) I believe that there are actions and behaviors that should not be condoned, but I don’t consider them “sinful”. I don’t think in terms of “sin”, I suppose. It’s a very Christian concept, and outside of my frame of reference.
Things that should be condemned are those things that violate our own inner sense of ethical behavior. If we all genuinely lived according to our own moral beliefs, (at all times with no cheating), then there would be no need of the ten commandments. We would always be treating others as we would like to be treated, and there would be no murder, theft, or slander.
- 27. Do you abide by the Wiccan Rede or some other code?
- As a Wiccan, I follow the Rede. I equate it with the “Golden Rule”: Do unto others as you would have them do unto you. I consider the Rede to mean that as long as my actions do not harm anyone or anything, I am free to do as I wish. I’ve seen many new Wiccans focus on the “do what I want” part of the Rede, and neglect the “harm none” prerequisite. Especially as a healer, “harm none” is my guiding principle in all that I do and say.
- 28. The Wiccan Rede is not like moral law(s). Some have the view that pagan beliefs are hedonist. How do you see that?
- The Rede is a “moral” law by the definition that morality concerns itself with judging the “goodness” or “badness” of actions or behavior. According to the Rede, any thought, word, or deed that causes harm is taboo.
As far as hedonism is concerned, part of the Rede can be considered hedonistic, insofar as a Pagan may pursue pleasure as a part of living a healthy, well-rounded life. Most Pagans do not have a sense of guilt automatically associated with receiving the gifts that this physical world offers. Rather, we see the physical world as an abundant source of joy that is our birthright as participants in the dance of life. Pagans may be considered “hedonists” by this definition of accepting pleasure from life.
But generally hedonism implies that this pursuit is somehow bad or excessive, and I haven’t seen this too often in the neo-pagan world. There are always a few people new to paganism who get giddy with the implied personal freedom associated with pagan philosophy, before they get a few good lessons on the concurrent responsibility. The “Harm None” rule places effective limits on the pursuits of pleasure for the mere sake of pleasure.
I believe that “Harm None” places stricter moral limits on Wiccans than the ten commandments do on Judeo-Christians.
- Belief
29. Assuming that belief is at the heart of religion, how do you, personally, come to believe? (I am trying to ask what leads you to be convinced that your religious ideas are true.)
- A combination of personal epiphany and a devotion to scholarship leads me to form my personal beliefs. I believe that we each have an innate sense of *knowing* a spiritual truth when we hear one... it’s merely a matter of training ourselves to listen to that deeper sense of knowing that we have within us. (I sometimes call this the inner “bullsh*t detector”) I think many people swallow any old piece of spiritual garbage without even questioning it first. This is true no matter what spiritual path is being followed.
As I continue to explore and question spiritual matters, I pass what I learn by my inner BS Detector. If it stinks, I discard it. If it “rings the inner bell of truth”, I see how this kernel of truth fits in with everything else I believe to be true.
I have a difficult time with the word “faith”. I don’t usually “take things on faith”, believing something simply because someone else tells me that I should. It always must make *sense* to me first, or I don’t accept it. I believe many things that I cannot confirm with my own senses, like atomic particles, radio waves, and the Eiffel Tower. Scholarship brings me to the point where these things *make sense* to me, they fit in with how I already believe the world to be, so I accept them to be true. My spiritual beliefs are formed in the same manner.
- 30. When you are engaged in activity with higher powers (Goddess, God) are you seeking favours or benefits in the form of power, understanding?
- I connect to Divine ultimately for the sense of ecstacy and fulfillment it brings me. It feels *natural* to be in direct contact with the Divine, and it exalts my spirit to be renewed at the Source. Once I have connected to the Divine, I receive the benefits of that contact: healing, greater intuitive understanding, a broader perspective, a stronger flow of personal power. I don’t usually “pray for” things. I believe that since we all have access to this Divine power, we have the ability to use it for good. We don’t need to “ask”. (And on the contrary, people who harbor ill feelings in their hearts will not be able to access this power as completely... a built-in safeguard.) On the other hand, if the circumstance I seek to remedy does not enable me to work, I will hand the situation over to God/dess and ask them to handle it as they see fit.
- 31. What satisfactions do you obtain from engaging in communication with the Goddess/God?
- As above, the sense of ecstacy and fulfillment I receive is a satisfaction that goes soul deep. When I have connected, *really* connected, (and not just going through the motions of an empty ritual) I feel so much more real and alive than before. My spirit feels cradled in pure love and strength. It’s like a belly-deep sigh of relief for the soul. I emerge from this contact feeling renewed; stronger, more intuitive, more patient, more loving, more aware of the interconnections in the world.
- 32. What convinces you that you are on the right path for you?
- I’m convinced that I’m on the right path for me because of a direct, personal experience with the Goddess, who informed me in no uncertain terms that I was to be Her teacher. Until that moment, I had only been reading about Wicca for about a year, and wasn’t entirely convinced that it *was* the path for me. My sticking point was Wicca’s belief in a God AND Goddess. I believed in Goddess as an intellectual concept, but I had never had any personal experience with Her Divine energy. Until that night.
- Special Experiences
33. Have you experienced a ‘‘special’’ moment or incident in connection with your religious life which involved intense feelings (Euphoria, Ecstasy, Visions or other strong feelings.)
- This experience happened fifteen years ago, and as an avid writer and poet, I’ve never been able to write about it in a way that really describes it. But no effort is wasted, so I offer you yet another attempt to describe the indescribable.
One summer evening, I was driving with a friend through a city park, when we saw the full moon. It had recently risen, and was still swollen and huge on the horizon. It radiated a golden glow that pulled us over to the side of the road to admire Her. Impulsively, we got out of the car and moved to the soft grass under a large tree where our view would be unobstructed.
The moon was hypnotic, and my friend and I fell silent as we slipped under the ancient spell of a beautiful moonrise. I lay back on the grass, and gradually felt myself sinking into the flesh of the earth. I felt my body melt and merge into the soil, and soon I became a *part* of the earth; passive, huge, gazing ever upward into the glowing eye of the moon. The moon stared down, filling my spirit with glowing golden light. I felt my spirit reflect that light back, merging with it until I glowed back at the moon.
At that moment, my psyche seemed wrenched open, the eyelids of my mind were peeled back with the rush of *knowing* that filled me. I saw galaxies born and die, and electrons spinning around the atom. I saw the complete order and purpose of the Universe. I glimpsed its own awareness of itself. I felt that I had *become* the Universe... I was deeply embraced by the mind of the Goddess. As I was mentally reeling with the enormity of it all, it was at this moment when She told me that I was to be Her teacher. My spirit vibrated with the force of Her command.
Slowly the glow receded from the center of my soul, the Universe shrank back down to manageable proportions, and gradually I began to be aware of my body as distinct from the ground beneath me. I opened eyes I hadn’t realized were closed, to discover tears streaming down my face. I looked over to my friend to see tears on her cheeks as well. Without exchanging a word, we somehow knew that we had both experienced something magical under the Moon that night.
- Structure
34. Do Pagans lack something by there being no ‘‘official’’ structure?
- I believe that the lack of structure undermines our sense of legitimacy in the outside world. Many pagans live in a community where their beliefs would be treated with disrespect, suspicion, and scorn. I think some sort of structure that is commonly recognized by the outside world would be helpful to pagans on the whole.
- 35. Do you see yourself as a follower of some one?
- No. I have a problem with the concept of “follower”, since I believe so strongly that each individual must discover the truth on their own. I don’t think you can get to your own truth by following someone else’s path.
- 36. Are witchcraft, Wicca, Druidry or other Pagan paths, in fact, religions?
- According to my definition, “religion” is based on an awareness and reverence for Deity, which gives rise to a set of ethical behaviors that govern action. So “religion” is a combined set of beliefs and actions. Accordingly, some pagan paths are religions, some are not. Wicca would be a religion because of its devotion to the God and Goddess, and their adherence to the Rede which governs behavior. Simple Witchcraft, being the working with energy, casting of spells, crafting of potions, etc. is not a religion because it does not depend on a belief in Deity, nor does it impose a set of ethics upon the witch. Druidry honors the gods and has a code of ethics, so therefore it would be a religion.
- 37. What would you put on a census form for religion today?
- On the most recent census, and on hospital and insurance forms, I list my religious preference as Wicca. However, I *always* have to write it in the space left for the option “other”.
- Deity
38. How do you perceive of Goddess or God. Is it, for example, an impersonal supernatural essence, or is it a conscious interacting being?
- I believe God and Goddess are two convenient ways of dividing up the Universal Life Force. This Universal Energy is so immense and immeasurable that the human mind has difficulty grasping it in its entirety. God and Goddess are two aspects, or frequencies, or this Energy. I believe that this Universal Life Force energy is self-aware and responsive, and Goddess and God are useful human constructs for communicating and connecting with this Universal Awareness...
- 39. Are there multiple gods/goddesses and is there a hierarchy?
- There are as many gods and goddesses as humans need, since each is a construct to connect with Divine. Each God and Goddess is a path to the Universal Life Force. The force of belief can strengthen the effectiveness of petition to a specific Deity. For example, if only one person believed in a made up Deity named “Asphalta, Goddess of Handy Parking Spaces”, Asphalta only has one person trying to get Her attention, and that person probably won’t get the front row space too often. That person would have to connect *very* deeply to get the attention of the Universe this way. However, if many people petition Asphalta, more of the Divine Consciousness is directed toward that manifestation of energy known as Asphalta, and more people will start getting the good spots to park their cars.
This is what happened with Asphalta. She started out as a joke, but if I use the name of Asphalta to connect with the Universal Life Energy, I frequently get the parking space I desire. So is Asphalta a real Deity? You decide. It doesn’t matter to me whether one considers Asphalta a real goddess or not. But I have noticed that she enjoys libations of “Rocky Road” ice cream. :)
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Complete List of Questions:
1. What tradition or path are you?
2. How did you first discover it?
3. What are your sources of information?
4. Did you have a previous religion?
5. What are the feelings associated with performing ritual activity?
6. Is there a change of mood or atmosphere?
7. Do you feel a sense of group bonding when in ritual activity?
8. Are Feelings/Emotions an important part of your religion?
9. What gives rise to these emotions, and how are they expressed?
10. In what way do religious feelings spill over into everyday life?
11. How or in what way is life different now as a Witch / Wiccan / Pagan?
13. Who or What do you pray to?
14. What does it feel like when you pray?
15. How do you know praying works?
16. Are there special feelings?
18. Do you have to be in a different frame of mind to do spells?
19. What happens when you do spells?
20. What do you do them for?
21. Do you think there needs to be some organization to legitimize your beliefs?
22. What are you? Are you just a body or is there something else?
23. Do you have a belief in reincarnation?
24. Do you have feelings about past lives?
25. Do you have some other concept of an afterlife?
26. What is your concept of ‘‘sin’’?
27. Do you abide by the Wiccan Rede or some other code?
28. The Wiccan Rede is not like moral laws, some see it as hedonist?
29. Assuming that belief is at the heart of religion, how did you come to faith?
30. When you are engaged in activity with Deity, are you seeking favors or benefits?
31. What satisfactions do you obtain from communication with Deity?
32. What convinces you that you are on the right path for you?
33. Have you experienced a ‘‘special’’ moment of connection?
34. Do Pagans lack something by there being no "official" structure?
35. Do you see yourself as a follower of someone?
36. Are witchcraft, Wicca, Druidry or other Pagan paths religions?
37. What would you put on a census form for religion today?
38. How do you perceive of Goddess or God?
39. Are there multiple gods/goddesses and is there a heirarchy?
- Research Credits:
- Research Project Title:
Witches and Pagans in the 21st Century and the Social Psychology of Belief
- Researcher: Hugh Williams
New Zealand University of Canterbury
http://www.soci.canterbury.ac.nz/