(Source: Judy Harrow)
Pagans/witches have a wide variety of healing techniques in their arsenal. The healing arts encompass the magickal and medicinal herbalisms, shamanic practices (roughly speaking, using the powers of a spirit guide), the raising of energy directed toward the patient (cone of power, creative visualization, etc.), "direct" intercession with the gods, and standard medical practices (Western medicine, Oriental medicine).
An effective healing may be any combination of the above depending on circumstances. Several rules of ethics govern the use of the healing arts. These follow, along with a few suggestions that may prove useful to the healers:
* If circumstance calls for standard Western medicine, do not ignore this in favor of other methods of healing. Any "witch" who tells you that his/her treatment is only valid if one stops taking prescribed medicine, or foregoes recommended surgery, should be reported to the local Better Business Bureau post haste. Either they do not realize that the magickal methods can complement "modern" methods, or they are (more likely) con artists. Stop them before they hurt someone else, in some cases fatally. There is a case in New Jersey of someone who halted her insuline treatments by the order of a "witch", as proof that she had "faith" in that "witch's" treatment. Those pagans who are M.D.s see no substitution for standard medical practices. Rather, other working may be seen as supplementations. This cannot be stressed enough.
* Avoid charging for healings. Certainly, reimbursement for equipment used is valid, but charging for healings is both unethical and can get one in trouble with the law for practicing medicine without a license. Now, there is much debate within the Pagan community over charging for magickal services of whatever kind; but it seems to me to be a cheapening of the gift to charge for it.
* Never heal someone without their consent. Reasons a person may not give consent are varied, and must be considered. Respect the wishes of others. One may, however, heal those for whom there is no way to ask consent -- if someone is in a coma, it is permissable to work a direct healing upon that person. I find, for people I cannot mention Craft healing work to for one reason or another, that that sending healing energy to the VICINITY of that person is ethical. The person is then free, on a lower or subconscious level, to take in that energy (in whatever form they can use it) or to reject it. The energy is simply made available for their use, interpretable by their psyches, and usable according to their own Will.
To force healing upon someone, whatever your intent, inteferes with the other person's freedom of choice, unethical in itself, and will have unfavorable repercussions both for you and for that other person. You might, for instance, become the sort of person who Presumes to Know what is Good for Everyone Else, and you might have a good future as a book-burner (at least in spirit).
* Some people seem to have more of a knack with their non-standard healing arts than others. Those people who are the best healers are not necessarily in the best graces with their God/dess. Just because a person can heal does not imply that their theo/alogy is the best. Much of the non-traditional healing may tap into some of the same wellsprings, but healing in and of itself does not guarantee religious correctness. Some healers, indeed, are only marginally religious. (Obviously, the same applies to M.D.s.)
* A healer using herbs has the responsibility of knowing about the herbs s/he uses. There are many contradictory statements in the literature. There are some herbs that should not be taken in large concentrations, and some that should not be taken by pregnant women or nursing mothers at all. An herbalist should learn the literature, and learn to distrust literature that does not list contraindications. Some herbs recommended in the literature are, frankly, mere superstitions. Others have indeed proven effective, and some of these have even been passed on to Western medical practice (digitalis, for instance).
* Those using creative visualization are advised to visualize the patient as being helthy and happy. Avoid, while doing the working, visualizing the patient in the current sick or unhealthy state. Sometimes it helps to imagine the patient doing something s/he enjoys doing.
In creative visualization/cone of power methods, the patient may be present or absent. It helps, if the patient is present, to touch the patient directly and gently.
* Those using shamanic techniques should be well-grounded in such techniques. They should have gone on various shamanic journeys themselves, and have overcome obstacles on such journeys. This is in order that one might be confident and capable during the ordeal of shamanic healing.
* After doing energy raising and/or shamanic techniques of healing, be very certain to "ground out". Shamanism has some of its own techniques, but after Craft-style healings, one method is to lay one's hands forcibly on the ground (or floor), exhaling deeply, feeling the excess power returning to the Earth.
* As a healer, remember that a person's sickness is not some sort of supernatural punishment for something s/he has or has not done. It is not your position as a healer to cast that sort of judgment. There are some who would disagree with me on this, but these are the same sorts who would reckon AIDS to be a karmic punishment, or who would reckon the starvation in Ethiopia to be another sort of karmic punishment.
* Know your level of competence. If you are asked to do a healing, and you are competent, and either the person is sensible about seeking standard medical help if appropriate or standard medical help is not helping, then you may render whatever healing aid you can.
* No matter how you do whatever it is that you do concerning healing, a proper "bedside manner" must be more than cultivated; it must be believed.
Western Culture is beginning to realize that standard medicine cannot solve all illnesses. Hence, the advantage of hospices. Non-standard healing practices are (or should be) well-grounded in the notion that not every ailment, disease, or illness can be cured. It is a heavy responsibility upon the healer to deal with this realization. The Pagan religions see birth, life and death as an acceptable and natural cycle. At some time, a Pagan healer will likely come face to face with the notion of mortality; with the notion that there are patients, despite all skill and caring, that cannot be cured.
Depending upon the ailment, the healer must know how to react. This is true, of course, even for standard M.D. practice. At a certain point, the holistic/Pagan healer must accept the inevitability of failure; possibly even the inevitability of death. At such point, whatever techniques the healer knows for bestowing a sense of tranquility to the patient are appropriate. Healing energy may be sent to comfort and confer the peace of mind essential for a good transition between life and death. It is also beneficial if people close to the patient relate to the patient on a day-to-day basis of support and encouragement, allowing that person to express whatever s/he needs to express. Similar energy and support, sent to a person to help them deal with a permanent by non-fatal disability, is also appropriate. Patients require confidence and strength in such situations, and these may be reinforced in a number of ways, for magickal and day-to-day.
Remember, take a lot of healing practices with a grain of salt. Filipino spirit surgerry, I'd take with a whole bushel.
One should also be aware of the values of preventive medicine.
-- Jehana, 1987 Distribute freely if copied in entirety (refers to this article only)
Return to the Top of the Page(Source: Converging Paths, Fall Equinox 1987)
This article has been removed from the website at the request of the author. Contact the author for a copy.
Return to the Top of the PageOpen Circle Ethics
by Brandy Williams
Source: PANEGYRIA, volume 3 number 5 (Fall Equinox), September 21, 1986, pages 1-4.
Event organizers and open-circle coordinators have, I think, a responsibility to participants to provide a safe and comfortable environment. The Pagan community here in the Pacific Northwest seems to be evolving an ethical standard governing organizers. Althea Whitebirch calls it choice-centered, and I offer my perception of it here as a model and a basis for dis- cussion.
HISTORY: A few years ago, the Seattle/ Vancouver/ Portland area had no ongoing festivals. As I write, August '86, organizers are planning next year's schedule -- the second annual Spring Equinox Mysteries festival, the first Summer Solstice Gathering, the third annual Solitary Convention, the fourth annual Fall Equinox Festival. Many of the attendees are new -- either to Paganism or to the northwest, and the events draw people from a wide geographical area, including British Columbia, Montana, Idaho, Oregon, California, and all of Washington state.
We're growing. We're growing very rapidly, and dealing with a disproportionate influx of people inexperienced in group rituals. As a result we're starting from scratch in developing organizer ground rules, and developing solutions to problems being discussed in the Pagan net nationwide.
In the Pacific northwest, the circle of organizers is very small, almost familial, and we're working from a basis of friendship and trust. We're concerned about each other and pay attention to caring for one another. I think the combination of a small group handling a lot of newcomers has allowed us to generate a uniquely compassionate set of attitudes and guidelines.
This outline is my own. I'm going to phrase this is strong, definitive terms, withthis qualifier: I call it Northwest Ethics because it has evolved out of discussions with other organizers. However, it isn't offered as a group consensus and any given organizer might disagree with some of these points or the language. This is intended as a starting point for discussion and not a presentation of a set-in-concrete consensus.
My own experience: I've staffed a number of events in and out of the community. My most recent experience was heading the SolCon '86 staff, so I'm using it as my most frequent example.
RITUAL CHOICES: Althea Whitebirch and I facilitated a discussion at the '85 Fall Equinox Festival that has borne substantial results in the local community. We argued that closed circles can do what they like, but those of us in charge of open circles should lay down some ground rules to ensure everyone's comfort and safety.
Explain The Ritual. I'm personally finding it necessary to make some very basic announcements, like circle boundaries shouldn't be indiscriminately crossed, and people should only walk clockwise within them. Again, we're dealing with a lot of newcomers.
No Pressure To Physically Touch. I've never seen anyone object to holding hands, but a lot of people have commented that they cringe at kisses. No kissing spirals in open circles.
Why? Newcomers tend to go along with group activities, even ones they're uncertain about. Maybe they should be assertive, but more often they're not, and organizers are their voice. Choice: every event in this area includes space for people to put together their own circles, some of which can be more touching-oriented -- and are identified as such. Or we might experiment with providing an Intimate Circle, which would include a lot of hugs and kisses.
The rule is: you don't have to touch anyone you don't want to, anytime. That should be clear to newcomers.
Choice In Participation. In open circles, if the dancing gets too rapid or wild, participants can step back. Just bring your neighbors' hands together and move out of the way. I've also seen some ritualists allow people to cut themselves out of the circle -- the procedure was clearly explained in advance.
Effective ritual evokes response. Novices are at different tolerance and skill levels than experienced ritualists, and some rituals can be overwhelming. Also, the 'boogie till you puke' crowd exhausts the older folks and the kids in the group.
Experiment note: I recently separated a circle into two groups, the 'keep on dancing' people, and the 'sit down and rest' folks. Some rhythm is traded off for comfort. I've also seen two rituals staged consecutively, one quiet and one 'dance all night.' Suggestion: we can try a novice ritual, and a more powerful one for skilled people.
Also note: one northwest organizer disagreed with these suggested choices, feeling those who participate in a circle should be committed for the duration of the experience. It's a point. In that case, I think a clear understanding of what's to come would be essential.
STIMULANTS
In PANEGYRIA Vol. 3 No. 4, Althea Whitebirch argued for informed choice in using stimulants. If alcohol is used in a communal cup everyone should know, and a fruit juice or other substitute should also be available.
Drugs: NOT AT EVENTS I COORDINATE! At least, not with my knowledge or approval. Private drug use hasn't been a problem so far. My concern is that if anyone is caught, it's not private any more. I'm the one who gets to deal with the police and the press, and the whole community's image suffers.
If problems arise in the future, I'd consider banning drugs altogether. Organizing is tough enough -- I have a right to limit my risks. Call a closed circle and do it at home.
MINORS: Young children supervised by Pagan parents are a real joy. Teenagers with absent, non-Pagan parents or guardians are becoming a problem, even with signed in advance waivers. Some of us are leaning toward a 'no minor without attending parent' policy. How do you keep them away from the wine? Think of the issues surrounding sexuality with under-age kids. The 'what-ifs' are frightening to contemplate.
I haven't made a firm decision because I know how important the contacts and support can be to our younger friends. On the other hand, they do grow up. In two years, a 16 year old can sign her own waiver. Maybe we could set up a gentle, first contact network to provide them with 'one on one' support, starting slowly.
SOLOMONIC DECISIONS
I was asked to kick out two people who wanted to attend the last SolCon, and I burned one request for a registration.
I know, I know. The word 'blacklist' leaps immediately to mind. This is a tough issue. The request I burned was from a person who was suspected of having responded violently to a criticism. The other two revolved around sexual ethics: men accused of coercing women into intimacy.
Help: The problem, as always, is that none of the cases were clear-cut. How do I substantiate an accusation? Do I kick someone out on a suspicion? I don't want violence or sexual coercion at an event that has my name on it. I also don't want to mediate personal conflicts; that's not my job.
At the moment, one well-placed person can ruin another's reputation. I've seen three people kicked from the community on ONE person's request. I've also seen people with a lot of contacts survive a number of complaints. Neither situation seems fair.
We have a lot of options. This is an essay question: pick one and list the pros and cons.
This seems to me to be most workable: 4.úIn one case I had three complaints a man had made weird sexual phone calls to women. I called him and offered him probation: find someone to sponsor you, to be willing to act as liason between you and the community. As with minors, the sponsor should be with you at each event you attend. Then I would put the word out that you are one probation, and the sponsor should be contacted if you contact anyone on your own and misbehave. The probation would last for a year. Any repetition of the undesirable behavior would get you kicked from my events permanently, and I would notify other organizers. Failure to accept the probation means getting kicked immediately.
I haven't had a chance to use this procedure because the person decided the effort wasn't worth it (a statement in itself). I notified other organizers.
I'm aware this issue is extremely hot. Personally, I'm introducing a lot of people to the community, AND vice-versa. There are a lot of weirdos out there. I don't want to let a mass murderer loose among us (as it were). I also don't want to blacklist someone because of a personality conflict.
Bottom line: some novice assertiveness training seems to be in order.
CARETAKING
Some of us have had good experience with 'greeters' or ombudsmen. (Ombudspeople?) It's a staff position, the sole responsibility of which is to be available for participants' support, to solve problems, hold hands, and be a liason with staff.
I didn't have greeters at SolCon '86 and regretted it. Even with 30 people, the event coordinator (me) didn't have time to personally check in with everyone.
I like very much that northwest events coordinators show visible concern and caring for everyone. A friend of mine said, "I love these events because I always feel so cherished." I'd like to see that become a community standard.
ORGANIZER'S MAGIC
SolCon '86 has a staff conceptualizer who renamed the position. An organizer is the focus, he said, of the energies coming into, and generated by the event.
festival isn't just about magic. It IS magic, and the focus has the pleasure of shepherding what another friend of mine calls the magical child through its inception, and allowing participants to share in its direction. (Rearing?)
This outline is a suggestion, a template, for focusing event magic. These are the major focus points:
Presentation. I don't know about anyone else, but for me, putting a flyer together is casting a spell.
Orientation. Somewhere in the first few hours of the event, ask the participants to help focus on the event's parameters -- safety, joy, solvency ...
Major or parting ritual. Of necessity the ritual coordinators will set the structure, and almost always the nature of the working as well, but eve here the attendees can have some space to give feedback.
Post-event focus: a thank-you circle.
FEEDBACK
It might be suggested that an organizer has a right to do whatever works, and event participants must fend for themselves. I argue that event sponsors represent the community -- create the experience of the Pagan community for many who have no other con- tacts, and as such, they are accountable to their participants and to other event organizers and community elders.
Aside from the issues already discussed, there are financial ones. This year I distributed a financial accounting to SolCon '86 attendees. That was scary -- laying out the bottom line of the decisions and mistakes I made! The thing is, a lot of people asked for that kind of accounting, and I've wondered myself when I attended events.
The other issue is proceeds or profits. SolCon '86 didn't make any. I had, however, planned to pay my staff some salary, thinking we should be compensated for our work. Some people disagreed, feeling event funds should be channelled into projects the community benefits from. Since teeny SolCon is becoming a formal organization (for legal purposes) and I'm putting myself on the Board, I won't personally be in a position to take any money out. However, I'd still like to pay the staff -- even a small amount -- because they sacrifice some of their own fun and do a lot of work to make the thing possible.
Finally: organizing is a pretty heavy responsibility and a lot of work. I think we have a right to ask for hugs.
I hope to see lots of discussion on these issues. Because our value is maximum tolerance for diversity, doesn't have to mean that anything goes. I think it's possible for us to reach concensus about some ground rules, to safeguard our community and everyone in it. We ask for perfect love and perfect trust. I think we need to provide a safety net to ensure it.
As always, I welcome feedback.
Brandy Williams
[Editor's Note: It is my opinion that this can easily be adapted to just about any 12-Step Program, and that it should be. This 12-Step Program involves taking responsibility for oneself and eliminates the feeling of being a "victim" in the process, in addition to making it more accessible to those of non-Christian faiths.]
1. We are facing the fact that what we are doing with our lives has not been working;
2. We have become convinced that significant improvement is possible;
3. We are committed to seeking wellness and competence within ourselves;
4. We are reviewing our behavior patterns, successful and unsuccessful, and are continually recording our findings;
5. We have faced and accepted our errors, and are sharing them with other people and with our God(s);
6. We are willing to let go of our mistaken systems;
7. We choose to work on releasing these systems, using any and all ethical means available to do so;
8. We are learning how our errors have impacted others, and are working to redress the balance with each such person, so much as may be or may become possible;
9. We are doing what we can to heal our old relationships, harming none;
10. We are continually searching for and implementing positive changes in our behavior to the best of our ability;
11. We are working in our own ways to open ourselves to our highest ideals and to attune ourselves to universal health and harmony;
12. As our own healing progresses, we are learning to use our energy and the energy around us to heal others, to assist the ecology, and to honor (the) God(s).
SO WE HAVE SPOKEN; SO IT IS.
Return to the Top of the PageSource: Omni Forum, Compuserve Author: Unknown
[THIS FEATURE IS PART OF AN EXPERIMENT BEING SPONSORED BY OMNI MAGAZINE TO HELP SCIENTISTS REFINE CERTAIN DREAM TECHNIQUES NOW BEING STUDIED IN THE LAB. THE FULL EXPERIMENT APPEARS IN THE APRIL (2000?) OMNI MAGAZINE. THE EXERCISES PRESENTED HERE ARE FOR THOSE WHO MIGHT WANT TO ATTEMPT A LITTLE LUCID DREAMING ON THEIR OWN.][EDITOR'S NOTE: To the best of my knowledge, Omni is no longer being published. Back issues should still be available at good libraries.]
Most people don't realize they've been dreaming until after they've awakened and the dream has come to an end. Some people, however, are conscious that they're dreaming. These people -- called LUCID dreamers -- can literally direct the content of a dream, scientists have discovered, deciding perhaps to talk physics with Einstein, woo and marry a movie star, or assume the powers of Superman. For those who have acquired the knack of lucidity, the benefits can be enormous: Lucid dreaming gives one the chance to experience unique and compelling adventures rarely surpassed elsewhere in life. These experiences can enhance self-confidence and promote personal growth and self-development. By facing fears and learning to make the best of the worst situation imaginable, lucid dreamers can overcome nightmares. Because recent scientific studies have demonstrated a strong connection between dreams and the biological functioning of the body, lucid dreams might facilitate physical as well as mental health. And finally, because lucid dreaming allows us to tap the power of the unconscious, it may also be useful for creative problem solving.
After nearly a decade of piloting these daring nocturnal flights, 2 psychologists -- Stephen LaBerge of Stanford University and author of LUCID DREAMING [Ballantine], and Jayne Gackenbach of the University of Northern Iowa -- have begun to develop a series of techniques aimed at helping ordinary dreamers "turn" lucid and lucid dreamers gain greater control over the woolly behemoth of night. These special techniques, still under development, have never before been presented in a public forum. To direct your own nightly dream-time show, please attempt exercises one, two, three and four as outlined below. LaBerge and Gackenback suggest that you do the tasks as often as possible over a 2-week period. Some people may succeed in having a lucid dream the first night they use the techniques; others, the researchers note, may need to practice for several weeks before getting results.
EXERCISE ONE
A number of techniques facilitate lucid dreaming. One of the simplest is asking yourself many times during the day whether you are dreaming. Each time you ask the question, you should look for evidence proving you are not dreaming. The most reliable test: Read something, look away for a moment, and then read it again. If it reads the same way twice, it is unlikely that you are dreaming. After you have proved to yourself that you are not presently dreaming, visualize yourself doing whatever it is you'd like. Also, tell yourself that you want to recognize a nighttime dream the next time it occurs. The mechanism at work here is simple; it's much the same as picking up milk at the grocery store after reminding yourself to do so an hour before.
At night people usually realize they are dreaming when they experience unusual or bizarre occurrences. For instance, if you find yourself flying without visible means of support, you should realize that this happens only in dreams and that you must therefore be dreaming. If you awaken from a dream in the middle of the night, it is very helpful to return to the dream immediately, in your imagination. Now envision yourself recognizing the dream as such. Tell yourself, "The next time I am dreaming, I want to remember to recognize that I am dreaming." If your intention is strong and clear enough, you may find yourself in a lucid dream when you return to sleep.
EXERCISE TWO: DREAM FLYING
Many lucid dreamers report dreams in which they fly unaided, much like Superman. Some lucid dreamers say that flying is a thrilling means of travel; others, that it has helped them return from one of the more harrowing dream experiences -- the endless fall. Flying is so important because it's a form of dream control that's fairly easy to master. It gives the dreamer an exhilirating sense of freedom. And it's a basic means of travel in the dream world. During the 2-week period of your experiment, try to focus on dream flight. If you're falling, turn that fall into flight: Remember, there's no gravity in dreams. And if you're simply going from here to there, do it with flight. This simple activity will cue you in to the fact that you are, after all, in a dream.How do you make dream flight happen at all? We suggest that before you retire for bed, you simply repeat these words: "Tonight I fly!" Then, while still awake, imagine that journey. If you find yourself flying, it will be a clear sign that you are in a dream. In any case, when you realize you're dreaming, remember that you want to fly. When you actually feel yourself flying, say, "This is a dream." Make sure you start modestly, by simply floating above the surface of your dream ground. As you gain confidence both in the notion that you are dreaming and in your ability to control that experience, you might experiment with flying a bit more. Run, taking big leaps, and then stay aloft for a few seconds, so that you resemble an astronaut walking on the moon. Try sustained floating and then flying at low altitudes.
As your confidence increases, so will your flying skills. While asleep, work on increasing your altitude, maneuverability, and speed. As with speed sports, you should perfect height and maneuverability before speed. Of course, you couldn't really hurt yourself -- it's only a dream. But you COULD get scared. After you have become proficient in dream flying, remember to ask yourself these questions: "How high can I fly? Can I view the earth from outer space? Can I travel so fast that I lose awareness of my surroundings and experience the sensation of pure speed?" Throughout your efforts in dream flight, remember that you're in a dream. With this in mind, your fear will be held at bay, and your control over the dream will be greatly enhanced.
EXERCISE THREE: DREAM SPINNING
Even if you're a frequent lucid dreamer, you may not be able to stop yourself from waking up in mid-drem. And even if your dreams do reach a satisfying end, you may not be able to focus them exactly as you please. During our years of research, however, we have found that spinning your dream body can sustain the period of sleep and give you greater dream control. In fact, many subjects at Stanford University have used the spinning technique as an effective means of staying in a lucid dream. The task outlined below will help you use spinning as a means of staying asleep, and, more exciting, as a means of traveling to whatever dream world you desire. As with dream flying, the dream spinning task starts before you go to bed. Before retiring, decide on a person, time, and place you would like to visit in your lucid dream. The target person and place can be either real or imaginary, past, present or future. Write down and memorize your target person and place, then visualize yourself visiting your target and firmly resolve to do so in a dream that night. When following this procedure, it's possible that you might find yourself visiting your target in a nonlucid dream; you will be aware that this has happened, of course, only after you awaken. Nevertheless, you should strive for lucidity by following the techniques outlined in exercise one. Then proceed to your goal.
To do so, repeat the phrase describing your target in your dream, and spin your whole dream body in a standing position with your arms outstretched. You can pirouette or spin like a top, as long as you vividly feel your body in motion. The same spinning technique will help when, in the middle of a lucid dream, you feel the dream imagery beginning to fade. To avoid waking up, spin as you repeat your target phrase again and again. With practice, you'll return to your target person, time and place. When spinning, try to notice whether you are moving in a clockwise or counterclockwise direction.
EXERCISE FOUR: CREATIVE DREAMING
Up until now we have had little control over the occurrence of creative dreams. But with lucid dreaming it may be possible to intentionally access the creativity of the dream state. You can help determine the feasibility of this idea by attempting to solve a problem in a lucid dream. Before bed, decide on a problem you would like to solve. Frame your problem in the form of a question. For example, "What is the topic of my next book?" "How can I become less shy?" If you have an illness, you might consider the problem, "How can I regain my health?"
Once you have selected a problem question, write it down and memorize it. When doing the lucid-dreaming introduction exercises, remember your question and see yourself looking for the answer in your next lucid dream. Then, when in a lucid dream, ask the question and seek the solution. You might be most successful at problem solving if you try a direct approach. For instance, if your problem is health, try to heal yourself in your dream. Then reflect on how your dream solution relates to the waking problem. It may help to question other dream characters, especially if they represent people who you think might know the answer. You can even combine this task with the dream spinning and flying tasks, visiting an expert on your problem. You can also just explore your dream world with your question in mind, looking for any clues that might suggest an answer.
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MOON MANNERS:
Etiquette for Group Rituals
and glossary of common terms
by Kylinn
ALCOHOL, DRUGS - There are many different views about these substances. As a general rule, don't use them either before or during the ritual, save them for after. In any case never bring anything illegal with you; this is to protect you and the community as well. If you are sponsoring the ritual please remember to have a non-alcoholic alternative for children, recovering alcoholics, and any other non-drinkers in the ritual. It is not cute to secretly spike the cider or punch - do not do it.
BAREFOOT - Not necessarily always required in circle, but polite. This is because in some traditions one goes unshod in respect of sacred space; and besides being respectful of others' beliefs, you're less likely to accidentally hurt someone by stepping on their toes if you're not wearing shoes either. (This only applies to indoor rituals.)
BROOM CLOSET - Please be aware that some people have serious reasons to be sensitive about being known as pagans. Never mention that someone was at a ritual or is a pagan w/o their permission; this is just like outing a gay person, and can be just as devastating. Many of us cannot afford to be open about our religious preferences; never let out this or other personal information about another without their ok. Remember the 12-step saying, "Who you see here, what you hear here, when you leave here, let it stay here."
CLOCKWISE/DEOSIL - Unless specifically instructed otherwise, always move around the circle in a clockwise direction (E-S-W-N-E) Even if this has only symbolic meaning for you it is quite serious for others, who may be upset if you move counterclockwise (widdershins).
CONFIDENTIALITY - See also "broom closet". The ritual is a private religious event and unless you are specifically told that the ritual is "open" all information pertaining thereto should be held in confidence. This especially includes the place, and people involved. DON'T leave a written invitation where others can see it. DON'T give such details to friends, family or others; even if the one you speak to is cool, someone they mention it to may not be. Remember the old WW II adage, "Loose lips sink ships".
DRUMS - and other musical instruments may be ritual tools (or just very special) so don't handle other people's drums, rattles, etc. without their permission. (See "ritual tools".)
ENTERING - Sometimes it can take a while for everyone to process through all the gates (qv). This extra entrance time should be taken as a gift to more fully center and prepare oneself. Remember that the ritual is supposed to be outside of time - chill out and take the time to just be where you are. Please do not distract others by talking, etc. during the procession.
FOOD - We usually have a potluck (mostly snacks and quick stuff) after the ritual. If you can contribute something, it is appreciated; if you can't, it is understood. Please remember to take your pots and cooking utensils with you when you leave; don't leave dirty dishes for others to take care of.
GATES - We usually have 2-7 "gates" leading into the ritual area. The gates may involve invoking one or more of the elements (air/fire, etc.) or some other aspect (spring, summer) and having those passing listen to a brief speech, and/or touching or being sprinkled with something representing the element or thing being invoked, and/or answering a ritual challenge. The gates have a twofold purpose: 1. mystically, to cleanse you before you enter the sacred space; and 2. psychologically, to let you take a few minutes to mentally prepare to enter into the sacred and to separate the ritual from everyday life.
GROUNDING - Draining off excess energy and re-connecting with oneself. One way is sink to the floor, place one's hands on the ground, and visualize the extra energy flowing into the earth. One who doesn't ground after much excitement (like SPM) may have difficulty "coming down to Earth" and getting to sleep later, and may even feel "hyper" for days. One should usually be energized by a good ritual, but not be bouncing off the walls afterward!
GUESTS - If you wish to bring a guest to a community ritual, you should first get the permission of the people putting the ritual on. Please make sure your guest understands about confidentiality. Guests who are nonpagans or new pagans have special needs. Make sure that you talk to them well before the ritual about what they'll be seeing there. Explain the theme of the ritual, make sure they understand what will be expected of them, and take some time to verbally walk them through a ritual. And remember, once you and they are at the ritual, stay close to your guests and make sure they're ok. Introduce them around. Lend them a drum or a rattle if they're uncomfortable dancing. Talk to them afterwards and let them discuss the experience with you. Oh, yes, and teach them about grounding if they don't already know how; they'll probably need it.
HOMOPHOBIA - Fear/hatred of gay people. Homophobia (like other kinds of intolerance) should not be brought into the ritual circle.
HP/HPs - High Priest/High Priestess.
HO! - Affirmative (yes, right on, great, a-men; lit.: "you said it!")
LEAVING - If you have to leave the ritual area before the end, whether to go to the bathroom or for another reason, please make sure you cut a gate in the circle (or get someone to do so for you) and consciously exit and re-enter the sacred area. This keeps the energy in the circle intact.
MONEY - We pay when we rent space, and if we send written notices that costs money for reproduction and mailing, so please kick in a couple of dollars to help with the costs if you can.
RITUAL FIRE - The ritual fire is sacred. Please do not throw litter into it or light cigarettes with it. (Note: libations aren't litter.)
RITUAL TOOLS - For many pagans their ritual tools are very special items which, in some cases, may never have been touched by any other person. If you see anything interesting lying around or on the alter, make sure to ask permission before handling it.
ROBES - Nice if you have them but not really required; loose, casual clothing or medieval-style garb is also common.
SACRED SPACE - Ritual is sacred space for celebrations, love, and trust; it is not a big party. Please refrain from conversations and smoking during the ritual.
SKYCLAD - Nude; community rituals are not usually done skyclad. If some people decide to strip in a summer ritual, you may join them or not, depending on how comfortable you feel - the choice is yours. Remember that among pagans nudity is not an invitation to have sex; do not mistake the one for the other.
SPECIAL NEEDS - If you or your guest have any special needs such as dietary restrictions or physical limitations, please inform the person in charge before the ritual, so that accommodations can be made.
SPM - Spontaneous Pagan Mayhem; ie, drumming and dancing. SPM has come to be the form of energy-raising in our open rituals. (Organizers, be warned - people expect their SPM fix.)
SPONTANEITY - Spontaneity can be a great thing. However, the people who put their energy into planning the ritual appreciate it if we relax and enjoy the energy flow as they have envisioned it. If you didn't plan it, please do not change what is happening. (Chants, etc.)
SWEATLODGES - Sweatlodges are communal sacred space; do not use them as a place to have sex. Please leave them neat when you depart.
TOUCHING - Many pagans can be touchy-feelly in a loving, caring sort of way. This can be immensely comforting; however, each of us has a different level of comfort with the extent of touching. If you are uncomfortable with how someone else is touching you please don't hesitate to communicate your feelings. Conversely, those who on the giving side of embraces, etc. should be sensitive to the feelings and reactions others. Communication is vital.
WATCHES - Frowned upon in ritual by some because the circle is supposed to be outside of regular time and space. (And, of course, it's rude to keep checking the time.) Best to leave these in pockets.
WELCOMING - We are all responsible for the image of this community. If you see someone you don't know, please make an effort to welcome them.
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