Page |1

Table of Contents

Reflective Memo ------------------------------------------------------------------------------------------------- p. 3

My Arrival ---------------------------------------------------------------------------------------------------------- p. 6

Mason Pagans: A Pagan Community ---------------------------------------------------------------------- p. 11

What is Community? --------------------------------------------------------------------------------- p. 11

Getting Started ----------------------------------------------------------------------------------------- p. 12

The Mason Pagans ------------------------------------------------------------------------------------ p. 13

Where Will We Meet? -------------------------------------------------------------------------------- p. 16

My Identity as an Outsider -------------------------------------------------------------------------- p. 19

“Coming Out of the Broom Closet” ------------------------------------------------------------------------ p. 19

Faith and Family --------------------------------------------------------------------------------------- p. 19

Hey, Dad, I’m Pagan! --------------------------------------------------------------------------------- p. 20

We Don’t Like What We Don’t Understand ----------------------------------------------------- p. 23

Paganism: “A Grab-Bag Religion” -------------------------------------------------------------------------- p. 24

Defining Paganism ------------------------------------------------------------------------------------ p. 24

A “Grab Bag Religion?” ------------------------------------------------------------------------------ p. 25

 Page |2

Pagan Magic and Rituals ---------------------------------------------------------------------------- p. 28

Sticks and Stones: A Pagan Storefront -------------------------------------------------------------------- p. 31

Three-Legged Money Frog -------------------------------------------------------------------------- p. 31

Pagan Advertising ------------------------------------------------------------------------------------- p. 33

Candle Magic ------------------------------------------------------------------------------------------- p. 35

Gwendolyn’s Library ---------------------------------------------------------------------------------- p. 36

Methods of Divination ---------------------------------------------------------------------------------------- p. 37

Tarot Cards --------------------------------------------------------------------------------------------- p. 38

Oracle Cards -------------------------------------------------------------------------------------------- p. 41

Automatic Writing ------------------------------------------------------------------------------------ p. 41

Conclusion -------------------------------------------------------------------------------------------------------- p. 45

Glossary of Terms ----------------------------------------------------------------------------------------------- p. 47

Works Cited ------------------------------------------------------------------------------------------------------ p. 49

 Page |3

Reflective Memo
To: Professor Zawacki
From: Adam Sylvain
Subject: Mason Pagans Ethnography – Reflection
Date: December 13, 3009
______________________________________________________________________________

It is immensely gratifying looking back on my research and recognizing how it has

evolved over the course of the semester. What began as a curious inquisition became a nearly

fifty-page ethnography: a coherent synthesis of Pagan culture, as it is demonstrated within the

Mason Pagans group. Despite my eagerness to explore a topic so foreign and mystifying to me, I

had reservations about beginning this assignment, mostly because I was unsure of how the

group would receive me and how I would fit in. Thankfully, as soon as I began researching the

group and contacted Adrienne, a primary informant to my research, I was welcomed into the

diverse mold of the Mason Pagans community.

I began exploring the initial questions I had about the group: Who are the Mason

Pagans? What is Paganism? What do these beliefs mean? I ended up finding answers to all of

these questions and inevitably discovered answers to even more questions I had not previously

considered. What I found was a bounty of information and paths for my investigation to follow.

These “paths” became areas of my research which I honed in on specifically. They would

become the sections of my ethnography, which I hoped would provide answers to questions

that exist in both the general culture of Paganism and the unique culture that exists in Mason

Pagans.

After writing my arrival into the culture, I decided my first section should logically be an

introduction to the Mason Pagans group. I sought to elaborate on the importance of

 Page |4

community and how it was demonstrated in this culture. This focus originated from a multitude

of thought on the characteristics of both culture and community. I decided that community was

often an important part of culture and deserved to be defined and applied to the group. I

discussed how community is searched out on college campuses, where it can be found, and

how it is demonstrated by the members of the Mason Pagans. From that point, different

themes emerged.

Dividing my research into sections made it possible to achieve depth and thoroughness

in my work. It was a key element in making the research and writing process systematic and

manageable in the time constraints I was working with. This way, I was investigating one “sub-

topic” at a time instead of wrangling with the dilemma of summarizing a broad and diverse

culture. “Coming Out of the Broom Closet” was one of the most interesting sections of my

ethnography to write because it provides a look into the personalities that exist in the group,

and the emotions or struggles that are a byproduct of their Pagan faith. “Paganism: A Grab Bag

Religion?” and “Sticks and Stones: A Pagan Storefront,” were also critical to my work because

they educate the reader on the varied physical and ideological practices of Paganism. “Methods

of Divination,” a final section to my ethnography helped to clarify how certain physical

representations of the culture are utilized by the group to connect with the “Divine.”

I hope this ethnography achieves its goal of representing the Mason Pagans culture. It is

my personal hope that research will allow readers to gain perspective into the culture and the

characteristics that comprise it. I am fully aware that this ethnographical work is not a flawless

portrait of the group, but rather a simple sketch by a lone artist offering only the picture I see

before me. If more time had been granted to me for this assignment, or if I were to continue
 Page |5

my research I would have liked to explore more of the diverse practices of Paganism. I believe

getting a wider array of testimonies from informants about their own spiritual identity would

only help me to gain further insight into the group.

 Page |6

My Arrival

Before my immersion into the culture of Paganism, I was assigned the task of defining

culture. While the full scope of culture can be hard to reduce to a mere sentence, I ultimately

settled on this definition, offered by Merriam-Webster; “The customary beliefs, social forms,

and material traits of a racial, religious, or social group.” Keeping this in mind, I proceeded to

debate which culture, available to me as a student at George Mason University, would be an

interesting group for an ethnographic study. It didn’t take me long to stumble upon, or

“stumble over,” some inspiration. I was on campus walking past the Johnson Center with my

friend Karen when I looked down and saw a chalked message on the ground. It isn’t uncommon

for student organizations and special interests groups to write messages in chalk on the side of

campus buildings, stairs, or on pathways, but this particular message struck me. In bright

lettering it read;

Witch Way – Mason Pagans

Group Meeting 6pm Sunday
JC Meeting Rm. B

I was immediately intrigued, previously unaware that such a group existed on campus. I

thought about all the questions flooding my head; who are the Mason Pagans? What is

Paganism? What do these beliefs mean? My Catholic upbringing had left me with a pretty naïve

understanding of Pagan religions, and I was eager to learn more about the group, mostly to

battle my own ignorance. I knew then, this would be the group I would like to study. I assumed

there were others, like me, who had made their own baseless assumptions about Paganism and

Non-Western religion, and could truly benefit from learning through my experience.
 Page |7

My goal for this ethnography became; to understand and recognize the Mason Pagans

as a culture, become included in it, and through it, gain an understanding of Paganism and how

it is related in this community.

As a social and religious group, Mason Pagans certainly fit the definition of a culture.

The members created a community amongst themselves, motivated by the sharing and

advancing of a particular belief system. In order to get a better understanding of the culture, I

began tapping into online resources and was able to get some background information about

the group. What better place to look than the internet’s most used social networking website,

Facebook? Sure enough, I came across the Facebook group aptly titled “Mason Pagans.” The

group had seventeen members, but I couldn’t be sure if the number of active members would

be more or less. Here is what was written under the group description;

For all who feel tied to the rhythms of the earth

For all who find strength in the elements
For all who feel called to more than one deity
For all who know there’s something more out there
This group’s for you :)

Mason Pagans is a student organization at George Mason University devoted to

sharing ideas, information and promoting learning about various pagan topics in a safe,
supportive environment.

Our regular meetings are held every Sunday during the school year at 6:00pm, topics
range in topics and members are encouraged to lead meetings and share what they
know.

We also celebrate the 8 major holidays school is in session for, these rituals are done off
campus and are paired with a planning/practice meeting the week before.

This group serves as a networking spot for those interested in Paganism on the George
Mason campus. No matter what path you follow, anyone can come to talk and have fun.
And hopefully connect in the real world too.

Blessed Be!
 Page |8

While I thought this was a good start to my research, I knew I had more to do so I looked

elsewhere online for helpful information about the Mason Pagans. After “googling” the group

name “Mason Pagans,” I came across an internet source under the domain

<http://www.witchvox.com/vn/vn_detail/dt_gr.html?a=usva&id=31819>. This website offered

further description of the George Mason University Pagan community. It describes the group as

“an eclectic bunch, welcoming students of all faiths, paths, and belief structures. Weekly

meetings consist of open discussions, workshops, and occasional rituals to explore various

topics in Paganism and magical.” This information made me consider the different aspects of

the culture. A notable characteristic seemed to be the focus on inclusion, and the sharing of

ideas by all group members. This observation was important to note because it signified the

group was not limited or consisting only of Pagan believers, but people of all religious beliefs. It

was comforting to know that the atmosphere would be just as focused on Pagan religious

education, as it was on ritual practice, helpful, since I was so unfamiliar with the topic.

The last effort I made before attending a meeting and entering my field site for the first

time, was a brief YouTube search. I realized I had previously “lumped” together a number of

religions and belief systems I knew nothing about, such as Paganism, Satanism, and Mysticism,

as being morally wrong, and in the case of Satanism, evil. These pre-conceived notions

originated from what I considered a widespread public ignorance, and the influence of

Christianity, and my Catholic upbringing. I knew that if I were truly going to be strong in my

beliefs and live in a justified way, I should educate myself more. Given what I had learned about

the group already, I was less intimidated than I may have been at first. While searching videos

on YouTube, I came across a History Channel interview conducted with the “High Priest of the
 Page |9

Church of Satanism, Magus Gilmore.” While the man did have a dark appearance, dressed in all

black, with a mixture of red and gray facial hair, I was surprised at what I learned about

Satanism. According to Gilmore, Satanism has absolutely nothing to do with devil worship;

instead believers (such as Marilyn Manson) deny the existence of both the devil and God. The

focus seems to be more on the individual, everyone expecting to act in their own self interest.

The philosophy he described seemed “hedonistic” but beyond that, not explicitly evil. I knew

that with all I had learned already, the Mason Pagans would be able to teach me a lot

concerning their own spirituality.

Less than a week later, I went to the location described on the message written outside

the J.C. I brought my friend Stephanie with me, as I was, admittedly, mildly nervous about being

seen as an outsider. However, when we got to meeting room B, in the J.C., no one was there.

After waiting about fifteen minutes we decided we either had the wrong location or we were

the only attendants at this meeting. We decided to leave and try again next week.

I wasted no time trying to figure out where we went wrong, and I was able to contact

the group’s “Spiritual leader,” Adrienne, by email. She quickly became my primary informant

within the Mason Pagans culture. I received the updated meeting location, in Liberty Lounge B,

and learned that this coming week would be a celebration of the Pagan holiday, “Mabon.”

Sunday, September 18, I entered my field site for the first time. Again, Stephanie was

with me, and after some struggle navigating an unfamiliar dorm building, we were able to find

the meeting location as it was described in the email. As we walked in, there was a spread of

food, in recognition of “Mabon,” which I learned is the Pagan Thanksgiving holiday. Food

included fruit, chips, rotisserie chicken, and cake. There were fewer members at this meeting
 P a g e | 10

than the Facebook group suggests; I counted about seven as I scanned the room. I was warmly

welcomed and given a handout which described the tradition of Mabon and how it is

celebrated. I later learned that Mabon marks the Autumn Equinox and is associated not only

with giving thanks, but also with balance, since on this day there are equal hours of daylight and

darkness. This brief discussion was followed by a period of introductions in which we all stated

our names, and if comfortable, whatever religious affiliation we had. When it was my turn, I

identified myself as a Catholic, and an ethnographer interested in learning about Pagan culture.

As discussion moved around the room I was surprised to discover the range of beliefs in the

different group members. Religious views ranged from Catholicism to Wicca, Buddhism to

Atheism, and various versions of Paganism. With my worries about appearing as an outsider

vanquished, I was ready to begin discovering this community.

During the next academic semester I would attend weekly meetings and group outings,

interview informants close to my research, and obtain secondary research through online

articles and other media. Ultimately, the research I conducted was organized into several

themes, which included; Methods of Research, Mason Pagans: A Pagan community, Methods of

Divination, “Paganism: A Grab Bag Religion,” “Coming Out of the Broom Closet,” and “Sticks

and Stones: A Pagan Storefront.”

 P a g e | 11

Mason Pagans: A Pagan Community

What is Community?

Since I previously defined culture for the purposes of understanding this ethnography, a

definition of community will help bring clarity to the research in this section. The simplest

definition offered by Merriam-Webster dictionary defines community as “a unified body of

individuals.” This captures the essence of what community offers; a sense of unity,

camaraderie, and belonging.

There are a variety of ways an individual can seek and discover community at George

Mason, or any university campus including over two hundred student organizations, which

offer a community environment. Community can also be found among members of any of the

twenty-two, NCAA division 1 athletic teams on the George Mason campus. Community is

discovered in the Interfraternity Council, in the relationships between brothers and sisters of

Greek organizations on campus. Individuals can discover community in their church

organizations and various religious groups. Still some students encounter community simply

among a close group of friends.

Characteristics such as unity, togetherness, and friendship which are often associated

with community are invaluable to members of Mason Pagans. As a small group of individuals

with a set of rare spiritual identities, without a community to bond with and means to share

and express their beliefs, they would likely feel isolated on such a large campus. A desire for

community can be attributed to the essential need of every person to feel loved and
 P a g e | 12

appreciated in some way. A community aspires to be like a family, offering affirmation, support,

and unconditional care for every individual. As I would find out, building a community and

trying to help it grow can be an arduous task.

Getting Started

To find out how student groups get their footing and establish a presence among the

other two hundred student organizations on campus, I went to the student activities office and

discovered more about the process. There is, in fact, a certain criterion that must be reached by

anyone hoping to initiate a new student group. One of these prerequisites is the interest of at

least eight, currently enrolled George Mason students. Each student must be maintaining a

minimum 2.0 GPA and a member of the GMU faculty must be willing to serve as the primary

advisor to the club. Additionally, the group must follow and adhere to all university policies and

procedures stated in the Student Handbook, Undergraduate/Graduate Catalog, and the Student

Conduct Code. These are just a few rules outlined in a rather extensive list of documents

needed to register a new organization. The list of forms includes a Founding Member Roster, a

Constitution Draft, Advisor Confirmation Form, and a Student Organization Recognition Form

(SORF).

Once the forms are completed, submitted, and hopefully approved, the newly founded

student organization must find an approved meeting location on campus. The group is advised

to book their meeting location, based on availability, with the Office of Events Management.

The recognition process typically takes one to two weeks, but it can be delayed by extenuating
 P a g e | 13

circumstances due to issues such as GPA requirements not being met. As I would discover

during my time spent with the Mason Pagans, establishing a reliable, consistent meeting

location, and maintaining group attendance can be a semester-long struggle.

The Mason Pagans

According to Sara Morrisroe of the Office of Student Activities, Mason Pagans is one of

thirty-two religious student organizations on campus. They meet once a week and each of

these weekly meetings concentrates on a specific topic. Examples of topics include; The Law of

Attraction, the Celebration of Mabon (Pagan Thanksgiving holiday), “Coming Out of the Broom

Closet,” and Methods of Divination. Different members are encouraged to lead discussions on

various topics of Paganism. The first meeting I attended, on September 18, was a presentation

on The Law of Attraction. For this presentation, we watched segments of the 2006 film, The

Secret. I found the topics that were discussed interesting and engaging, inviting discussion

among members of the group.

The spiritual makeup of the group is remarkably diverse. There are self-entitled

Wiccans, Followers of Norse Mythology and broader paths of Paganism, Buddhists, Catholics,

and Atheists. This inclusive identity is demonstrated in the opening line of the group’s

guidelines which states, “Mason Pagans doesn’t subscribe to any one particular sect or belief

system, and we encourage people from all belief systems to continue their own experiences.”

In this regard, my presence in the group was welcome and my own beliefs were never
 P a g e | 14

jeopardized during my research. The guidelines form also aims to protect the group in a

number of ways. All of the following statements exemplify the protective nature of the group:

We try our best to have what is said in confidence stay in confidence. We try our best
to protect those who come to Mason Pagan meetings by not outing them to their other
friends and family. We do not use any form of magic to harm, control, or manipulate a
nyone else in the group.

As a whole, the guidelines help to demonstrate how members can build trust within a group of

spiritually diverse individuals.

Perhaps the foremost example of spiritual diversity in the group is Shannon. She

describes her religious identity as Wiccan-Catholic. In order to attain an understanding of how

she contrived this spiritual path, I asked her to elaborate on her Wiccan and Catholic beliefs.

“I most closely identify with Catholicism because of the tradition and ritual aspects and
that I was raised Catholic. Mass is comforting to me and resonates in me like a balm, I
feel better after spending time with God. Singing especially and prayer makes me feel
closest to the divine, connected and love. My Pagan beliefs (Wicca and Greek-Roman
Pagan) are a reflection of my need to worship and connect with nature. The elements
(air, fire, earth, and water), the forests, the sea, and the moon are very powerful and
meaningful to me. They're physical representations of the divine and just as real a way
for me to connect with the divine as singing during church and speaking to God in
prayer. I also specifically identify and have always been enraptured with the Greek god
Pantheon, a god watching over certain spheres in life makes sense to me.”

Shannon further added that she views all religions as a different way to worship the Divine, and

that she just happens to identify best with Catholicism, Wicca, and Greek-Roman Paganism.

“Even though Christian belief states there is only one God and I believe in multiples gods as well
 P a g e | 15

as God it doesn't clash with me because I see all those gods as different parts of the larger God.

Like how Jesus, God, and the Holy Spirit are all different but the same.”

With such a wide range of spiritual ideology expressed within the group, the Mason

Pagans community relies heavily on communication. It isn’t a stretch to assume that a lively

community would have strong communication, but is especially true of this group, which

maintains an active email listserv outside of regular, weekly meetings. The listserv helps to relay

meeting times, communicates new ideas within the group, and even acts as a support line for

members in need of spiritual help. In this respect, even when the group is not meeting face to

face, they are still an active community. Group members, who can’t routinely attend meetings,

are often active in the listserv, explaining their absence or offering support for another person.

One way the group shows support for one another is by lighting a candle for the person in

need. They will usually specify what they need help with; For instance they may ask for help

with relationships, peace of mind, or resolution in a difficult situation. There is significance in

the color candle they burn, which corresponds to a particular kind of energy.

The way the group is run makes it very open, and inclusion-oriented. Most members

seem to be eager to share new ideas and discussion flows freely. The way the group interacts

with one another, face to face and through email, helps to unify them and keep individuals

engaged in the lives and activities of the group.

 P a g e | 16

Where Will We Meet?

My research into the Mason Pagans culture spanned most of the fall semester. During

the time, meeting locations varied from week to week. Especially at the beginning of the

semester, most meetings took place in the Blue Ridge lounge, a dorm building one of the group

members lives in. While the lounge was always free to use and offered a comfortable

environment for group meetings, it forced interested members to keep a keen eye on email

updates which outlined all group activity and where meetings would take place. In addition, if

members arrived late, they would have to be let into the building since only the resident’s

student ID can open the security locked doors.

It’s hard to say if the inconsistency in meeting location was the sole cause, but meeting

attendance tended to fluctuate week to week, usually between about five and eight members,

including myself. There are eighteen members that are part of the Facebook group, “Mason

Pagans,” which obviously doesn’t reflect regular group attendance. Although the venue would

change frequently, meeting times were six to eight at night, every Sunday. Despite this, the

start of meetings was often delayed since all members usually weren’t present until about six

thirty. Adrienne would explain that the group experienced difficulty trying to establish regular

meetings in the Johnson Center, a central location on campus. The issue never really seemed to

get resolved, but despite this, email contact consistently kept everyone filled in on where

meetings would take place.

 P a g e | 17

My Identity as an Outsider

From my first meeting with the Mason Pagans, I was effectively a “member” of the

community. Often, those whom I spoke to were enthusiastic and open to sharing whatever

information they knew and were patient with my questions. In an eclectic mix of students, with

varied and evolving spiritual views, I was not cast out for being Catholic, or for being ignorant in

many ways to the culture. Initially, I invited my friend Stephanie to attend meetings and events

with me as somewhat of a “social bodyguard” to protect me from a situation which I thought

may single me out, and leave others in the group resentful towards me. However, as the

semester continued, I felt more comfortable and attended meetings on my own. Stephanie

would come with me when she could, not out of necessity, but a mutual sense of curiosity.

Despite the welcoming nature of the group, and their general eagerness to educate me,

there are unavoidable limitations to the extent that I could ever be considered a full member of

their community. The most obvious reason is that I am not a Pagan believer. Although I’m not

the only person of a different faith to have attended meetings, not even the only Catholic, I

believe my presence at their meetings was often perceived as “strictly academic.” I can’t blame

them and at times I suspect they felt a little too “under the microscope.” Another factor that

may have influenced my identity as an outsider was the fact that I was diligent about taking

notes. I had a notebook with me at every meeting and I wasn’t shy about taking notes and

asking questions when something was unclear. While this was helpful, if not necessary, for my

research, it may have had an alienating effect in terms of how I was perceived by the group.
 P a g e | 18

On one specific occasion, I was asking Adrienne a question about her divination box, a

small wooden box which she had personalized with painting and symbols, and she paused for a

minute and turned away from me. When I asked what she was laughing about she joked that

she sometimes thought I was performing some act of spiritual espionage, reporting my findings

to some other organization. While I believe she was joking, and we carried on conversation

afterward, her reaction undoubtedly speaks to an unsettling feeling she sometimes

experienced when sharing personal information with me.

There were physical limitations to my research as well. For instance, I had hoped that I

would be able to attend a Pagan ritual, to gain insight into how they are performed and

experienced by members of the group. When the Pagan festival of Samhain (pronounced “Sa-

win”) arrived on October 31-November 1st, Adrienne asked me if I would be willing to be part of

a ritual the group had planned to celebrate the holiday. I told her that I wasn’t willing to

participate, for my own religious reasons, but I would welcome the opportunity to attend and

observe the ritual. She didn’t like the idea of me merely observing, which the compared to

having someone “watch me pray.” I understood the comparison and her reservations but I was

disappointed I had missed an opportunity to gain valuable research.

Over the course of the semester I came to better understand what my role was in this

community. It also helped me better understand the qualities that make up a strong

community. A set of common interests or beliefs, unity, and a recognizable place within the

group, were characteristics I lacked. This helped me to see just how intimate and personal their

spiritual life and this Pagan community is to them.

 P a g e | 19

Coming Out of the Broom Closet

Faith and Family

To the average person, the presence of a strong network of family and friends is central

in our lives. Some of the fondest and earliest memories in life begin in the company of family or

friends. Whether it be a family vacation, a day at the park throwing a baseball, or riding a bike

for the first time, it is usually our parents, families and friends we shared these experiences

with. At different times and in different ways, we look to both our family and friends for

knowledge, and comfort. Most of us, despite craving to build self-reliance and independence,

still desire to be loved and affirmed by our family and friends. For example, how often do we

consult our closest friends when we need advice on a relationship? Or, while it may be old-

fashioned to some, what is the reason it used to be customary for a man to ask his fiancé’s

parents before making a wedding proposal? The reason is because, even well into adulthood,

the opinions of our parents and friends continue to matter deeply to us.

If not a religious upbringing, it is often our parents who create, or at least facilitate, the

moral codes we create in ourselves. Our earliest learned behaviors almost always come from

our parents. We re-learn and are re-taught, each time testing our limits, but on a deep level,

always seeking approval. There is truth in the statement, “The apple doesn’t fall far from the

tree.” After all, we have exactly one half of each parent’s genetics, we are bound to possess and

desire some of the same qualities. We need our family and friends in our lives. There is a desire
 P a g e | 20

in us to share our most treasured moments and experiences with the very people whom we

shared our first memories with.

Hey, Dad, I’m Pagan!

Depending on what it is you are trying to share, however, it can be especially difficult to

talk to parents sometimes. Religion is one such topic, which can be controversial and difficult to

communicate in certain social environments. It is particularly difficult when dealing with

parents because pressures to live up to expectations often create reluctance to open such

discussions. Rather than face the potential of hurting, disappointing, or challenging their

expectations, it is easier to withdraw and “save face” in these situations. Sometimes the biggest

issue is a fear is that the parents are ignorant of the topic, and simply don’t understand. For

Pagan believers this theory is particularly relevant as they struggle to diffuse stereotypes that

make their beliefs “laughable, crazy, and unbelievable” to those who don’t understand them.

Adrienne, spiritual leader for Mason Pagans has had a personal struggle trying to

legitimize her religious views with her family and friends.

Most of my friends are Pagan, and don’t have issues with my Pagan beliefs. I am not
“out” to my parents, yet, however. And it’s not because they are super-religious or
anything, but when you tell someone you are Wiccan (and practice witchcraft, etc.), you
get the laughing…”Where’s your black hat!?” and stuff like that. It’s hard because my
spirituality is very close to me, extremely intimate, and I don’t want to be mocked.

Fellow group member and Pagan, Shannon, has had similar difficulties opening up to

some of her friends and extended family.

 P a g e | 21

I am actually out to family, friends and most of my extended family, in terms of both
my spirituality and sexuality as a bi-sexual. My mom is typical Alabama-grown, and
doesn’t really like to talk about it, and doesn’t like me to talk about it with family. My
Dad is really accepting though, and opened up a lot more when one of his good friends
converted to Pagan which opened up discussion. My friends are cool with it and my
brother is too. I am a big believer in ‘Be who you are.’ I’m not going to hide anything. I’d
tell anyone who asks about me or my beliefs.

Despite her openness, Shannon recounted an experience when misconceptions about her

beliefs were demonstrated by her family.

Basically, I used to wear black nail polish a lot, in probably like sixth and seventh grade.
Not because I was ‘Goth,’ or for any religious reason or anything. But it was during
Christmas and I dropped my black nail polish. When I did, my little cousin blurted out in
front of my family, ‘That’s because you’re a witch! That was supposed to happen!’ Then
he started laughing with the rest of my family.

Experiences such as Adrienne’s and Shannon’s make it difficult to be fully open about being

Pagan.

Kris, a sophomore, researched and discovered the Mason Pagans group, and began

attending meetings just after I did. In an email on the group’s listserv, which we both belong

too, she sent a message to all members sharing her enthusiasm.

From Kris <ekristin63@yahoo.com>

Sent Thursday, October 1, 2009 6:30 am
To Mason Pagans <masonpagans@googlegroups.com>
Cc
Bcc
Subject Hi everyone

I happened onto the Mason Pagans looking for such a group as this. I
have not attended a meeting yet and would just like to introduce
myself:
 P a g e | 22

My name is Kristin Edwards, but everyone can call me Kris

I recently discovered Paganism and it is actually the first religion
that was not forced upon me nor did I force it, I kinda just
discovered it I guess the correct wording would be, and fell in love
with it.

I hope I can come to a meeting soon, and I look forward to meeting all
of you.

=]

At the subsequent meeting on “coming out of the broom closet,” Kris shared her

experiences sharing her new found Pagan spirituality.

My sister and Mom know. My mom asked “Is this a phase?” “Of all things, why?” Even
my boyfriend was like, “Are you crazy, why?” I can’t wait to live on my own so that I
don’t have to perform rituals in sign language or whisper anymore. Some of my friends
are okay with it but a lot of them aren’t talking to me anymore.

Kris’ testimony shows the difficulty in practicing a religion your family doesn’t understand,

being forced to hide and whisper through rituals.

In some ways, Paganism is not much different than some more traditional religions,

such as Christianity. In both religious it is frustrating to practice faithfully and feel surrounded

by people who only claim to have a strong religious conviction. “I don’t want to be judgmental,

but when I meet people who don’t know much about Paganism, I am sometimes asking, “Are

these people really genuine to what they believe?” The same can be said for some of the two

billion Catholics in the world, many of whom rarely attend mass, often only on Christmas and

Easter, and don’t live out their faith on a day to day basis.
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We Don’t Like What We Don’t Understand

It seems that a lot of the negative experiences that some individuals face in regards to

religion have to do with ignorance. A popular phrase describes the attitude many people share

towards religion that they aren’t familiar with. “We don’t like what we don’t understand.”

Many people, including Shannon, remember this phrase as villagers are trying to drive the Beast

out of town in the famous Disney film, Beauty & the Beast. It seems as though most people

would rather laugh, point fingers, or condemn, rather than listen and try to understand why

other believe differently. Our unwillingness to entertain and listen to beliefs which challenge us

not only fosters ignorance but likely robs us of an ability to either affirm, or amend the beliefs

we once had. Stephanie, a devout Catholic, has experienced ignorance towards her religion as

well. “I witness it too: People not understanding and making perceptions *about my faith+. I was

talking to an Atheist who said to me, ‘Don’t you worship saints?’”

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Paganism: “A Grab Bag Religion?”

Defining Paganism

One of the most challenging aspects of my research thus far has been trying to define

Paganism. This was something I thought would be essential to understanding the culture and

the people in it, but as I found out, Paganism can be difficult to frame into any concrete mold. It

is not like some other religions which follow strict doctrine and refer to a specific spiritual text.

For example the world’s largest religion, Christianity, with its 2.1 billion believers, follows the

words written in the Bible as well as the guidelines written in the Ten Commandments. Islam

believers, the second largest religious population in the world, follow the Koran. Hindu’s, and

Buddhists follow strict teachings as well. There isn’t one specific text, or one specific doctrine to

follow in Paganism.

Some Pagans maintain that these religions, namely Christianity, Judaism, and Islam

actually have their roots in Paganism. Those who support this theory cite several similarities

between some of the practices in these religions and those rituals that exist in Paganism.

Adrienne, a practicing Wiccan, and key informant to my research, helped expose some of these

similarities.

Christianity, Judaism, and other prevalent religions today share roots in Paganism. This
is due to the fact that before the rise of Christianity, the majority of the world was
Pagan. In order to help convert different nations, Christianity, and other religions,
adopted aspects of Paganism to popularize the faith. Aspects of Christianity such as the
Christmas tree, and the Easter Bunny are examples of using popular icons adopted from
Paganism. Another striking similarity is the concept of a God dying for mankind. This is
repeated in several branches of Paganism. For example, in Norse mythology, the God
Odin hangs on a tree for nine days before receiving enlightenment. In Wiccan tradition,
 P a g e | 25

it is believed that during the Winter Solstice, the Sun God dies and is reborn as the days
become longer after the shortest day of the year.

Another challenge to defining Paganism is that it is not one, isolated religion, but

instead, an umbrella of many non Judeo-Christian religions. The web only gets thicker because

there is no consensus as to which of these “non Judeo-Christian” religions can be considered

Pagan. Many contend that Paganism includes all polytheistic beliefs, which would exclude the

monotheistic faiths of such as Christianity, Judaism, and Islam. There are many different paths

to Paganism, like there are different paths in Christianity, or Islam. For instance, Lutherans,

Methodists, and Jehovah’s Witness are all branches of Christianity. Branches of Paganism

include, Wiccan, Asatru, and eclectic witchcraft. As I’ve mentioned, there is no prevailing

opinion in this discussion, so my purpose for including some, rather than all of the opinions on

the matter, is solely in the interest of reaching some kind of understanding instead of running in

circles to cover every obscure viewpoint. The variety of opinion on what beliefs can be

considered Pagan, and the loose strings which seem to hold a definition together, is perhaps

what motivates the Mason Pagans to include individuals of all faiths into their group.

A Grab Bag Religion?

It was during the October 11 meeting when Shannon, another Mason Pagans informant,

first described Paganism as a “grab-bag religion.” She went on to explain that what makes

Paganism unique to the individual is that everyone can sort of create their own Pagan identity.

For her, this meant her identity as both a Catholic, and Wicca Pagan. If a large brown bag was to
 P a g e | 26

represent all of Pagan theology and rituals, there is a freedom to pull things out that you like,

and leave everything else in the bag. This analogy was really enlightening for me since it created

a tangible and rational application for how Paganism is practiced.

Adrienne was reluctant to condone the “Grab Bag” analogy in her practice of Wicca

Paganism.

I will say I agree with reluctance because I don’t want to be viewed as someone who
believes in everything and anything. The analogy of Paganism being a ‘grab bag’ religion
makes sense because there isn’t any one thing that ties all Pagans together. Still, my
beliefs are very particular and important to me.

There are countless rituals, books, and theology that can be learned and practiced in

Paganism. For a general understanding of the religion, I will discuss a few. Many Pagans

recognize the eight holidays of the year. These include; Imbolc (Feb. 2), Ostara (Spring Equinox),

Beltaine (May 1), Litha (Summer Solstice), Lughnasadh (August 2), Mabon (Autumn Equinox),

Samhain (October 31), and Yule (Winter Solstice). Imbolc is celebrated to mark the first full

moon in Aquarius and is seen as a time of cleansing in preparation for the spring period of

growth and renewal. Ostara celebrates the spring equinox, which represents the time when

light and darkness are in balance but days are growing longer. This holiday occurs around

March 21. Beltaine is celebrated on May 1 and it honors the first full moon in Taurus. It is most

widely recognized as a festival of nature and fertility. Litha is a celebration of the Summer

Solstice. On this day, around June 21, the hours of daylight are the longest. August 2,

Lughnasadh, is the festival day of the first full moon in Leo. It is celebrated to honor the god

Lugh’s wedding to Mother Earth. Mabon, which was celebrated during the first meeting I

attended, is recognized as the “Pagan Thanksgiving.” This celebration involves rest and giving
 P a g e | 27

thanks after the completion of the harvest. The hours of day and night are balanced, this time

with darkness increasing leading into the holiday of Samhain. On Halloween Day, Pagans

celebrate the festival of Samhain (pronounced Sah-win). This is a particularly important festival

for many Pagans because it represents the start of a new Celtic year. Often rituals and

divination practices are performed during this festival because it is believed the “window”

between the two worlds is most transparent on this night. The last of the eight important

festivals is the Winter Solstice or Yule. This holiday is celebrated on December 21 st in honor of

the death and rebirth of the Sun God. During this time, the days are the shortest and the Full

Moon occurring on this day is considered to be the strongest of the whole year. The

combination of these eight holidays, make up the Pagan Holidays Wheel of the Year.

(photo from wikipedia)

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Pagan Magic and Rituals

Magic and witchcraft is another prevalent aspect and belief of Paganism. There are

many Pagans who claim to be Witches, even those who are not Wiccan. The term, “eclectic

Witch” applies to this type of Pagan. Magic and witchcraft are unique in that they can be

practiced outside of their spirituality. It is often seen as a “skill set” which can be utilized apart

from the individual’s spiritual belief, and is not necessarily used to interact with the Divine.

During my research on the topic of Pagan magic and ritual practice, I lacked the

knowledge necessary to logically relate how magic and rituals were related in the group. To

help clarify the topic, Adrienne and I discussed the topic over a cup of coffee, across the street

from the George Mason campus.

Saxby’s coffee turned out to be a discovery in itself and it created a warm and friendly

environment for us to discuss topics I thought may be wrenching to talk about. Fortunately,

Adrienne was comfortable talking to me and appreciative of my efforts in being thorough with

my research. I first asked her how the use of magic can be best explained in the context of

Paganism.

Adrienne agreed reinforced the fact that Paganism and magic are not always

coincidental. “You can be a magician without spiritual beliefs,” she said.

Magic and particularly ritual practice are simply chosen or not chosen as part of
demonstrating Pagan spirituality. I practice spell casting which I define as, ‘artistic
prayer.’ It relies heavily on the use of symbolism and using objects to craft into some
sort of message with the use of Pagan principles. For instance, I will often cast a circle,
which I would draw, around a particular object (candle, picture, etc.) which sets it aside
from other objects nearby that may disrupt the message I am trying to receive. It creates
a ‘protective barrier’ which keeps harm out and magic in. Personally, before doing any
 P a g e | 29

spell casting, I ethically ask myself, “will what I am doing, or asking for, have a negative
impact on anyone else?”

Rituals represent the most prevailing and widespread examples of magical practice by

Pagans. According to Adrienne, rituals are probably the easiest way to understand how magic is

seen and interpreted. Holiday celebrations can be a form of ritual for Pagans, as can weddings

and burials, which are seen as examples of “symbolic” ritual. A large part of Pagan ritual

practice is recognizing the symbology in these different celebrations. One example of this

symbolism is the wedding ring. A wedding ring is, of course, circular, and for a Pagan this may

be seen as a symbol of permanence.

During the celebration of Samhain, the group performed a ritual which I couldn’t

participate in, since I felt it would compromise my own religious beliefs. Although I wasn’t able

to attend, the group was sympathetic and offered to share with me a little bit about how they

performed the ritual and the impact it had on them. The goal of the ritual was to communicate

with the group’s ancestors. Shannon shared how she felt about performing the ritual on

Samhain.

During the Samhain ritual I felt a deep respect for my ancestors, and I'm glad I got to
honor my dog who recently passed and ask for the ancestors to watch over my sick
grandfather. Death is a necessary part of life, but it's hard to deal with and it makes it
easier when I can talk to my past loved ones and pray for them to watch over me today
as well as thanking them for all their help and love they gave me and continue to now.
All individuals gain something different in rituals, but I personally gain peace from the
ancient traditions involved, the gratitude and worship involved with the natural world
and those ruling it, and connecting to my own personal power with others, recognizing
that all of us have a little piece of the divine in us, and that we can make the world and
ourselves better through combining our power and consciously being grateful for all I
have and trying to be good. I know that when I help others it rebounds back to me
eventually and good begets good.
 P a g e | 30

Adrienne was also able to share her experience of the Samhain ritual.

The result of the ritual was to honor our ancestors and receive any messages they
wanted to give. The ritual we performed was centered on the use of elements. Each of
the participating members took on the role of an element. Each element possesses
symbolic characteristics. For instance, air is related to communication. A gentle wind
would be interpreted one way, versus a whirlwind or gust of wind, which would elicit a
different meaning. Water is associated with emotion. Similarly, the flow, or activity of
the water determines how the emotion is interpreted. Fire represents passion. Finally,
the earth indicates grounding, or stability.

Participation in rituals is particularly important for individuals such as Shannon who

admitted she doesn’t do much to practice her spirituality on a daily basis. “I should, and I want

to work on that, meditate daily and pray more often, but I'm so busy I usually don't stop myself

to just settle down,” she said. Rituals, such as the one conducted on Samhain, offer participants

the opportunity to connect with the Divine in a profound way, which is especially important

when busyness disrupts the everyday time for prayer, reflection, and private ritual.
 P a g e | 31

Sticks and Stones: A Pagan Storefront

Three-Legged Money Frog

To get a better understanding of the Pagan religion, I decided to make a trip to a local

Pagan store called Sticks and Stones. I had heard group members talking about making a field

trip there but figured it may be in my best interest to take the initiative on my own. The store is

on Main Street in Fairfax and is in walking distance from campus. So I set off with my friend

Stephanie who has been my sidekick during most of my fieldwork. The storefront is part of a

strip mall featuring consignment shops and a few restaurants. Above the door I glanced at the

sign, which read: Sticks and Stones, Gifts for Spirit, Mind and Body.

Immediately after walking in, I was feeling inquisitive as I peered around at the bizarre

objects before me, interested in their names and uses. Simultaneously, I was welcomed with

the potent fragrance of incense that permeated the room. --Luckily, incense is one relic of

Paganism that I am familiar with and particularly fond of-- As I entered, to my right was a

mosaic tiled table with a peace sign on it. On top of the table was a guestbook where visitors

could sign and leave messages.

Looking up, I noticed a single cashier at the counter. She appeared to be a middle-aged

woman, with dark brown hair, and an unforced smile. I wondered if she would ask me if I

needed anything. I felt like an old man walking through an electronics store, observing each

item with blatant perplexity. It didn’t help that I was oddly clutching a notebook and scribbling

notes after scanning the room full of objects. Besides the one woman behind the counter, there
 P a g e | 32

was only one other person in the store besides myself, whom I observed panning through some

jewelry on the counter.

Turning my attention, I immediately noticed a shelf of books. The top shelf had all types

of literature on Feng Shui. Joining the titles of books were Feng Shui objects, such as bell

strings, which are used to circulate good energy through rooms in your home. My personal

favorite was the three-legged money frog. I picked up the small statue, enclosed in a plastic

case, and carefully examined its tarnished green luster, small, beady-red eyes, and held it

comfortably in my hand. Behind the statue, in the case, was a green card stock which explained

the objects significance. The three-legged money frog should be placed in a discreet location of

your home, or, if desired, on a personal wish list. Keeping the figure in your home is meant to

attract wealth and prosperity. If you find it unsuccessful in this endeavor, it is suggested that

the statue be relocated. Nearby another small object caught my attention. Scattered atop an

end table were several small, plastic vials filled with what appeared to be white glitter. I picked

one up and read the label which distinguished the contents as pixie dust used to add sparkle to

your life. I found myself trying to distinguish which objects, to a practicing Pagan, might be

considered novelty items, as opposed to the articles essential to performing rituals and

practicing the religion.

There was definitely a surplus of creative book titles, found on shelves located

throughout the store. For example: To Ride a Silver Broomstick, How to Enchant a Man,

Everyday Moon Magic, Advanced Candle Magic, and the Idiot’s Guide to Communicating with

Spirits. It became clear that the store is intended for a broad audience, from the most

passionate Pagan believers, to spiritual investigators, to casual novelty collectors.

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Pagan Advertising

Not only is Sticks and Stones a place to explore, replenish, and collect Pagan literature

and objects, but it is also an information center in the Pagan community, evident by the bulletin

board of event listings I noticed posted on the wall. There was an array of fliers tacked to the

board featuring a number of related events and resources in the area. One such flier read, Tea

and Circle with the Order of the Black Hat. According to the group’s advertisement, the Order of

the Black Hat is a community of self-identified witches who engage in week to week gatherings

and retreats. The purpose of these meetings is to focus on growth in wisdom, love, power, and

the ability to heal and become stronger. As mentioned, there was also a list of resources for

individuals looking to become better connected to a larger Pagan community. For instance, the

Northern Virginia Pagan Network (www.novapagannetwork.org). The Northern Virginia Pagan

Network was founded by Jeanet and David Ewing. They state their mission on the websites

homepage.

The Northern Virginia Pagan Network (NVPN) is an organization founded on the goal of
providing a networking resource for all Pagans, both groups and solitaries, in the
Northern Virginia area. Our aim is to not only celebrate what we have in common but
also our diversity.

We welcome participation by Pagans, regardless of their path or physical location. The

goal is to connect the various groups, businesses, and solitaries within Northern Virginia,
and show that like a web, each strand strengthens the rest.

In this group, you may find resources to help others practice their particular faith as well
as events, other groups, a variety of businesses, and opportunities to learn from
eachother.
 P a g e | 34

Also featured on the website is a litany of other resources including a list of seasonal

celebrations, the major celebrations mentioned being, Samhain (Oct. 31-Nov. 1), Winter

Solstice (Around Dec. 20-22), Imbolc (Around Feb. 2), Spring Equinox (Around Mar. 21-23),

Beltane (April 30, early May), Summer Solstice (Around June 21-23), Lughnasad, Fall Equinox.

Each of these celebrations is described in relation to the following characteristics: Alternative

names, Symbols, Stones, Colors, Foods, Plants, Animals, Gods, Goddesses, and Rituals/Magical

Workings. Each of these is an important aspect of Pagan celebration, and no coincidence that

examples of each could be found among the four corners of the store. These Pagan holidays will

be discussed further in a later section of my ethnography.

On one wall, adjacent to the checkout counter, were racks of women’s clothing. From

far away, it seemed to be a collection of mostly dresses. From someone who admittedly knows

very little about woman’s fashion, the selection was interesting. They were all made from the

same, light, fabric and were generally earthy colors of dark green, brown and deep blues. I

reached back and searched for the tag, finding a brand name on the top. Braja, naturally

beautiful clothing for women. All of the clothing was a product of this company which makes

natural clothing in a variety of selections. Realizing I was out of my element heavily scrutinizing

women’s clothing, I let my gaze wander across the room to a shelf of votives and candles.
 P a g e | 35

Candle Magic

After walking over to the display, I realized these candles were labeled and advertised

for different types of candle magic. A reference card perched on the table gave meaning to

each of the candle options. The sign read:

Power Votives

Vision Quest – Honey Gold

Love – Passionate Red
Emotional Balance – Aqua
Healing – Royal Purple
Needed Change – Cream
Prosperity – Rich Green
Protection – Shadow Black
Inspiration – Summer Blaze

I imagine lighting these candles is in some way meant to summon the emotions and powers

associated with them. In addition to the single, colored candles sorted on the table, there were

bundles of candles, each of these aligned with a particular event or life occasion. These bundles

can be lit in recognition of a bridal shower, for luck, for home blessing, or fertility, to name a

few. Obviously, candles are an important part of Pagan ritual and can be utilized to celebrate,

or bring attention to any aspect of life. There were also bags of herbal mixes, each labeled with

the Wise Woman Use, and the Magical Use. A wise woman use for a particular mix may

promise to relieve headaches, act as an antiseptic, a sedative, or to facilitate skin healing.

Magical uses include a powerful transition to the next world, love, and protection against

sexual harassment. Every candle and herb marked with a distinct purpose. Or, in some cases,

they are marked with several purposes.

 P a g e | 36

Gwendolyn’s Library

Just as I was about to leave the store, satisfied with what I had learned and observed, I

noticed an area in the back of the store that I had mistakenly left unexplored. The area seemed

secluded from the rest of the store, which would explain why I had not noticed it right away. An

authorized, hidden area in the back of the retail space, which could easily be confused as an

employee lounge or stock area was actually neither of the two. Approaching the area I read a

sign which stated the space was actually a “Workshop Area” and could be rented out for group

meetings and functions. Since it wasn’t currently occupied I spent time looking around at the

resources the space provided prospective groups. One of the first objects I noticed was a large

couch. By the couch was adjoining furniture, with a coffee table. It was clear the intent was to

create a comfortable, workable space for occupants. There were shelves of books, one such

shelf was labeled “Gwendolyn’s Library” (books not for sale). There were also more candles and

herbs, drums, teas, coffee, a chalice, a crystal ball, and even a black cauldron, fixed in a pit of

sand. I tried to envision how a meeting in this space would take place. Who would sit where?

Which objects would be used and where would they be placed? What would the dialogue be?
 P a g e | 37

Methods of Divination

During my time with the Mason Pagans, I have heard numerous times, in discussion, as

well as isolated conversation, about the ways in which Pagans harness good energy and

connect with a higher being. For the sake of clarity and better understanding of the research in

this section, as well as the rest of the ethnography, I will offer a rather loose definition of the

popular term; divination. This effort at defining the term was contrived with the help of a book

titled, The Spirit Book: an encyclopedia of clairvoyance, channeling and spirit communication,

belonging to group member, Shannon. Other members of the group helped form the definition,

including Adrienne and Shannon, two primary informants. We chose to define divination as

“the art of foretelling the unknown with the use of divinatory tools or omens. Within the limits

of this definition, divination could be used to reach dead relatives or loved ones, or potentially

any outside, or “higher being.” Additionally, there are flexible boundaries and understandings

as to what information can be achieved through these divination practices. “The unknown” can

include information relevant to the past, present or future and it may be direct answers to

direct questions, or offer more subtle guidance.

Members will sometimes share different divinization techniques or light a candle for

another person in particular need of a specific spiritual energy. Adrienne, a key informant and

group leader for the Mason Pagans, offered support through an email for a member who was

going through a difficult time. “It sounds like you are on the right track – I support you and I will
 P a g e | 38

be lighting a candle and doing a little magic tonight to chase away things that make life unclear

and replace it with clarity – I hope it helps. Many Blessings, Adrienne” Members are able to use

their practices of Divination, often particular to the individual, as a means of connecting and

sharing ideas with others in the group. When members are going through a difficult time they

can appeal to the other members for ideas and guidance.

Tarot Cards

There are many ways a Pagan can perform divination rituals. One of the most prevalent

methods of divination is through the use of Tarot cards. I learned that the practice of reading

Tarot cards is centuries old and relies on symbolism and interpretation to communicate with

higher beings. A deck consists of seventy-eight cards, which includes twenty-two major arcana

and fifty-six minor arcana. Of the fifty-six minor arcana, there are four suits, similar to a

traditional deck of playing cards. In fact, I learned that playing cards and their familiar, four suits

(hearts, diamonds, spades, and clubs) actually originated from Tarot cards. The four suits in a

deck of Tarot cards are a little different, however, usually represented as swords, pentacles,

wands and cups. Although I am told these suits can change, much like trading cards can be

found in various themes (ex. U.S. Presidents, Sports teams, etc.). While there are numerous

ways in which Tarot cards can be read, one of the most common and simplest methods is called

a three-card spread. The first step is for the reader to meditate on a particular question which

they hope the Tarot card reading will address. I was told the key is to focus on firmly on a

general question. It is far easier that way to interpret meaning from a question such as, “What
 P a g e | 39

should I do after I graduate?” as opposed to a specific and hard to answer question like,

“Should I become a fireman or an engineer?” Tarot card reading is very interpretive, and the

readings are meant to enlighten the individual and hopefully move them towards a solution,

however they can’t answer a question which is so specific. With the question in mind, three

cards are placed face down, from left to right, on a table or hard surface. The cards are flipped

over and interpreted one at a time. The far left card, and the first to be turned is supposed to

represent the past, the second card the present, and the third, the future. The individual

proceeds to try and discern meaning from the cards and how they may be applicable to a

particular question or event of significance in his or her life. The cards are very symbolic and

usually portray a figure used to represent a particular event or emotion. For instance, a card

called The Tower depicts a woman falling out of the sky with lightning striking and is often used

to represent chaos. The meaning of this card is usually negative so turning it over is often

discouraging for the reader. However, a card such as The Star can signify faith, optimism, or

spiritual love. Meanings can be further complicated if the card is turned over in reverse or if any

number of optional rules are put in place before the reading. It is all determined by, and

particular, to the individual.

Since it seemed the method of Tarot reading relies heavily on personal interpretation

and preference for how it is conducted, a question stuck out to me. Why do so many people, on

beach boardwalks, street corners, and business centers, pay a stranger to conduct a Tarot

reading? I voiced my question to the group and was almost immediately answered. I found that

all of the group members present were very excited about this particular subject and admitted

that they enjoyed teaching and being “authorities” on the topic. The answer to my question
 P a g e | 40

was that someone who performs readings for a living is much wiser and has a wider perspective

in terms of how to interpret different meanings from cards. They will likely be much more

knowledgeable about the symbology and alternate meanings and can offer insight different

than what an individual would come up with on their own.

With my question answered, I decided to give it a shot and had Adrienne perform a

Tarot card reading for me. My reading involved two divination techniques. First, stones were

scattered on the table in front of me. The stones have symbols on them and are referred to as

Runes. Each symbol carries a specific meaning, or set of meanings, much like the Tarot cards. I

was told to focus on my question which I admitted to having great difficulty doing. I was very

distracted by what was before me and struggled to meditate hard on a question. I then was told

to run my hand over the stones which would transfer my energy into the stones and hopefully

lead me to select three out of the scattered pile to try and interpret meaning from. I was not

feeling a strong pull to select any rocks so I paused over some and ran my hand over the pile.

Eventually I selected three runes. Unfortunately, we both struggled in our discussion to

interpret meaning from the three stones I selected. We both agreed that I hadn’t kept the

proper mindset or focused on one question when we prepared. We decided to skip to the Tarot

reading. For this reading, I again focused on the question, held the deck of cards and knocked

on it three times before fanning it out, face down on the table. I selected three cards from the

fanned out pile. These were subsequently, turned over and discussed one at a time by Adrienne

and myself. These cards depicted leaders from all of the world’s religions. My selections were

the Archangel Michael, a religious teacher, and symbol for purification. Adrienne concluded

that Michael is supporting me in a teaching role or a relationship with a teacher that I should be
 P a g e | 41

focusing on. The card about purification suggested that I should purify myself in some way,

perhaps through fasting.

Oracle Cards

Oracle cards are a divination technique similar to traditional Tarot cards. During the

meeting Adrienne shared her favorite deck of Oracle Cards which she keeps in a small box

painted with bright yellow with Pagan symbols. When she took out the deck she slid them from

the box and fanned them out in her hands, revealing the different faces of the themed cards.

Her particular deck featured spiritual figures from all world religions. From St. Michael the

archangel, to Buddha, to Oshira, to Mohammed. Each of the characters represents a particular

theme, such as, in the case of St. Michael, he represents support and defense in a particular

endeavor. The interpretations of some of these personages can be different depending on the

person and the particular questions or obstacles in their life. Using Oracle cards can be as

simple as selecting a card from the deck and using it as your “daily message.” Another way to

address a question or need you may have, is to select three cards, and to interpret their

meaning together.

Automatic Writing

Automatic writing, or “writing in a trance,” is another form of divination. Automatic

writing is achieved by putting yourself in a trance, into a state where your movements are no

longer your own. Those who practice automatic writing say they experience a feeling of “their
 P a g e | 42

hand moving on its own.” It is believed that in this state, it is not the person that is moving, but

a higher being moving through them. This is how automatic writing may be considered a

method of divination because it allows for something unknown to be revealed through the

intercession of a higher being or outside force.

There are several ways in which an individual may try to achieve this “state of trance”

prior to a session of automatic writing. One method which has proved helpful to some people,

including Adrienne, is by using rhythm. Drumming, shaking a maraca or tambourine, or any

other means of holding rhythm to your heartbeat has shown to be helpful in clearing your mind

and reaching a trance state. There are also scents, and chemicals, which, once applied to the

skin or inhaled, are said to assist the process. With or without the use of aids in reaching this

trance state, an automatic writer must make an effort to detach the mind from the action of

the body. It is during this subconscious writing activity, that all kinds of messages and artistic

achievements are divinely brought to fruition.

Briefly mentioned in Shannon’s book, The Spirit Book: an encyclopedia of clairvoyance,

channeling and spirit communication, is the unique story of Patience Worth. The account is a

mystery and perhaps the strongest case for the divinatory power of automatic writing. It is

about a woman, Pearl Curran, a St. Louis housewife with no ties to Paganism other than

recreational use of the Ouija board, not uncommon at that time. One day when she was having

tea with her mother and a friend, they received a message which they had never seen before.

“Many moons ago I lived. Again I come. Patience Worth is my name,” was spelled out before

them. Pearl began receiving repeated messages from the spirit called Patience Worth. Each

time she sat at the Ouija board, regardless of who was with her, she continued to receive
 P a g e | 43

messages. Eventually, Pearl realized the messages were coming to fast to be interpreted on the

board and that she could dictate the messages on paper with using it. Pearl first employed a

secretary to write out the messages she was receiving, but later she began writing the

messages out herself with the use of a typewriter. For twenty-five years, Pearl wrote over

400,000 words, 5,000 poems, a play, many short works and novels that were published to

resounding praise.

Some of these stories were full of ancient languages, words and objects that had been

dead for hundreds of years, making it seemingly impossible for Pearl to know. She quickly

began receiving visitors who came from far away to witness her automatic writing sessions.

Psychiatric professionals also came to admire and investigate the work that had been credited

to Patience Worth. No charge was ever demanded of visitors who could watch her write in a

brightly lit room in front of her typewriter. The pair continued to communicate their writings

until about 1922, when Pearl became pregnant for the first time at the age of 39. The

connection between the two would eventually deteriorate leading up to Pearl’s death in 1937.

Since her death, scholars and professionals have continued to investigate the incredible

phenomena and most have concluded that since she had received limited education and no

knowledge of the language or history discussed in the works, they could not be the product of

her own intellect. The case remains unexplained to this day.

Whatever the interpretation may be, performing divination practices remains an

important part of religious practice for many Pagans. It is especially important because it offers

a way to connect with the Divine, often in a profound and tangible way. As an ethnographer,

knowledge about these methods of divination has offered me a better understanding of the
 P a g e | 44

tangible realm of Paganism, and how connections between individuals and the Divine are

reached.
 P a g e | 45

Conclusion

The Mason Pagans group is an important community for individuals seeking a place to

grow and learn in a number of diversified religions. Members have proven to be welcoming and

forthcoming with family-like support for other members and friends who are struggling in life or

have questions to ask relevant to Pagan religious practice. Ideas and topics of discussion are

exchanged openly and no one is made to feel ignorant, even when we are.

During my final interview with Adrienne she repeated something to me she had shared

before. “I’m really glad you are doing this. It is such great exposure for our group. Thanks for all

the effort you have put into being thorough,” she said. With that seemingly insignificant

statement, she helped me to realize how much I had really grown to appreciate my experience

with the Mason Pagans. My fears of being intrusive, and ignorant, and being an outsider,

seemed to be allayed in that instant. I knew that I had earnestly and devotedly pursued

answers to the questions I had about the group and tried to present it in a way which would be

readily understood. This was a difficult task for someone who was constantly “grabbing at

straws” trying to define difficult terminology and piece together ideology and religious practice

that was completely foreign to me.

After my research had been gathered and my ethnography was near completion, I paid

one more visit to the group, during the final meeting of the semester. It was an early

celebration of Yule and we did a “Secret Santa” gift exchange. Before we exchange these gifts

however, Adrienne took out a gift of her own. They were candles. She had made them from the

wax burned at the middle of a fire during the group’s Samhain ritual. With each candle she

presented a copy of a poem she had written to mark the occasion. Despite the fact that I had
 P a g e | 46

not participated in the ritual she gave me a candle as well, which I graciously accepted. The gift

of the candle, like the gift of new knowledge, came at no cost to me.
 P a g e | 47

Glossary of Key Terms

A
Automatic Writing: The process of writing in a “trance” state, in which the writing is produced
subconsciously by the writer. Those who practice the process will say that it is the writer’s hand
creating the message, without the writer being aware.
B
Beltaine: A Celtic festival celebrated by many Pagans as part of the eight Pagan holidays of the
year. It is a festival of nature and fertility occurring on the first full moon of Taurus, on May 1.
D
Divination: The art of finding out hidden information about the past, present, or future through
the use of psychic talents.
E
Ethnography: The study and systematic recording of human cultures.
F
Feng Shui: A practice, originating in China, in which a structure or site is chosen or configured in
a way which puts it in harmony with the spiritual forces that surround it.
I
Imbolc: A Celtic festival marking the first full moon in Aquarius. It is a celebration of cleansing
before the spring period of growth and renewal. One of the eight widely recognized Pagan
holidays of the year.
L
Law of Attraction: A philosophy which states that your dominant thoughts will have a way of
manifesting themselves in your life.
Litha: The Celtic festival and Pagan celebration of the Summer Solstice. One of the eight Pagan
holidays, Litha occurs around June 21 and is the day when the hours of daylight are the longest.
Lughnasadh: Celtic festival of the first full moon in Leo. This holiday, another one of the eight in
the Pagan Wheel of Holidays, celebrates the God, Lugh’s wedding to Mother Earth.
M
Mabon: Pagan Thanksgiving holiday celebrated to give thanks for the completion of the year’s
harvest. This Celtic festival occurs on September 21.
Magic: In the context of this ethnography, magic is described as “artistic prayer,” and is often
practiced through rituals and spell-casting.
R
 P a g e | 48

Ritual: An ordered sequence of repeated events, behaviors or thoughts. A ritual is designed to

produce a predictable altered state of consciousness in which certain magical or religious
results may be obtained.
S
Samhain: Celtic fire festival celebrated on October 31. Samhain is a Pagan Halloween
celebration and is a particularly important festival for many Pagans because it represents the
start of a new Celtic year.
Symbolism: The use of objects, pictures, and words to form alternate meanings. Symbolism is
particularly prevalent in ritual practice for many Pagans.
T
Tarot Cards: The predecessor of modern-day playing cards. Tarot cards are frequently used by
Pagans as a method of divination and meditation purposes.
W
Wicca: A duo-theistic branch of Paganism, also referred to as Witchcraft. This term eventually
became “Witch” in modern English.
Y
Yule: The Pagan holiday of the Winter Solstice. This holiday, occurring on Dec. 21, this festival
celebrates the death and rebirth of the Sun God.
 P a g e | 49

Works Cited

“AUTOMATIC WRITING -- COMMUNICATIONS FROM THE SPIRITS?”

The Haunted Museum: The Historic and Haunted Guide to the Supernatural. 2003.

1 Dec. 2009. http://www.prairieghosts.com/auto_writing.html

Adrienne. Personal Interview. 8 Dec. 2009.

Bonewits, Isaac. “A Pagan Glossary of Terms.”

Originally from first three editions of Real Magic. 2005. 30 Nov. 2009.

http://www.neopagan.net/Pagan_Glossary.html

“Automatic Writing.” Wikipedia: The free encyclopedia. 26 Nov. 2009. 1 Dec. 2009.

http://en.wikipedia.org/wiki/Automatic_Writing

Wigington, Patti. “Wicca, Witchcraft, or Paganism?” About.com 2009. 26 Nov. 2009

http://paganwiccan.about.com/od/wiccaandpaganismbasics/a/WWPDiffs.htm

“Pagan Holidays Wheel of the Year.” The Witches Sabbats. 1998. 18 Nov. 2009.

http://www.joellessacredgrove.com/Holidays/sabbats.html

“Major Religions of the World: Ranked by Number of Adherents.” Ask.com.

9 Aug. 2007. 16 Nov. 2009.

http://www.ask.com/bar?q=christian+population+of+the+world&page=1&qsrc=2417&
dm=all&ab=0&title=Major+Religions+Ranked+by+Size&u=http%3A%2F%2Fwww.adh
erents.com%2FReligions_By_Adherents.html&sg=EzaN6tg%2FyXW0A8sl2bozu22zD3
h3mC6mNQZk4qtUeXo%3D&tsp=1259816881877

“Mason Pagans (GMU)” The Witches’ Voice presents Covens, Groups, & Orgs… 2007.

14 Sep. 2009. http://www.witchvox.com/vn/vn_detail/dt_gr.html?a=usva&id=31819

“Mason Pagans Group.” Facebook.com. 14 Sep. 2009.

http://www.facebook.com/search/?q=mason+pagans&init=quick#/group.php?gid=2204
918051&ref=search&sid=569859421.3136045748..1

Group discussion on “Coming Out of the Broom Closet.” 11 Oct. 2009.

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Adrienne. Personal Interview. 3 Oct. 2009

Shannon. Personal Interview. 8 Dec. 2009.