The only detailed history of a little-known and widely misunderstood movement. Drawing Down the Moon provides a fascinating look at the religious experiences, beliefs, and lifestyles of the Neo-Pagan subculture. Margot Adler attended ritual gatherings and interviewed a diverse, colorful gallery of people across the United States, people who find inspiration in ancient deities, nature, myth, even science fiction. Contrary to stereotype, what Adler discovered was neither cults, nor odd sects, but religious groups that are nonauthoritarian in spirit and share the belief that there is no one path to divinity.

This edition of Drawing Down the Moon includes a completely updated and expanded resource guide that details several hundred related journals, festivals, newsletters, and groups. (From the editor)

A very useful and extremely informative history of earth based Goddess-centered religions.

Books abound on the array of neo-pagan faiths and Wiccan traditions, but after reading all we can, it is common to desire a teacher to inspire and guide us along our chosen path. Unfortunately, the world is full of hucksters eager to cash in on this desire. Money, however, is not the only “evil” to watch out for, and often not even the primary one. Potential religious teachers often seek the recognition or respect given to them by eager students. Sometimes, such respect is entirely unwarranted. Over the course of our lives, we may have many teachers and learn these lessons through hard-won experience but how can you avoid these pitfalls and find a spiritual teacher with your best interests at heart? Here are some tips to help you find your way amidst the labyrinth of good and bad intentions:

1. Search for a teacher who is both experienced and honest. There are many reputable teachers in a variety of traditions and they will welcome your questions about their lineage and training. If they are self-taught, a good teacher with lots of experience is not ashamed to admit they are. Claims of profound mystical powers are often a warning sign, as is how your prospective teacher handles proprietary information. Is it common for the teacher or other group members to pass along written information without crediting authorship? How can you tell? If the style of language used in the text does not match what your teacher or fellow group member usually uses, chances are they copied this information elsewhere without crediting its author. A good teacher will not only credit where they acquired information, they will make a point of teaching you to do the same.
2. Take your time & avoid anyone who moves too fast. Don’t adopt a teacher on the basis of one meeting. Spiritual education is a life-long journey. There’s no inherent value in rushing your decision. On the flip side: does your prospective teacher accept you as a student without taking the time to really get to know you? This should be a two-way process and a teacher who does not take the time to evaluate prospective students is in search of quantity, not quality.
3. Get to know your teacher & his/her tradition. Sometimes the only way to get to know a teacher is by enrolling in a class they may offer online or at your local occult shop. Feel free to enroll in these without committing to being their student on a long-term basis (ie, seeking initiation or ordination with that teacher). Evaluate the information you are provided with in the class – Does it feel like the right path for you? Does his/her description of their tradition fall in line with your own research on that tradition. You haven’t done any research on his/her tradition? Back-up and do that before agreeing to anything!
4. Conduct a background check. What is your prospective teacher’s background? Does s/he claim initiations or degrees that you cannot confirm through outside sources? A reputable teacher will be happy to provide references. Be wary of individuals who claim hereditary blood lines or training that you cannot verify. Find out his/her reputation in the spiritual community. Is the prospective teacher respected amongst his/her peers? If you meet your teacher at a festival, community event, or even in a chatroom, ask others of similar stature and experience what they think of him/her. Does s/he allow contact with her former students that have completed their training with her? If not, consider it a warning sign.
5. Learn to spot power trips and puffery. Are you strongly urged by the teacher to take the next class (to the point of being pushy)? Does the teacher seem impressed with him/herself? Does s/he brag about who s/he knows or his/her own stature? Does your prospective teacher make rash, emotional decisions or always place blame on someone other than themselves? Does your prospective teacher expect you to put them on a pedestal? If not, are you tempted to put them on one? Run far, far away. No matter who instigates such a relationship, it is not healthy for either party.
6. Ask questions about his/her personal and professional life. Is his/her emotional life in order? Spirituality affects and permeates all levels of our lives, and as such a good teacher should have stable relationships with their mate, family, friends, former teachers and former students. This is not to say that we don’t all go through ups and downs, or that you should necessarily quit working with someone when they go through inevitable woes life swings our way, but you’ll both have a more rewarding experience if you start when you are both on a more stable footing. This, of course, will become readily apparent if you follow step 1 (above) and take your time: time will tell you whether or not your prospective teacher is merely going through a rough period or if chaos, dissension and blaming others seems to follow them wherever they go.
7. Find out if the teacher takes minors as their students without significant dialogue and permission from the student’s legal guardian. For those who are underage – Yes, I realize you are eager to learn as much as you can about your chosen spiritual path, but remember that there is no reason to rush things. Even your parent’s religion will teach you valuable lessons regardless of what path you later choose to take. A good teacher will encourage that you learn your lessons from your family while you can.
8. Explore all your options. Does your prospective teacher encourage you to explore several paths before deciding his/hers is the right one? An experienced teacher will be able to provide you with a list of readings that illustrate perspectives different from his/her own. S/he should be willing to discuss these options with you without pointing out his/hers is the only right option. Certain traditions require significant investments of your time – if you are the type that likes to study many different paths simultaneously, talk this over with your teacher. Most will be fine with it, especially if you are still exploring and trying things out (they may even encourage it!), but because of the intensity of the training they may require you to decide upon one before beginning a priest/ess path with their group.
9. Evaluate what you expect from your teacher. What kind of relationships do other people in the group have with the teacher? You can tell a lot from context. Some teachers will prefer a more formal relationship, others informal. One isn’t necessarily better than another, but knowing what you’re after ensures a more likely fit. It’s also a good idea to open up a dialogue by writing a list of what you are looking for and sharing this with the prospective teacher when you meet.
10. Ask prospective teachers what they expect from you. What will your homework assignments be like and how much time per week or month will you be expected to devote to them? How many classes and rituals do you need to attend? Be honest with him/her and yourself — can you balance the study load along with work, family life or school? If not, now may not be the time to begin this particular course of study. If a fee is charged for lessons, does it seem reasonable? Teachers have to eat too, so money does not necessarily indicate base motivations, but the fee should be reasonable (whatever that means for you — don’t be afraid to ask what the fees are allocated for). Also ask if you are allowed to disagree with a teacher. You should certainly learn their tradition and fit reasonably well with their beliefs if you plan to dedicate and seek initiation, but questions and doubts should be part of the dialogue and not simply subject to blind faith. Bear in mind however that the relationship you have with your teacher should also not be a constant source of philosophical (or other) disagreement.
11. Assess whether or not the ethics of a group is a good fit with your own. Some people think that “consciousness-altering” substances are a valuable part of ritual, while others would never even consider such a thing. From Dionysian revels to Native American worship, this isn’t an easy question when you look at historic precedents, but whether your own ethics fall on one side or the other of this argument, make sure you discuss this with your prospective teacher ahead of time. Either way, avoid illegal substances and the groups that use them. Whether or not they should be legal is beside the point; common sense tells us that it is needlessly foolhardy to participate in illegal activities. Another area to consider: Certain favors from the student to the teacher are not considered ethical; the most obvious ones are sexual favors. We’re human; sometimes romantic relationships develop between members of a group, but they should not be expected as a matter of course, nor should they break any commitments you or the other party has made with your respective spouses nor should they be tied to your advancement in the group. Less obvious are things like washing the windows in the High Priestess’ house (Helping to clean up the property after a ritual, however, is normal).
12. Trust your intuition. A teacher may check out all the points beautifully but the student’s inner bell is clanging an alarm. In that case, the student should heed it.

Cafe Nation: Coffee Folklore, Magick, and Divination

Document Copyright © 2001 Spiritualitea.com & Sandra Mizumoto Posey, Ph.D., author of Cafe Nation: Coffee Folklore, Magick, and Divination (Santa Monica Press, 2000). This article may be reproduced as long as no changes, additions or deletions are made to the text. All the information in this paragraph must be included on the document whenever it is distributed or reproduced. Special thanks to Laura von Bosau for her significant contributions to this article and to Donna Albino and Denise Dumars for their thoughtful and insightful suggestions.

When the “goddess movement” was birthed out of feminism in the early seventies by groups of women passionate about both political and personal growth, it started with small circles of women determined to use magic as a tool for change. Leading figures during this decade included such notables as Zsuzsanna Budapest, Shekhinah Mountainwater, and Starhawk.

The Wiccan religion, which was first birthed by Gerald Gardner in the mid-twentieth century, had grown into a viable alternative religion in both Europe and America. As one of the first modern Western religions to worship a goddess as well as a god, it was a logical starting point from which feminists could build their new faith. Wicca formed the skeletal structure of the new women’s religion, including seasonal rites and the use of magic, but was altered in ways that made it truly different. Some continued to include male god imagery, but a significant variant not only focused solely on the goddess but made it a women’s mystery religion where only women attended the rites, only women were taught magic, and seasonal rites became inseparable from the cycles of a women’s body as she moved from pre-menstrual maidenhood through her post-menopausal crone years. This sect came to be known by several monikers, such as Dianic Wicca, Dianic Witchcraft, and simply “goddess religion.”

One of the primary sacred narratives of Dianic Witchcraft was built upon the idea that in civilizations past women held higher status than contemporary society and was only lessened when matriarchy gave way to patriarchy. Built upon archeological finds of female statuary interpreted to be goddesses, the idea was birthed first by scholars but only became the foundation of new religious movements when the idea had gained a foothold in feminist circles. Many of the scholars (such as Marija Gimbutas & J.J. Bachofen) who presented these ideas do not find currency any longer with most academics. This development has parallels with the larger Wiccan movement, whose own sacred narrative includes the idea that it has a direct linear connection with pre-Christian European witch-cults (as proposed by Margaret Murray), an idea which contemporary academics have long considered unfounded. However, whether or not the idea of matriarchy is in fact a viable and factual history is beside the point. The role these ideas play among contemporary Dianics and Wiccans is as sacred history, a potent symbolic web upon which ideas for a new worldview and societal change can blossom and grow. Key factors of this different society for both groups include empowerment for women and a more symbiotic relationship with nature.

Witches of either sect understand that there is magic that happens when symbols become manifest as reality in the form of tangible objects. First it is only within the realm of the groups that birthed them – jewelry and adornments with representations of goddesses and magical symbols, bumper stickers, books on nature religions, etc. – until the symbols, if not always the idea behind them, seep into a wider cultural milieu. Items such as those mentioned above move from esoteric mail order catalogs and small metaphysical shops into the women’s studies or occult sections of larger bookstores (in the case of books) or museum gift shops (in the case of deity statuary or jewelry). Spell candles now find their way into gift shops of every sort. Still, even these things are perceived by the larger public as fringe items – possibly even with satanic implications (in the case of pentacles, for example). A lack of interest may even result in their falling below their radar at all. Then, arriving with a force that makes it seem almost sudden, despite the slow trickle over several decades, goddess symbolism is everywhere. “Good Witches” have become stock characters in TV dramas from “Buffy the Vampire Slayer” to Aaron Spelling’s “Charmed.”

In high end beauty catalogs and stores we find Charmed World’s spell-casting kits that come with items such as “Wash that man out of your hair” shampoo and conditioner, Eau de Fortune money-drawing fragrance designed to release your inner tycoon!” and “Temptress” bubble bath in hot pink containers. The contact page of their website bears this caveat:

CharmedWorld is not affiliated with any organized religion. Rather, it is our belief that there is magic within all of us. We hope that our whimsical products empower people to be proactive in their lives and, at the same time, have some fun. We would also like to stress that our products cannot be used to bring harm to any one, nor to make any one act against their will. Have fun! And, most of all, have a “charmed” life!

The text above and at various places on their website suggest Wiccan influence without being explicitly stated. These pink potions are still in the broomcloset with regard to their inspiration. Wiccan influence can be seen in the “harm none” ethic voiced above as well and in the text of one of the spells: “I beseech thee, dear Goddess, let it be true. So be it!”Despite their assertion that products cannot be used to “make anyone act against their will” their descriptions for their spell kits belie their stated ethics. The Tie the Knot magical spell, for example, bears this description:

Would your man rather have a root canal than discuss your “future”? Do weddings make him comatose? Does he cringe everytime you pass a jewelry store? Help him lose those ball-and-chain blues, cast this spell to get to the “I do’s.”

Less explicitly witchy and even more mainstream is Jacqua Girls “Goddess Gathering Kit.” According to their website, Jacqua Girls products has “distribution to more than 2,000 prestige gift shops, specialty and department stores in the United States, England, Canada, Germany, Scandinavia, France, New Zealand, Japan and Hong Kong.” Package details state:

• • Juturna Aromatherapy Spray
  • Isis Jasmine Incense
  • Kali Herbal Foot soak
  • Gaia Clay Mud Mask
  • Aphrodite Jojoba Lotion
  • Wish Boxes
  • Hestia candle
  • Bindis
  • Henna Tattoos
  • Invitations

Get all your goddess girlfriends together for a night of rituals, and beauty to bring out the best in your life. Includes for 4 people: Women have been gathering for thousands of years to share in story-telling, ritual, beauty, and bonding. In this fast-paced world we seldom take the time to gather in this ancient way. This kit was created to encourage you to gather with your friends for a meaningful and memorable time and discover your true goddess potential. So may it be!

Here again a Wiccan influence can be detected in the phrase “So may it be” and the names of popular goddesses, but otherwise the kit makes no mention of spirituality. Instead, the intent is to “discover your true goddess potential.” As goddess imagery seeps further and further into popular culture, the word goddess begins to shed its religious implications and seems to connote beauty with a liberal dash of female bonding thrown in. Here, we make wishes, not magick. Dark and powerful Kali is relegated to soothing tired feet.

The Go Goddess game also doesn’t make any mention of magic or religion (though they do refer obliquely to spirituality and include “chakra-colored candles”), but does borrow a phrase from Dianic Witchcraft, paraphrased prominently on their website: “What does a goddess look like? Look in the mirror. You are a goddess.” Below this, the creators state that the Go Goddess game is:

. . .an enriching catalyst to realize our dreams, recreate our lives and fulfill our unique potential.By bringing women together to share life’s experiences, Go Goddess! is a great way to connect with friends, make new ones, and realize the goddess that’s blossoming within each of us. There are no right or wrong answers, and no judgments. Go Goddess! is a concept for living, a spiritual oasis that bathes you in positive, supportive energies, and inspires you to be the best you can be – to be the best mate, mother, sister, daughter, lover and friend. That’s what we all want, isn’t it?

Unlike the Jacqua Girls kit, the Go Goddess game leans more heavily toward female bonding and empowerment than beauty. This is pop psychology with a Goddess twist rather than either religion or cosmetics, but it seems clear that our beloved goddess is destined to attain pop culture saturation as a synonym for beauty – hairless beauty.

The most audacious use of goddess imagery is without a doubt the Gillette Venus Razor for women. The television commercial for this product pans over dozens of svelte women in white bathing suits kicking their smooth hairless legs to the pop tune lyric “I’m your Venus.” The close-up of the razor itself reveals a handle shaped to look like a woman’s body with her arms raised above her, much like the Nile river goddess. The slogan for this product, “Reveal the Goddess in You” (which is, by the way, trademarked) suggests that the word goddess, here, refers to a woman finally free of all that unwanted body hair.

As much as we want to believe in symbols as archetypes that shape our consciousness as a species, symbols evolve and meanings change. The fact of the matter is that once the meaning has changed, it loses some of its power even for those who embrace it. The use of the swastika by the Nazis has never regained its luster. An extreme example, to be sure, but the goals of feminist witches have never been modest. They seek to change the world for the better, but unfortunately much of the world does not want to change with them.

Document Copyright © 2001 Spiritualitea.com & Sandra Mizumoto Posey, Ph.D., author of Cafe Nation: Coffee Folklore, Magick, & Divination (Santa Monica Press, 2000). This article may be reproduced as long as no changes, additions or deletions are made to the text. All the information in this paragraph must be included on the document whenever it is distributed or reproduced.