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Red Beltane flower This week, I attended an online conference for my day job. One of the themes was community building. I mentioned that my mantra for community building for my spiritual community is "work together, eat together, pray together" and I noted that you'd probably need an alternative to "pray" for a secular community. One of the other people suggested "grow together", harkening back to an earlier conversation comparing creating community to growing a garden. "Grow together" made me groan out loud. Luckily, being an online conference, no one heard that and I could compose a reasonable response.

There are two reasons I didn't like "grow together". The first - the one I gave in response at the conference - was that it is a result of community, not a way to create community. The second, unstated reason, was that I don't like metaphors.

Metaphors are useful when trying to explain abstract concepts in more concrete terms. Creating a community is just like growing a garden... until you actually want to get down to doing either one. If you want to do either, eventually you have to stop talking in pretty abstracts and make an action plan.

I like "work, eat, pray" for my spiritual family, but there are lots of other actions that could be considered crucial to community building, depending on the community: celebrate together, sweat together, sing together, play together, learn together... but since a Pagan community isn't a garden, we don't grow together; since it isn't a web or a blanket, we don't weave together; and since it isn't a ship, we don't sail or row together.

For Silver Spiral, "work together" means pulling invasive weeds in a local park, making giant batches of perogies, serving on community organizations, and painting walls in each other's homes and businesses. "Eat together" means preparing meals as a group, all contributing to our amazing potlucks, and enjoying fantastic conversations over food. "Pray together" means sharing sacred space, thinking of each other, and writing and rehearsing rituals for the larger community. These are real actions that lead to deeper friendships, good memories, positive associations, and, ultimately, that elusive feeling of community. No abstractions needed.

A single spoon in a sink In criminology, there's "the broken windows theory". Based on my day job managing a coworking space and my other experiences with shared spaces, I propose a similar theory for coworking and other shared spaces: the Spoon Hypothesis1. If one spoon gets left in the communal kitchen sink, it will take less than half an hour for a pile of silverware, mugs, and plates to accumulate in there too. It could be just as easily called the Abandoned Book Theory (for the library book not re-shelved), the Towel Theory (for the gym towel left strewn about the locker room instead of tossed in the hamper), or the Debris Theory (for how a random corner of a park can seem to collect garbage like a magnet), but the spoon is so emblematic.

Understand that the Spoon Hypothesis isn't about the mess accumulating around the single abandoned spoon - that's just an observation of a very real phenomenon. My theory is that if you can figure out a way to prevent the spoon from being left in the sink to begin with, you can keep the whole kitchen tidier. When people come into a very clean shared space, they are more likely to clean up after themselves. If you can come up with a system to make it easy for people to meet the minimal expectations - to put their spoon in the dishwasher - you won't have to clean up silverware, mugs, plates, or even coffee grounds and food spills. Tackle the small origin problem and the rest will take care of itself (mostly).

Though the Spoon Hypothesis originates in physical problems in shared spaces, it can be extended to other community organizational issues. For example, a podcast I was listening to talked about a problem a group was having with potlucks: people weren't bringing enough of whatever they'd signed up to provide. The solution was to create a simple list of how much people were to bring of any given kind of dish (x cups of salad, y number of veggie trays, etc.). The person said that not only did that solve their potluck problem, but that they noticed that people were more willing to help out in other ways too, like with clean-up after the event. They hypothesized that by drawing attention to one aspect of making an event run smoothly - how much food to provide - it drew attention to other aspects as well, and that giving clear instructions of what was expected of participants in one area freed those people up to think about other ways they could assist. They accidentally stumbled on a spoon problem and solved it effectively.

The problem with the implications of the Spoon Hypothesis is that it isn't always easy to identify the spoon. If the problem is that your coven's members don't seem to take the coven's events seriously - if there's lots of confusion about where and when something is, people are frequently late, members aren't prepared - that's the messy kitchen. There may be individual reasons for some members to have trouble committing, but if the whole group seems to have an issue, there may be a systemic reason or two that can be at least be nipped in the bud. Maybe your group has chosen a communication tool that is inconvenient for the majority of members, maybe events aren't being planned far enough ahead, maybe there's an incomplete understanding of event logistics among the event organizers, or maybe the leadership is disorganized so it means the members don't feel like they have to take things seriously.

Even once identified, solving the spoon problem isn't always easy. To return to the shared kitchen, we've tried to head off the one spoon with signs, with written rules and reminders sent to members, with a kitchen orientation for new members, and with two dishwashers with signs about which one is dirty. The receptionist and I joke that we need a camera that compares the current sink to an image of the sink empty and sets off an alarm when they don't match. My partner and I come up with increasingly elaborate hypothetical robots that would fling abandoned spoons out of the sink or that would follow offenders around making obnoxious noises. Other shared spaces have tried things like a layer of ping pong balls at the bottom of the sink to discourage putting things down, but who wants to clean the ping pong balls after a couple of days of people pouring out their leftover coffee and rinsing their lunch dishes over them? In the end, what has worked best so far is education. I tell members and staff about the first spoon phenomenon all the time, and after, they are more likely to spot the abandoned spoon and move it to the dishwasher, knowing that little favour has an effect out of proportion to the effort.

In the example of the chronically disorganized coven, the solution might be changing communication methods, setting deadline dates in advance for the usual events, creating a standard form for event organizers to fill out to make sure all the details are covered, or having the leader(s) re-prioritize. None of which are necessarily easy, but all will have longer lasting benefits than endless discussions about trying to be on time, dealing with the consequences of people being late, repeatedly lecturing people about living up to their responsibilities, or any other ways of dealing with the down-spoon consequences.

Here's the sneaky part of the Spoon Hypothesis: knowing about it gives you a certain amount of responsibility. When you start to leave something where you know it doesn't belong, there's a little voice that reminds you that other things will accumulate because of it. And when you see a spoon, you won't be able to ignore it.

Community building can be a messy process, full of miscommunications, dirty dishes, unsorted recycling, scheduling conflicts, and problems in both processes and principles. But maybe we can make it a little less messy by staying alert and cleaning up the first spoon.

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A group of trees as seen from below

The Web of Blessings - "The Art of Being Led":

"When we can't comfortably talk about power, we lose the ability to be responsible with our own power, and we can't accurately assess the power we are giving to our leaders. We also lose the ability to hold our leaders accountable. But the truth is, we who are led are the ones who give our leaders their power. We decide (or at least we *should* be deciding) to allow them to influence us and our communities. The relationship between a community and its leaders is a type of explicit or implicit contract – the community agrees to be led in exchange for giving that leader respect, power, and influence. The leader agrees to lead (and to work on behalf of that community, by performing the services and duties that their form of leadership requires) in exchange for the community giving them power, respect and influence."

Behind the Broom: What the Books Don't Tell You - "You know you're a new leader when the mouths start flapping...":

"Sometimes, the heavy judgers are people who have had difficulty fitting in in other areas of the world. Upon finding themselves in a community that accepts them, they can be even more judgemental that the average Witch. It’s a fear-based thing. They fear being replaced or booted out of the community they have craved for so long that they try to vet the newcomers. It makes them feel safe."

Pagan Leadership: Community Building, Facilitation, and Personal Growth - "Paganism and Problem Solving":

"In the field of strategic design there's a saying: before you can design the thing right, you have to design the right thing. There's another axiom in strategic design: the solution is inherent once the problem is defined. In my experience as a design consultant and as a community leader, I've seen this play out fairly consistently. Often people solve the wrong problem, or never examine the problem at all. ... Yet, we can't solve our problems until we examine them. An engineer can't diagnose what's wrong with a broken machine without taking it apart."

The Wild Hunt - "Pagan Leadership Revisited: New Visions for a New Age":

"If the demands on leadership have changed within the Pagan community, what does that mean, and what does the modern Pagan leader look like? The idea that competent leadership changes with the demands of the community is one that might resonate as we are looking to our past and our future concerning this issue. There has been more momentum as of late behind the Pagan community's need for ways to guarantee that leaders are held to certain standards and expectations, and yet the collective Pagan community has a weak track record of actually formulating and implementing plans."

Power Before Wisdom - "The Harsh Realities of Leading a Pagan Group: Troubles with Followers":

"Unfortunately, as I noted before, there are VERY few pagan "followers." Most pagans consider themselves separate from needing to "follow" or serve a group in a non-leadership capacity... their attendance at events is compensation enough right?"

Dowsing for Divinity - "Pagan Leadership":

"My approach to leadership is to seek to empower others, and enable them to write and facilitate ritual and so on. However, not everyone who joins a coven wants to write and facilitate rituals, and that is alright. They may have other abilities which could be nurtured."

Pagan-Musings Podcast Channel podcasts about leadership:

Magical Experiments: What is Pagan Leadership, Part 1

Magical Experiments: What is Pagan Leadership, Part 2

Magical Experiments: Pagan Leadership Panel

PMP: Pagan Leadership Anthology Panel

Magical Experiments: Pagan Leadership Panel

Cover of "The Leader Within""The Leader Within: Articles on Community Building, Leadership, and Personal Growth":

"How do we build healthy community? Pagan and alternative spirituality groups find themselves in crisis. Burnout, drama, power struggles, gossip, betrayal, abuse, conflict, toxic personalities... or groups just fade away, unable to rally enough volunteers to get the work done. Groups gather together for spiritual work and find themselves unable to get past the challenges of group dynamics."

Cover of "Pagan Leadership Anthology""The Pagan Leadership Anthology: An Exploration of Leadership and Community in Paganism and Polytheism":

"The words "Pagan Leadership" are often met with scorn and tales of failed groups and so-called Witch Wars. And yet, as our communities grow and mature, we find ourselves in dire need of healthy, ethical leaders. Most Pagans have seen what doesn't work. But what does? This anthology features over thirty authors, thirty essays, and decades of leadership experience sharing their failures and successes as leaders as well as showing you how you can become a better Pagan leader."

Protestor holding sign saying "No justice on stolen land".
Photo by Murray Bush - Flux Photo. Used under a Creative Commons license.

I write this post on unceded Coast Salish territory, the ancestral and traditional territory of the Musqueam, Squamish, and Tsleil-Waututh First Nations. As an uninvited guest on this land, I benefit from this land, its resources, and colonialism. Though acknowledgement is not sufficient to redress those wrongs, it is important for me, as a descendant of settlers and colonialists, to remember where I am situated physically and historically.

Ten years ago, those kinds of acknowledgements were the marker of a radical event - far left environmental protests, the memorial walk for missing and murdered women - but they have become extremely common, to the point where the local literary festival includes one. The City of Vancouver itself made an official acknowledgement a couple of years ago. Sometimes these words are said with solemnity and sometimes in a very perfunctory manner, and some acknowledgements are better than others, but at least there's a moment taken to remind everyone that the land we stand on has a history and that where we put our bodies is political.

I've also read that the various Coast Salish First Nations peoples have traditions of seeking permission before entering the traditional territories of another people and of being welcomed through an opening ceremony, and our current territory acknowledgement has been positioned as a part of that tradition.

My Paganism is an embodied religion grounded in the time and space where my body is located. I aim for rituals that use our bodies, our senses, and our movements to honour and celebrate what's happening in the natural world around us. I can't separate my spirituality from the body I was born with nor from the natural, political, economic, and cultural systems I was born into. I am a white, English-speaking, able-bodied, cis-woman born and raised into a middle-class family in Canada. I have huge amounts of unearned privilege because of the body, place, and time where I was born. Some of that privilege touches upon the earth itself, as it is why I can claim to own a small piece of land.

I don't think I'm alone in seeing my Paganism as being about the actual land I'm on. And most Vancouver residents will have heard these acknowledgements before - as I mentioned, they've become very common - so it seems very weird to me that I have yet to hear anything like this at a Pagan event.

This topic came up at Silver Spiral's Pagan Symposium and I've been contemplating the question of why Pagans don't (in my experience) acknowledge ever since. A Silver Spiral member raised an important theological point: For her, casting a Circle takes us out of the physical world to a literal in-between - a place that is not a place and a time that is not a time - so she would find it jarring to have a physical, political reality invoked in that Circle. However, setting aside the question of the politics of taking a piece of unceded land and taking it out of time and space, we were agreed that before we move into sacred space and after we cut the Circle, the physical space is relevant. We came to an easy agreement that both political and theological needs could be satisfied by making acknowledgements before casting the Circle.

So if the problem is not theology, than something else must be going on. My first thought is that I might be overestimating the political involvement of my fellow Pagans. Perhaps they don't go to the kind of progressive events, conferences, and workshops that make a point of territory acknowledgement. Perhaps these speeches are less common at suburban events, where many Pagans live. Perhaps a lot of Pagans attend mostly Pagan-run events and end up in a bit of a cultural echo-chamber. And perhaps when they do hear it, they don't really know what it means and they don't think about how it might apply to Pagan use of the land.

There may be something else at play here too: the mostly-white Canadian Pagan's complicated relationship to First Nations' culture. There are still some Pagans who elevate any drop of First Nations blood they can claim, who like to accessorize their faith with Native tools and art, and who often seem to engage in the "Noble Savage" mythology. Most Pagans - or, at least, most Pagans I know - seem to look down on these practices, realizing that cultural appropriation in Paganism is a real concern and that as a community, we need to build and maintain our own identities and not steal other people's, especially when those people are still around and have suffered very real hardships in order to keep their traditions in the face of attempted cultural genocide by some of our ancestors. I wonder, though, if in our justifiable concern about stepping on cultural toes, we've gone so far that we're at risk of erasing First Nations' existence from our concerns.

Finally, and most cringe-worthy, I think our community has a bit of a prosecution complex. Though we have for the most part laid to rest the myths of the so-called "Burning Times", I think we still want to embrace our minority status. Not to say that being "out" as Pagan doesn't sometimes have negative consequences, but we are not a group that faces daily discrimination like that caused by racism. I confess that I do wonder if some parts of our community have subconsciously avoided the standard "unceded territory" speech because that would be acknowledging that we are privileged.

My question to the Vancouver Pagan community is simple: Why don't you currently acknowledge traditional territories? What do you think would happen if we did?

Sign in Vancouver: "This is un-ceded land"
Photo taken at the Site C protest and hunger strike.

Vancouver Pagan Pride Fundraiser logo Last Saturday, ED, the Vancouver Pagan Pride Day coordinator, and her team1 put together an amazing community-building and fundraising event. After the financial blow of losing tents to a wind storm at 2015's main event and the spiritual cost of having to close the event so early and so abruptly, we needed some cash and to get the community rallied again.

For the fundraiser, we had a lovely indoor venue at the Unitarian Church of Vancouver. They were having a workshop in another room in the same building as the space we were renting, so for the first couple of hours, I got to play a private game of "Pagan or Unitarian?" whenever anyone walked in the door; I got about 80% right.

It wasn't a huge space, but we packed a lot into it. There was a front table of information, including the no-photo bands, which is a brilliant idea for a public event; two aisles of wonderful vendors with Pagan-related goods (I bought a cool necklace and a book stand); a concession stand, an activity table, a ritual/workshop/performance area (where I got to put on my community ritual and a second presentation of my ritual writing workshop from last year's Pagan Pride Day), and two packed tables of prizes for the silent auction and raffles.

Event schedules & sponsor business cards We had amazing sponsors. ED had solicited a wide variety of business and private donations and there was truly something for everyone on those tables. I made out very well: a bottle of mead and the "It Survived 2015" basket from the silent auction and some gift certificates from the raffle.

As mentioned, the space was small, so we could only have one ritual/workshop/performance on at a time, which is a much reduced schedule from all the performances, workshops, and rituals we will have at the full Pagan Pride Day. Still, there was a variety of things on the schedule, including some live music.

My small part of this event was recruiting and coordinating the volunteers that we needed to help set-up and clean-up, to watch over the auction and raffles, to sell at the concession stand, and to welcome people at the front table. I had a truly amazing team of volunteers: some long time friends of mine and some people who were new to the community. And that was the most amazing thing about the fundraiser: we were surrounded all day by evidence that Pagans will pull together to create community. Sometimes, reading the ferocious online debates and hearing the local gossip, it can be easy to think that "Pagan community" is an oxymoron, but the cash in donation jars, the overflowing table of donations, and all the people who offered their time, energy, and talents to make the event a success gave me faith.

List of the Vancouver Pagan Pride Sabbats There was also a special announcement made at the event: the Vancouver Pagan Pride non-profit society will be putting on public Sabbats as additional fundraisers and community-building events. Here is our wheel of the year for the rest of 2016:

Beltane: April 29th
Litha: June 17th
Lammas: July 22nd
Vancouver Pagan Pride Day: September 10th
Mabon: September 16th
Samhain: October 28th
Yule: December 16th

The Vancouver Pagan Pride team has been doing amazing work for our community. Please listen to the radio show ED and Wendy were on, read the newspaper article ED and Julie interviewed for, like their Facebook page, and come out to celebrate Beltane with us.

A view from below of a branching tree Last weekend, my spiritual family gathered around a dinner table to talk theology and eat and drink. It was the first Silver Spiral Pagan Symposium, as inspired by this post in "Under the Ancient Oaks".

The Symposium was doubling as my birthday party, so my partner and I had hired a chef as a special luxury for all of us. As fun as the potluck aspect sounded, for this occasion, we wanted it to be as little work as possible for everyone, especially since it was all planned for a Friday night. Besides overnight stuff for those staying over, the only thing our guests were asked to bring was a theology or philosophy question.

We came in our all beautiful chaos, most straight from work through truly awful traffic. Altogether, the Symposium was made up of most of the local Silver Spiral members and one from out of town, spouses from various spiritual backgrounds, three young kids, and a puppy who is in training to be a seeing eye dog. We came out of the pouring rain with overnight bags and toddlers in tow. Almost all of us were later arriving than we'd planned to be, we almost forgot to set the table, and we'd poured a first round of drinks and started nibbling on the appetizers before the last guests made it in. Throughout the multi-course dinner, there were breaks for the chef to tell us about the next course, for taking the dog out, to deal with children arguing, for baby bedtime, and for taking medications. Our conversations split and wandered from deep theology to community gossip to mundane things and back. We only poured two offerings. We didn't get to most people's questions. At one point, I was in full rant mode about something - cultural appropriation, Pagan fundamentalism, something else? - when I saw the chef step towards the dining room holding a cake with lit candles, see that it didn't look like quite the moment and start turning around. I was the only one facing that direction, so I interrupted myself by laughing and waving my birthday cake into the room.

It wasn't what John described in his post: an orderly dinner with each course proceeded by an offering and a question and an evening of thoughtful, focused, adult conversation. But what it was was beautiful: the extended Pagan family in all its glory, ending with sipping a truly perfect mead at around 2 am.

In the midst of all that, we did have some great theology discussions. Silver Spiral had a head start on those because our previous discussions had covered a lot of basics about what each of us believe, so we could dig directly into more specific topics such as why make offerings, the politics of being a nature religion on unceded First Nations territory, where we think we really are when in a sacred circle or ritual space, anthrocentricism, what makes a good leader in Paganism... We took good advantage of what we did know about each other, but we also drew on the different backgrounds of our non-member guests, such as a Unitarian and someone with an intense science background (who also told us about the sweetening effect of artichokes), which enriched the conversation further. We all brought open minds, which was most important.

It's not something we will do every month or even every quarter - too much rich food, too much wine, and too little sleep, especially for the parents of small children - but we will do it again. The most important part of our symposium was definitely the people, but great food and wine does facilitate conversation and some guidelines about the topics helps guide the group. Attempting to exert too much control over an evening like this would meant missing out on the magic of a full family experience. The only thing I would have changed is putting it on a Saturday night or starting a little later so people didn't have to rush as much.

Our evening may not have been "productive", but it was spiritually nourishing and a lot of fun. I did learn some really interesting things about my friends' beliefs and got some food for thought (that will probably show up in this blog soon). I highly recommend putting together your own version of the modern Pagan symposium.

Series to date:
Our big questions - part 1
Our big questions - part 2
Our big questions - part 3: Ritual structure 2.0
Our big questions – part 4: Circling from awkward to graceful (and back)
Our big questions - part 5: Hacking our religion

Solo person sitting on the beach I am a classic introvert, and a little socially anxious. I love "my people", but I frequently find crowds and strangers overwhelming. After socializing, even with the people I love most, I need time alone to recharge. So of all the ways of being Pagan, it seems a contradiction that I identify most as a community-centred Pagan, the only kind that would seem to require extroversion.

Though it may seem to be a contradiction, I think my introversion is actually why I'm drawn to community. It can be hard for introverts to meet and get to know people, so once we've got ourselves a good group of friends, we definitely want to hold on to them. Most people want to belong to a group and be a part of something, and introverts don't always have the easiest path to finding that, making it very valuable to us when we do. I've got my spiritual family, Silver Spiral, and I have found other pockets of community locally that I enjoy working with, such as the Vancouver Pagan Pride Day team.

Community building isn't just for extroverts. Some of it is outward facing, socializing, presenting, but there are also emails to write, schedules to manage, research to do, cookies to bake... community isn't just built by people who are willing to stand up in front of a group with a vision, but also those who are willing to sit with ideas for hours to help bring a vision to life, and those - introverts and extroverts alike - who are willing to pitch in at every level, including doing the dishes. Pagans with all kinds of belief systems - deity-centred, nature-centred, and inner-centred - can and do help build community, but for community-centred Pagans, this is our spiritual work.

To be a community-centred Pagan is to have spreadsheets as well as athames as religious tools. It means that writing a rite for a group is a ritual in and of itself, satisfying a spiritual need even before the space has been cleansed. It is to recognize that there's magical energy in coordinating a potluck as much as casting a circle, that offering a workshop or a helpful blog post can be as important a religious service as an offering to a deity, and that a call to assist at a concession stand is as much a sacred duty as calling a quarter.

A cat with a pen and a noteboook I don't know much about fantasy football, but it is my understanding that the game is to assemble the best team on paper that you can from all active players on all teams. That's how I have tended to create schedules for myself.

My fantasy schedule is dominated by "should": I should wash the kitchen floor every week, I should meditate, I should eat less sugar, I should practice parking more often, I should create a morning ritual, I should call my mother more often... in my head, I create elaborate schedules that include all the things I should do, but it is just a fantasy. "Should" isn't about intention or action; it's about guilt and (self-)criticism.

I've recently decided to try to give up the word "should". When I hear myself tell myself that I should do something, I stop and ask myself if I actually care about doing it. If the answer is "yes", then I change the sentence to one of real intention: "I will do that tonight". If the answer is "no", then I give myself permission to let go of the guilt and the fantasy.

I've been finding that a very big challenge, and one of the areas where I have particular trouble is related to spirituality. I have been having trouble letting go of the idea that one day I'll want to spend my mornings meditating, sipping herbal tea with a nutritious breakfast, and conducting simple but deeply meaningful rituals. The truth is, I want to spend my morning drinking espresso, playing Solitaire on my phone, and serving as a warm lap for my cat.

I been thinking about that gap between desire and action and why it exists. I have always wanted to be a spiritual person, but I never put plans into action, at least not for long. Then a friend of mine, who has been running Vancouver Pagan Pride Day for several years now, said something in one of the preparation meetings for the March 19th fundraiser event to the effect of "This is my spiritual work."

That rattled around in my head until I had one of those slap-your-forehead moments: for all my discussions about different ways to be Pagan and the centres of Paganism, I had never thought about what my own inclination towards Community-Centred Paganism actually meant for my personal practices. It should have been no wonder that meditating, praying, lighting candles, and making offerings didn't work for me; solitary ritual would never tick the right boxes for me. What does work for me is participating in group ritual, volunteering for the community, writing group rituals, and writing this blog. My spiritual work doesn't look like I expected it to, so I dismiss what I am actually doing - what is actually calling me and bringing me satisfaction - and try to make myself into what I picture religious looks like. And since that doesn't call me, it just leads to "should".

My spiritual practice doesn't look like kneeling in front of an altar praying. My spiritual practice looks like sitting in front of a laptop, it looks like long walks thinking about theology, it looks like my spiritual family sharing bread by candlelight after grounding, and it looks like editing a book and creating workshops. That's where my spirit wants to be, and it makes it easy to avoid fantasy schedules and just do things.

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A cat with a pen and a noteboook I don't care what you believe so much as how you behave and what you do; my Paganism is one of orthopraxy. My rituals are not based on beliefs but on what works to create feelings of connection and meaningful spiritual experiences for participants. I consider rituals to be spiritual art. I'm mostly OK with how pretentious that sounds.

My spiritual family, the Silver Spiral Collective, is a happily motley crew of mixed Pagan beliefs and personal practices. Some of us have training in a variety of traditions and some are entirely self-trained. Our little Collective is almost 17 years old now, and some of had been practicing together for a couple of years before that. We've missed very few Sabbats in all those years, so we've probably done more than 125 rituals together as Silver Spiral1. We've got a huge archive of rituals in our memories (and, luckily, on our shared Google Drive).

We have talked belief before and found some common ground, but it is practice that brings us together. We want to practice better, connect more, and reach for deeper and more meaningful experiences together. To that end, we have always been a group that likes to play with the usual rules. We deconstruct, reconstruct, hack, and experiment, so some of those 125-ish rituals have been successful and some have been flops. But up until now, we have each been left to do our own analysis of what has worked and what wasn't (I've done some of my analysis on this blog). In the spirit of open source religion, we got together to hack our religion.

Here's how we did it: everyone chose a favourite ritual and answered a set of questions about it in advance:

1. Without looking at the full script, what do you remember most about the ritual? What stood out in terms of activities, senses, words, etc.?

2. Thinking of what stood out, how did it make you feel during the ritual? Why?

3. If you have the whole ritual script, were there things in there that you had forgotten about? How did they contribute to the ritual, or how did they interfere?

4. What made the ritual as a whole successful for you? Consider theme, environment/atmosphere, activities, pacing, leadership, etc. Also consider the influence of your preferences for certain times of year or holidays.

5. What other activities or rituals have felt similar to you (whether from Silver Spiral rituals or elsewhere)?

One afternoon, we gathered around a kitchen table with laptops and tablets and our answers on a shared Google doc. Technology is a wonderful thing - one member participated via Skype so she didn't share her cold, and we could all assist with taking notes - but there is something magical about face-to-face (besides the snacks, though we do have truly great snacks). In less than 3 hours, we accomplished more than we could have in weeks of email discussion.

We had a plan and a process going into the discussion: a person would talk a bit about their chosen ritual and their answers to the questions, then we discussed it as a group. Our only stated rule was to focus on the positive: talk about what works for you rather than what doesn't. Unspoken, but known from our past discussions, was to own your own opinions, to not assume agreement, to approach with curiosity, and to be kind and respectful.

Despite these understandings, there could have been hurt feelings and offended beliefs. Online and with strangers, this topic would have had a good chance of deteriorating into name calling, but our discussion was productive all the way through. A member pointed out that this might be partially because we came together as a group because we liked each other and then we built a practice around that, rather than being pushed together by shared beliefs. So it is right there in our origins: orthopraxy over orthodoxy and practice over faith.

That's me in the circle
That's me at the altar
Hacking my religion...

Series to date:
Our big questions - part 1
Our big questions - part 2
Our big questions - part 3: ritual structure 2.0
Our big questions – part 4: circling from awkward to graceful (and back)

The Greek letter a When I was a kid, I had a strong preference for reading, crafting - solitary activities. I was a reluctant participant in birthday parties, organized clubs, and group activities. My mother used to accuse me of being "anti-social", but being a reader of books beyond my age group, I knew from quite young that that term carried the burden of misanthropy and hostility towards people that I simply didn't have. I didn't hate people or social society; I simply didn't care to participate. At about 8 years old, I told my Mom I was "asocial", but I think the distinction was lost on her.

From the Ancient Greek ἀ- (a-), meaning "without":

Asocial, apolitical, asexual, amoral, agnostic, apathetic... atheist. An "a" that negates without reacting against. An "a" that creates neutral ground between the pro- and the anti-. An "a" that takes no sides; that simply doesn't care to participate at all.

Considered in those terms, I am perhaps not so much agnostic - without interest in spiritual knowledge - as I am more atheistic - without interest in god(s).

I've just taken the compost out and I'm standing in my driveway, looking at the moon. I am captivated by its beauty, which is amplified by countless generations of myths and poems and enlivened by scientific knowledge. I connect to my ancestors who saw the same moon and to all the people that see the same moon. I am so small in the context of all the time behind and time ahead and space all around, and I am so large in being part of the web of life. I am the universe seeing itself and I am but a flicker in its great story. I feel wonder and awe and my feet, cold in my thin slippers. I am grateful for the moment. If what I send out is a prayer, it is to the pull of the moon and the beauty of the night and the convergence of everything that gave me that moment. If there's a god there, it is one that is larger than a personality and smaller than a power and more diffuse than a name.

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