This is an excerpt from the book I’m writing on radical inclusion for the pagan community. Given some of the posts I’ve seen floating around recently, I thought I’d post this here. (I’m hoping that I’ll finish this book in time for Pcon next year.) Also note, that this is from very much a first draft…
“Before we can dig deeper into questions of inclusion, we need to understand how people convert to paganism. Most people who are in the pagan community are converts, or people who have come from a different religions or atheism into paganism. This creates a challenge to paganism as a whole because much of the outer work that groups have done have been reactionary to mainstream religion, and Christianity in particular. As Yoda says: “Fear leads to anger. Anger leads to hate. Hate leads to suffering.”
What I see a lot in the Pagan community as a whole is a strong backlash against anything remotely Christian. It’s really not surprising, especially since a lot of new pagans come from Christian backgrounds where they have experienced significant “church burn.” Church burn is a concept that I learned from Bishop Yvette Flunder, and it is the result of abuse caused in a church or spiritual environment. This definition is used particularly in reference to Christianity, and is what will make up the bulk of this chapter, but it’s important to realize that “church burn” isn’t exclusive to Christianity. In fact, when talking to most people who are involved in coven-based traditions, you’ll inevitably have the conversation about coven explosions and most people in the room will roll their eyes and nod in understanding. These explosions can be just as damaging as any of the abuse coming out of Christianity. The difference being that Christianity has more history of it and on a larger scale. In other words: witches, Wiccans, pagans, etc are not immune from their own extremism. We are a group of humans after all.
But back to those who come into witchcraft from Christian traditions. There are a few stages that I think most people go through when finding a new spiritual path that fits their particular needs. The first stage is a honeymoon or zealot stage where one is learning all they can about their newfound religion and is super excited to tell everyone all about it. The second stage is where it becomes incorporated into one’s identity as part of their sense of self and is also incorporated into one’s uniqueness. And third is the integration stage, where the tradition is a part of one’s identity, but they have a more expansive worldview, tending to regard it as one of many aspects of their being. In other words, their sense of self, while strongly influenced by their tradition, is not reliant on their tradition. In my experience, it’s easy for many people to get stuck in the zealot and identity stages for a long time, sometimes never managing to get to a more tolerant and expansive worldview. This, I think, is highly influenced by past religious experience, particularly if one has experienced a great deal of church burn. Also note that these phases aren’t necessarily linear. A person can revisit these stages at any time when new knowledge creates change. There are plenty times in life when a person can find out something new about themselves that they didn’t have words for that can set off the process anew.
In this chapter we’ll look at these phases and how they can be good and detrimental to the individual, the group, and the community as a whole. We’ll also look at some of the hypocrisies that arise in the pagan traditions around these phases that can lead to conflict. Yoda’s words at the beginning of this chapter, while simple, are quite correct. And the suffering that comes from it does more than just harm others, it harms the self.”