I made a thing from my trip to New Orleans in May:
So, we now know we need to be in Zurich for August 1, so that means we’ll be leaving at the end of July. We still have a lot of stuff to get rid of, but it looks like we might have an apartment already! It’s a lot smaller than here, of course, but it’s rather nice (very Swiss and modern).
We don’t have an exact flight date yet because we’re still waiting for my VISA stuff. But, it’s feeling much more real now.
I’ll also have another video out soon for As The Crow Flies about my trip to New Orleans! (It took awhile because I ended up with a bad cold right when I got back. Ugh.)
Also, been using a Polaroid camera a lot and I love it. 🙂 If you follow me on Facebook, you’ll have seen some of the pics I’ve taken.
Now, it’s time to relax and get some editing done…
Content Warning: Emotional and physical abuse, gaslighting, financial abuse, mention of kink abuse
I’ve been reading a lot of blog posts in the wake of Moira Greyland publishing her book about her life and the accusations she made against Isaac Bonewits. You’ve got the usual spread of folks who don’t believe it, folks who do, and folks who are somewhere in between. There are also getting writings about what leaders and groups should do about harassment, and about preventing these types of things from happening.
This isn’t about what folks should or shouldn’t do. You need to follow your own moral compass in that regard. This post is my #metoo post about a cultist, abusive pagan leader and how he flourished in the East Coast pagan community for a time, and what I did after when I started my own tradition. It’ll be 20 years at Yule since I first stepped into that coven, and in all that time, I’ve never really named names, especially, for a long time, I was afraid of my ex-coven leader. These days, I look back on a lot of that time with a mixture of sadness, regret, and sometimes joy. Not everything was horrible, but the bad things outweighed the good.
I did write a good deal of the details about what happened with my first coven on LiveJournal when I first moved out to California in 2005. The posts are still on my Dreamwidth journal, or you can read the whole thing via Google Docs here. I must admit, it was strange reading those posts again, especially since I’m in a very different, and much stronger space.
It was several years before I stopped jumping at red jeeps (because he had a red jeep) and large, bald, mustached men. And I didn’t necessarily feel completely safe from him in California, either, since I knew he had lived in the Bay Area before and could have come to visit. Even in my writings about what happened with my first coven, I even avoided using his name because I was afraid of him coming after me, magickally or legally.
But, #timesup. And it’s time that we named this for what it is: abuse, harassment, and cult behaviour.
Micheal Desplaines owned Tribalways Body Piercing and Tattoo in Boston, MA. Attached to that was a pagan shop called Spiritways. They were located on Massachusetts Ave at the beginning of Newbury Street. Micheal was a nurse as well, but quit nursing to do body piercing (to be fair, he had one of the best body piercing shops in the country). He ran a coven called the Earth’s Children coven, which I joined in 1998 and left, under duress, in 2003.
Micheal was charming to those who weren’t close to him, and emotionally abusive to those of us who did get close. I also think he was physically abusive (under the guise of kink) to his husband at the time, Stephen, but I don’t know it for sure. Micheal claimed that our coven was part of the Feri tradition (with lineage via Starhawk), but in doing some research later, I found that this wasn’t true. In fact, all of the rituals, especially the initiations, where straight out of Alexandrian and the Witches’ Bible. We did, as a group, interact with folks from some other east coast groups, such as Earth Spirit and Pagan Pride Day. However, what they knew of his abusive and cult-like ways, I don’t know.
If you were in his coven, especially if you were an initiate, it was expected that you were there for every full moon and holiday, regardless of your own plans. He basically told us that he expected us there unless we were in the hospital. You had to do what he said or else he would because he was The Crone. If you messed up, at minimum you’d get yelled at, in the worst case, you’d be kicked out. You also had to keep everything that we did a secret, nor could you work with any other group or tradition (well, you could, but only with Micheal’s permission, which he never gave).
I witnessed him kick out a straight man just because he was straight. I received a “black circle” because I challenged him about behavior. I witnessed him and his family members dealing and using illegal drugs like cocaine. His husband came to me several times saying that he was going to leave him and that he was worse when the rest of us weren’t around. When I lived with him, I was treated as an idiot, gaslit, told I was a bad priest, and treated as a servant to his whims. He insisted that I was strictly a lesbian, and tried to convince me that I was delusional about my identity. He never touched me sexually, but I have a good suspicion that he was sexually abusive to his husband..
I was witness to a lot of things that I didn’t know what to do about at the time, but which I still regret not speaking up about. But like many other folks in this situation, I didn’t do anything because I was scared of him and scared of losing the community I had in the coven.
In 2003, I made the mistake of agreeing to move in with him and his husband. During those six months, he tried to separate me from family and friends by suggesting that they would never understand me, or that they were being bigoted about me being a witch. I got to a point where I lost my own identity because it was subsumed by Micheal’s assumptions and ideas about what my identity should be.
And as I wrote in my earlier description, the Goddess gave me a choice: I could stay and die or leave and live. I chose to leave. He tried to extort money from me after I left them. I had to get a lawyer to get Micheal to stop harassing me and demanding I still pay rent and utilities to them after moving out. I moved to a nearby town, and since I was still close enough to run into them on the street, I spent nearly a year in near seclusion when I wasn’t working. Because of all of the drama with Micheal, I eventually got fired in November 2004.
In early 2004 I had reconnected with my friend Patrick, and when I got fired in 2004, he convinced me to move to California. I took him up on that, and he came on the road trip with me to Oakland. When I got to the Bay Area it took me nearly 5 years (2009) before I felt up to doing anything publicly as a priest again. It took another year of work, and the help of my now wife, to undo the magickal ties that I had to that coven. When my wife and I started our own tradition and coven, there were several things we new that were important to establish at the beginning so that we didn’t end up like my first coven. Many of those ideas ended up reflected in our tradition’s founding principles:
- Our degree structure is based on Sanders’ original version as reported in Farrar, What Witches Do, and Farrar & Farrar, A Witches Bible, with some clarifications and modernization.
- It is a fundamental founding principle of our line that magickal polarity is unrelated to gender. Our rituals are not gender specific, nor are separate roles ascribed to a High Priest or High Priestess. People of any and all genders, and none, are welcome.
- We regard sexual preference as entirely irrelevant to one’s ability to practice magick.
- We have no secrets. All of our rituals, where practical, are published for the benefit of all, regardless of their initiatory degree or lack thereof. We have no oathbound material.
- We honour all gods, and no gods. There are no gods that are specific to our line, nor do we preclude working with gods, spirits, angels or daemons from any other tradition.
- We do not, and shall never, charge for teaching or initiation.
- We have no founding myths. The material stands on its own merits, and requires no invented justification or falsified lineage.
- We practice open-source syncretism. Though we have utmost respect for others’ privacy and for the integrity of all systems of magick and religion, we operate on the principle that, if a technique is openly described, it works, and it serves our purpose, we reserve the right to use it and, if we so choose, to teach it.
- We do not use a prescribed Book of Shadows. All rituals are our rituals. All gods are our gods.
We have never tolerated harassment in our coven, and we have tried our best to be as open as possible about our decision making. We try to use consensus as much as possible, too. We consider that having no secrets and having our rituals, especially our initiations, is our way of doing informed consent. We will also modify rituals to the needs of coven members, especially if there is any for of PTSD around a particular element of the ritual.
I have strived to not be like Micheal. In fact, he is the model I use for what NOT to do in a coven, and I’m glad that there are people in my life who won’t let me go down that road. I absolutely know that I haven’t gotten it right all the time. I know I’ve screwed up more times than I can count. I’ve had to make decisions as a leader that I wish I hadn’t had to make which skirted that line. I know that our coven isn’t perfect, but we strive to do the best I can, and to be as inclusive as we can.
The worst part of being in the coven with Micheal was that, for all that he was horrible and abusive, he also knew a great deal, which taught me a lot of good things about being a witch. He taught me a lot of Craft skills and ritual that I still use (even though it took me awhile to be able to reclaim them as my own). In some ways, this makes me pity him more than hate him, since he was on the way to becoming a lonely, bitter old man. He could have been a good teacher, but wasn’t.
I don’t know where he is now, and frankly, I don’t much care to see him again. Last I had heard, his husband had left him and he had moved to Connecticut, and then to Maine. He’s disappeared from public pagan life. I’m actually kind of relieved by that, because I hope that he’s not abusing another coven full of people the same way he did ours.
One final thing: If you were in that coven with me between 1998 and 2003, I’m sorry if I didn’t stick up for you or didn’t believe you. I regret that, but to be honest, I’m happy for those of you who left quickly, and I hope that you found a better spiritual teacher. And if Tracy ever reads this: you were right about him and for getting out when you did.
The pagan community tends to see itself as “better than those horrible Christians [or other mainstream religion]” but, to be frank, we’re not. We have our abusers, harassers, cultists, fundamentalists, bigots, racists, and so on. While I totally agree that we need to fix our attitudes towards harassment, I also think we need to let go of the idea that paganism is somehow more enlightened than any other set of religions out there. We’re human. There is no “better than” just “different from.” The more that a sense of entitlement and superiority is asserted, the more evil that can be hidden behind that superiority. #timesup for us, too, and we need to get our shit together.
The biggest question I get as a pastor and priest, and a multi-faith person, is “How do you reconcile your Christianity with Wicca?”
The quick and confusing answer is: I don’t.
The more detailed and hopefully less confusing answer is this:
When I was in seminary, I came to a point where I realized that I hadn’t really ever given up on the whole Jesus thing, even though I was definitely Wiccan and not likely to give that traditions up any time soon. It did take a bit of time of the idea rattling around in my brain to really get to the point where I accepted that I was Wiccan Christian. It took a lot longer to really figure out how that worked and what it meant to me.
About halfway through my time in seminary, my wife and I were chatting a lot about truth, theology, radical inclusion, and the meaning of belief (I think this was around the time I was taking Systematic Theology, but I digress…). Something clicked in her brain and she ended up writing a paper about a concept called metafaith.
Metafaith looks at religion from a different point of view and is based on mathematical principles. (Although, there are some of you now who are probably freaking out that I said that math is a part of it. Don’t worry, hear me out.) The mathematical principle it uses is the axiom, which is a basic, fundamental belief that stands on its own as basic to the person holding it to be true (Sarah Thompson, metafaith, 2013). In other words, these are the basic principles that you understand to be the foundations of your worldview. The axioms that I hold dear, and the ones that you hold dear may overlap, but they definitely won’t be exactly the same. Beliefs, on the other hand, stem from our own set of axioms, but are changeable. I can be persuaded to change a particular belief, but it would be much harder to convince me to change one of my fundamental axioms.
Metafaith accepts that my axioms and beliefs are true for me, just as your axioms and beliefs are true for you, and that “Truth” is relative to one’s point of view. In other words, all of us are right from our own point of view and that whatever “Truth” we perceive from this is real and all of these truths can exist together in the same time and space.
So how does this help me reconcile my Wiccan and Christian beliefs? Well, there are axioms and beliefs from both traditions that inform my own spiritual practice. However, there are some aspects of Wicca and some aspects of Christianity that just don’t, and can’t, overlap. Now, I could try to turn my brain into a pretzel and attempt to mush the traditions together, forcing them to become one thing. But, that could be really damaging emotionally and psychologically, and it wouldn’t necessarily come out with something meaningful for me. I could try and justify things in the Bible about my Wiccan practice, but who’s got time for that? Letting go of the need to force all of each tradition to play with each other lifted a great deal off my shoulders.
Besides, as someone who does a good deal of interfaith work with folks from many traditions, I think it’s important to recognize that the differences between religions aren’t bad or evil, they’re just differences. And there can be beauty and peace in the differences. I also think that having this realization has been really important when doing interfaith rituals. In some groups who attempt interfaith rituals, people try to mush things together so that the ritual works for all traditions. Unfortunately, in my experience, this tends to water down the impact of the pieces of ritual you are trying to put together. When I do interfaith or multi-faith rituals, I let each piece of the ritual stand on its own merits. The Christian parts are Christian. The Wiccan parts are Wiccan. If I want to try and put something in from one tradition, and it doesn’t work, then I figure something else out.
What it boils down to is that I don’t really “reconcile” as such. I accept each tradition as they are, and I put together what will go together. If there’s a Wiccan ritual that doesn’t work in Christian circles, I don’t do that Wiccan ritual in Christian circles, and vise versa. And if there’s stuff that doesn’t work for me in either tradition, I let it go. I take what I need and leave the rest (you 12-step folks see what I did there?).
In many areas of our lives we try to make others see what we see, or think like we think. But I’ve found, even when I make the mistake of trying to make someone see my way, that it’s ok for people think differently than I do. I remind myself that a person’s truth is important to them, and that I don’t have to make them give up their axioms. I can be an example of a different way, a more compassionate way, that follows my Wiccan beliefs and the teachings of Jesus. No one has to accept my axioms as truth, just I don’t have to accept other’s axioms as truth. (This does break down, however, when one person is trying to stomp on my, or my family’s, human rights, but that’s when you have to try and work around someone’s axioms to find compassion. That, though, is a whole different post.)
But the one thing I know, believing the way I do, is that I will NEVER have the ABSOLUTE TRUTH, and neither does anyone else. And, really, I’m ok with that.
There is a TV show trope that I just absolutely detest: the person who marries another person, knowing they have a vocation or calling, who then gets all bent out of shape when their spouse puts that calling before them.
It came up again for me because the wife and I are re-watching “The West Wing” (and crying bit). In one of the first episodes of the first season, Leo McGarry (who is the Chief of Staff) comes home, and his wife is mad at him for missing their anniversary. The next day he tries to plan a romantic dinner to make up for it, but because of being Chief of Staff, he ends up having to squeeze the dinner in between work things. She then proceeds to ask “Is your job more important than your marriage?” and he says “Right now, yes!” She then decides to leave him and ask for a divorce.
This is a pretty common trope, not only in a series like this, but particularly in series that are about the types of careers that are also vocations: cops, federal agents, pastors, fire fighters, medical professionals (doctors, nurses, EMTs, etc.) and so on. It also happens in real life, especially when a spouse or family member can’t handle being second to something they deem as “just a job” or a “dangerous job.”
The thing is, it’s not “just a job,” it’s their life and their work. It’s a part of them that makes them who they are. I can’t understand why someone wouldn’t want to support their spouse being their full selves? Especially if they marry someone and know about the vocation going in. In the case of Leo on The West Wing, his wife married a politician who was helping someone run for the White House who would most likely have a job in said White House after the election if his candidate won. It’s not like she couldn’t figure out that that would eat up her spouse’s life until after Bartlett got out of office (one way or another).
Now, I won’t argue that Leo could have communicated better (much better). Or that there weren’t a bunch of cis-sexist marriage things involved in how the marriage turned out. But this trope happens a lot, even in marriages that have great communication. One partner just can’t understand that there might be something more important than them in the marriage.
My wife and I both have vocations, and we both understand that they are important to each of us. We also made an agreement that we wouldn’t give up our lives for each other. That means, that she can have her friends, I can have mine. I can take myself out for dinner alone if I want to, or just have alone time at home if I need it. It also means that I can do the work I am called to do and she will support me in doing it.
My wife is the most important person in my life, but she is not the ONLY person in my life. We make each other happy, but we’re not solely responsible for each other’s happiness. We have a lot of things in common with each other, and do a lot of things together, but we don’t do everything together.
The best advice, actually, comes from the reporter, Danny, a few episodes later when Charlie is bent out of shape because the Secret Service doesn’t allow him to go to a party with the president’s daughter. Danny basically says that she has enough to go through, and that the best thing Charlie can do for her is to be the one thing in her life that isn’t stressful. I try and do that with my wife, and she has done the same for me. Besides, I want to see my wife happy and fulfilled. I would never deny her that, nor would I tell her she is a bad person for wanting to pursue her dreams.
She is my wife, after all. I do not own her.
The weather is changing.
The weather here in Chicago is much different from the Bay Area. The cold actually surprised me. It’s been a long time since I’ve felt real cold. This is the beginning of the cold that bites your cheeks, making you run for the covers and some hot chocolate.
The cold also brings back body memories from when I lived in New Hampshire and the Northeast. Like the smell of tobacco reminds me of my grandfather, the cold reminds me of growing up, among other things.
The shorter days makes me want to hibernate, but I know that’s not what people do anymore. It really helps me remember that this time of year is the time to go in, to reflect, to introspect. I do plan on doing more introspection here for the winter. I’m resurrecting my blog to do this.
There’s a lot going on here, and I have some ideas about future ministry, but for now, I just think. I reflect. I look at the past, think about what I want to do for the future, and then put the plans in motion to make it happen.
I do miss all my friends in the Bay Area, but I also know moving here was good for me, good for us. Change is hard, people don’t like it, but it’s also part of life, and usually necessary.
I wonder: what thoughts this cold season will bring me? What will Spirit tell me in these days where the Earth sleeps and things are quiet?
Hail to the Ancestors!
Hail to the Beloved Dead!
May the next year be blessed!
(And on a side note: It’s a strange feeling to be celebrating Samhain again where it actually gets cold! Might have to break out my striped socks when I dress up later!)
I’m sure OSA folks will know what this is. If you can’t guess, some of you will most likely see it at Pantheacon 2018.