The Spiral Dance Part 1

THE SPIRAL DANCE.

by Starhawk.

THANKS AND ACKNOWLEDGEMENTS.

This book could not have come into being without the love and support of my former husband, Ed Rahsman, and my mother, Dr. Bertha Simos.

For the opportunity to explore and strive to understand the Mysteries, I thank the members of my covens: in Compost, Guidot, Quest, Diane, Beth, Arden, Mother Moth, Amber, Valerie, and Paul; in Honeysuckle, Laurel, Brook, Susan, Zen.o.bia, Diane, and especially Kevyn, for the added inspiration I would also like to acknowledge those who have taught me the Craft; and Cora Anderson, Ruth, Z. Budapest, and the others.

I am also grateful for the support and encouragement of the Bay Area Pagan community and Witches of the Covenant of the G.o.ddess, and for friends and companions too numerous to be listed here, in particular, I want to thank my brother-in-spirit, Alan Acacia, and my brother-in-flesh, Mark Simos, for their contributions; Patty and Nada, for being there in the beginning; Ann, for her inspiration; and Carol Christ and Naomi Goldenberg, for their help in reaching a wider community.

Finally, I want to express my appreciation to my editor, Marie Cantlon, for her sensitivity and courage in taking on this subject, and to Sarah Rush, for all her help.

To all of you, to She Who Sings in the Heart, and He Who Dances, this book is dedicated.

Thanks for the Second Edition I want to thank the members of Wind Hags, Matrix, and especially the Reclaiming Collective. The rituals we have made together, the work we have done teaching, writing, and organizing, and our s, conflicts, jokes, and discussions through the years form the matrix from which my own changes have been born-I have been extremely fortunate in my a.s.sociations in the publis.h.i.+ng world. Marie Cantlon, who edited the first edition, has remained my good friend and editor throughout this decade and for all of my subsequent books. She has also edited many of the books listed in the bibliography, being a true mother of this movement. Jan Johnson and Yvonne Keller at Harper & Row have been supportive and understanding editors of this edition. My agent, Ken Sherman, has done his best over the last ten years to keep me solvent. Pleides Akasha a.s.sisted me in preparing this ma.n.u.script with great cheerfulness. Raven Moonshadow reviewed the Tables of Correspondences.

The Black Cats, members of my collective household, put up with my complaining and called me to dinner. And I want to thank my friend Kate Kaufman for suggesting the idea to do this edition.

While I was writing these revisions, two members of the old Honeysuckle coven have made the transition into Mother in a literal sense, giving birth to two beautiful daughters: Nora and Vivian Sarah. To all of you, thanks and love.

Thanks for the Third Edition I want to thank my editor, Liz Perle, and all the folks at Harper San Francisco for their warm support for this new edition. I am also deeply grateful for the continuing friends.h.i.+p and inspiration and guidance of Marie Cantlon, who edited the first edition of this book. My agent, Ken Sherman, has also hung in with me for the long haul.

I am fortunate having the love and support of many people around me. My husband, David, keeps me smiling.

My housemates and magical partners keep me going, and Madrone and Jodi Selene in different ways attempt to keep me organized. Mary Ellen Donald trained me in the magical skill of drumming. But most of all, I want to acknowledge the inspiration of working with the extended web of Reclaiming teachers, organizers, and community folks as we cocreate magic together.

And I acknowledge with sorrow the pa.s.sing of my mother, Bertha Simos; of Raven Moonshadow; and of Mother Moth. All of them leave a legacy of contributions to this work.

STARHAWK CAZADERO, MARCH 1999.

INTRODUCTION

TO THE TWENTIETH ANNIVERSARY EDITION.

Movements are like plants. Some, like annuals, spring up in a season, take over the garden, flourish, and die when winter comes. Others, and the G.o.ddess movement is one of them, grow like perennials. In the first few years, most progress is underground. Only when they have developed strong roots do the plants spring into wild and exuberant growth. Perennials develop slowly, but they have staying power. They spring up anew when winter ends. Their deep roots let them withstand drought. They live long, and reproduce from roots and runners as well as seeds.

The Spiral Dance is a seed planted twenty years ago. Over the last two decades, the G.o.ddess movement has grown from many seeds, like a garden of long-lived flowers and healing herbs. It's a big garden: I've tended only one corner of it. But twenty years is long enough for perennials to come into full blossom and for fruit trees to mature. We can look back now and see the results of our planting, weeding, and tending.

In 1979, I ended the book with a chapter called "Creating Religion: Toward the Future." One of the disconcerting things about life is that the future has a way of catching up with you. I wrote the book on an electric typewriter when White-Out was the leading-edge word-processing technology. I wrote the ten-year notes on an early model home computer with a minuscule screen and no hard drive, and I'm writing these notes on a Mac laptop that, at five years old, is already outdated. My source of power is the solar panels on my roof, and when I take a break from working I'll be checking into an online meeting of Witchcraft teachers and organizers from across the United States, Canada, and Europe, or possibly updating my Web page. The future is already here.

Besides technological changes, political changes have reshaped the world in the last two decades. This book was conceived during the Carter era. Since then, we've seen Reagan and Bush come and go, the waxing and waning of the revolutionary movements in Central America, the fall of the Soviet Union, the end of apartheid, and the impeachment of a popular president in a drama so sleazy and bizarre that no one in 1979 could possibly have imagined it.

In approaching this new edition, I wondered if the book would still make sense on the edge of a new millennium, and in the light of both world changes and the tremendous growth of the G.o.ddess movement in the last two decades. Ten years ago, we were still putting down roots, growing steadily but not as visibly. Today we are in that fine flush of perennial growth when the roots reach deep for underground waters and runners begin to multiply and spread.

In 1979, I was in my twenties, and most of my coven sisters and brothers were also young. I was still inventing my own life and figuring out some basic things, like what I wanted to be when I grew up and how to get the dishes done before the supply of clean plates was exhausted. I'm amazed at how that person, that mere snip of girl I remember being, knew some of the things in this book and why, if she knew them, she didn't apply them more clearly and consistently in her own life.

Now I'm middle-aged. I'm wiser, neater, and less judgmental although far more irritable. I don't see or hear as well, although I'm probably stronger and in better shape (if thicker around the middle) than I was in my twenties.

I already am what I'm going to be when I grow up. Now I think about who is going to carry on this work when I'm gone, and what I want to be in my next life. In this one, it's too late for me to become a surfer, a professional flamenco dancer, a biological mother. These are choices I must now accept. Middle age is a time for coming to peace with decisions and life choices. The garden beds are built, and the perennials have had time to settle in.

Either you continue to tend them or you toss it all out and start all over again at a time in life when double digging throws your back out. Time runs differently. This year we planted a grove of olive trees: I'll be in my midfifties by the time they bear fruit, and an old woman when they reach full maturity. Recently a friend I thought of as a contemporary informed me that she was "raised on the Spiral Dance." Not long after, a young woman inquiring about a cla.s.s asked a friend of mine if she was familiar with the work of a woman named Starhawk. "Oh yes, I know her well," my friend replied. "I work with her closely." "Oh-is she still alive?" the caller asked.

I am still alive, and hope to remain so for a good long while yet. So is this book. I'm gratified that I still want to work in this garden. The soil is still rich, and the structure, the theology, the ethics, the politics, and the magical training and exercises are sound.

The insights in this book form the basic framework of understanding that has supported me throughout my adult life. The perennials that took root twenty years ago still nourish me. I know more about magic, ritual, energy, and groups than I did then. But the more I know, the simpler magic becomes. I still use and teach the exercises given here, and when I've changed them it is not because they're ineffective but because I felt a personal need to do something new.

There are aspects of this book I wish were irrelevant. A major thrust of this work is its challenge to the spiritual supremacy of patriarchal males and male images. I would have hoped those issues would be outdated by now, but they are not. I'd like to think the introduction to the fiftieth anniversary edition might read: "This cla.s.sic work of the past millennium brings us back to a time when religious teachers, leaders, and deities were nearly all men. How hard it is to conceive of that era now, when women abound in the highest decision-making bodies of every major religion, when rape, incest, and domestic violence have become as rare and unthinkable as cannibalism, when religious language is so universally gender-inclusive, when children learn Solstice chants along with Christmas carols, Hanukkah songs, and Kwanzaprayers, and new G.o.ddess traditions spring up annually."

There are also plants that didn't grow and others that were probably a mistake to introduce into the garden. In the 1989 introduction, I wrote extensively about my s.h.i.+ft away from a polarized view of the world as a dance of "female" and "male" qualities and energies, and toward a much more complex and inclusive view of gender and energy. That s.h.i.+ft continues to deepen as I grow older, and it is still the major change I would make in this book.

I have commented on others in the notes.

I also notice that throughout this book, I'm critical of Eastern traditions. In the seventies, they were the alternative people often turned to when mainstream religions left a void. There were new gurus every month, and I saw many women I knew fall into what seemed to me oppressive situations. Now, I have a lot more humility about judging something that's not my own. I've also grown to appreciate the deep wisdom and great diversity within those traditions.

Finally, were I writing today I would probably be more cautious about the history I present. In researching a film on the archaeologist Marija Gimbutas, I've become aware of the controversy that rages in academic circles around the history of the G.o.ddess. When I wrote this book, I was not attempting to do historical scholars.h.i.+p or archaeology. Writing as a Witch, I felt free to involve my imagination in a reconstruction of the past. In reality, the most "objective" of historians do the same; they're just not so blatant about it. Today I might exhibit more middle-aged caution, but to do so might undercut the real power of this history, which lies in the awakening of imagination and a sense of possibilities. What I and many others are saying is simply, "Hey, it wasn't always like this. It doesn't always have to be like this! So-what culture do we want to live in? Let's create it!"

That statement could be read as the Short Form of the Origin Story of Contemporary G.o.ddess Wors.h.i.+p. Recent attacks on the G.o.ddess tradition have tried to discredit our history, often with scholars.h.i.+p that is blatantly biased and inaccurate. The idea seems to be that if they can disprove our origin story, they can invalidate our spirituality. This is odd, because n.o.body applies the same standards to the origin myths of other religions. Is Buddhism invalid if we cannot find archaeological evidence of Buddha's existence? Are Christ's teachings unimportant if we cannot find his birth certificate or death warrant?

Witches, on the whole, are interested in discussions of our history. There are now conferences, magazines, articles, and panels at the American Academy of Religions on the subject. But that interest is separate from any sense that the validity of our spiritual choices depends on doc.u.menting their origins, their antiquity, or their provenance. This has sometimes been misquoted as "not caring about truth." In reality, it's simply saying that the truth of our experience is valid whether it has roots thousands of years old or thirty minutes old, that there is a mythic truth whose proof is shown not through references and footnotes but in the way it engages strong emotions, mobilizes deep life energies, and gives us a sense of history, purpose, and place in the world. What gives the G.o.ddess tradition validity is how it works for us now, in the moment, not whether or not someone else wors.h.i.+pped this particular image in the past.

In the past twenty years, our rituals have taken on a life of their own separate from any question of origins. This year, on the Winter Solstice, the temperature suddenly dropped below freezing on Solstice Eve. Nevertheless, over two hundred people gathered on the beach, and most of us stripped off our clothes and went running into the ocean for our now-traditional ritual purification. The exhilaration of the cold, the wind, the beauty of the night, the sheer wild craziness of the plunge, and our naked ecstatic dance around the bonfire created an archetypal Pagan ritual that felt thousands of years old. I know this particular tradition was born out of a whim less than twenty years ago, not Divine Decree lost in ages past. On one of the first Solstices I celebrated with my early women's coven, we went to the beach to watch the sunset before our evening ritual. One woman said, "Let's take off our clothes and jump in. Come on, I dare you!" "You're out of your mind," I remember saying, but we did it anyway. After a few years, it occurred to us to light a fire, staving off hypothermia, and so a tradition was born. (Do something once, it's an experiment. Do it twice, and it's a tradition.) My knowledge of the less-than-celestial inspiration of this rite doesn't diminish the power of the ritual for me in the least. "What is the origin of this ancient custom?" is not something Pagans are likely to say, although we might well ask, "Whose idea was this, anyway?"

In the history of the reawakening of the G.o.ddess, 1979 was a pivotal year. The ground had been fertilized by many people: Witches meeting secretly in small covens, a very few open Pagan groups, the hippies of the sixties, and the feminists of the early seventies. Z. Budapest had been teaching feminist Wicca in southern California for many years. Women were beginning to look at religion and spirituality as a feminist issue. Merlin Stone's book When G.o.d Was a Woman was published in 1976. In 1979, three important works were published. One was this book. Margot Adler's Drawing Down the Moon chronicled the growth of Witchcraft and Paganism through the seventies. And Womanspirit Rising, edited by Carol Christ and Judith Plaskow, introduced the world to the challenges women were posing to patriarchal religion both within and outside of the churches and synagogues.

The year 1979 was also when my friends and I organized a large public ritual. In part as a celebration of the publication of this book, we gathered artists, musicians, and dancers and wrote poetry and music for a Halloween ritual we called "The Spiral Dance Ritual." As in gardening, some things you plant persist and take on a life of their own. The Spiral Dance has now become an annual tradition in San Francisco, with its own body of music and liturgy. (See Resources.) Last year fifteen hundred people danced the double spiral.

The group that put on the first Spiral Dance evolved into a collective we called Reclaiming. Many of us partic.i.p.ated in nonviolent direct action throughout the eighties, and the lessons we learned in empowerment, partic.i.p.atory organization, and consensus process strongly influenced our organization and the way we planned, taught, and created ritual. Over the years, Reclaiming also evolved. From teaching, training, and offering ritual in the San Francis...o...b..y Area, we began giving weeklong summer intensives, "Witch Camps," in other parts of North America and, later, Europe. Each camp, in turn, became the nucleus of teaching and organizing in other communities. Our local newsletter grew into a national magazine. Its latest issue reports cla.s.ses and rituals in fifteen or sixteen communities throughout the United States, Canada, and Europe.

Reclaiming has become much more than a local collective. We are a tradition of the Craft. In the midnineties, we began a period of reorganizing and restructuring, struggling with the question of how to expand without becoming a hierarchy or a bureaucracy. In 1997, we reached consensus on the following statement of our core values: RECLAIMING PRINCIPLES OF UNITY.

"My law is love unto all beings . . ."

The Charge of the G.o.ddess

The values of the Reclaiming tradition stem from our understanding that the earth is alive and all of life is sacred and interconnected. We see the G.o.ddess as immanent in the earth's cycles of birth, growth, death, decay, and regeneration. Our practice arises from a deep, spiritual commitment to the earth, to healing, and to the linking of magic with political action.

Each of us embodies the divine. Our ultimate spiritual authority is within, and we need no other person to interpret the sacred to us. We foster the questioning att.i.tude, and we honor intellectual, spiritual, and creative freedom.

We are an evolving, dynamic tradition and proudly call ourselves Witches. Honoring both G.o.ddess and G.o.d, we work with female and male images of divinity, always remembering that their essence is a mystery that goes beyond form. Our community rituals are partic.i.p.atory and ecstatic, celebrating the cycles of the seasons and our lives, and raising energy for personal, collective, and earth healing.

We know that everyone can do the life-changing, world-renewing work of magic, the art of changing consciousness at will. We strive to teach and practice in ways that foster personal and collective empowerment, to model shared power, and to open leaders.h.i.+p roles to all. We make decisions by consensus, and balance individual autonomy with social responsibility.

Our tradition honors the wild and calls for service to the earth and the community. We value peace and practice nonviolence, in keeping with the Rede "Harm none, and do what you will." We work for all forms of justice: environmental, social, political, racial, gender, and economic. Our feminism includes a radical a.n.a.lysis of power, seeing all systems of oppression as interrelated, rooted in structures of domination and control.

We welcome all genders, all races, all ages and s.e.xual orientations, and all those differences of life situation, background, and ability that increase our diversity. We strive to make our public rituals and events accessible and safe. We try to balance the need to be justly compensated for our labor with our commitment to make our work available to people of all economic levels.

All living beings are worthy of respect. All are supported by the sacred elements of air, fire, water, and earth. We work to create and sustain communities and cultures that embody our values, that can help to heal the wounds of the earth and her peoples, and that can sustain us and nurture future generations.

Reclaiming's coming of age reflects similar growth occurring among many Pagan groups. The nineties have seen Wiccan and Pagan groups continue to expand. More people began openly teaching and offering public rituals.

The Internet supplied the safe meeting ground Pagans and Witches had not had for centuries. When people had a way to make connections without risk, the movement mushroomed. Now many groups are struggling with these same issues of growth and continuity as we move into the new century.

Amory Lovins says the primary design criteria he uses is the question "How do we love all the children?" Not just our children, not just the ones who look like us or who have resources, not just the human children but the young of birds and salmon and redwood trees. When we love all the children, when that love is truly sacred to us in the sense of being most important, then we have to take action in the world to enact that love. We are called to make the earth a place where all the children can thrive.

The Spiral Dance linked G.o.ddess spirituality with political activism decades ago. In spite of fears by some political feminists that interest in the G.o.ddess would divert energy from political work, Pagans and Witches have accrued a proud record of involvement in feminist issues, gay liberation, and antinuclear, antiwar, and environmental campaigns.

Personally, I stopped counting my arrests in direct action when they numbered something like two dozen. I chronicled some of the work we did in nonviolent direct action in the introduction to the tenth anniversary edition of this book. Over the last ten years, our community's political work has broadened in scope. In the last few months, for example, I've gone up to the Headwaters forest base camp to offer support for the blockade protesting the clear-cutting of old-growth redwoods; spoken at rallies; circulated pet.i.tions, and picketed the GAP as part of a boycott protesting logging activities in Mendocino County; visited an action camp in Minneapolis, where a strong Pagan presence has been an integral part of the organizing, to offer support and ritual; helped to found an organization m our community to address land use issues; facilitated meetings; opened a dialogue with vineyard owners around their use of pesticides; traveled to El balvador to visit the sister communities Reclaiming supports; pa.s.sed out endless flyers; wrote to state, local, and federal representatives and the California Department of Forestry-not counting the pet.i.tions I've signed online, or the work of teaching and writing, which I consider highly political, or the hands-on organic gardening and permaculture I do on my own land. (And then there are the tree-climbing lessons-but we won't speak of those. Let us all pray that the survival of the redwoods never hinges on my ability to scale up a tree higher than about fifteen feet.) I'm more public than most Pagans, but not atypical. Our community has been deeply involved in direct action around nuclear power and weapons, Central American solidarity, and antimilitarism. We currently partic.i.p.ate in an ongoing support program for a group in El Salvador that teaches sustainability. We are involved as well in feminist issues, gay liberation, and AIDS activism. The latest issue of the Reclaiming Quarterly reports on issues ranging from Headwaters to support for a local soup kitchen, from protesting the School of the Americas to an interview with the director of the Rainforest Action Network.

Not all Pagans or G.o.ddesses are political activists, any more than all Christians, Jews, or secular humanists are.

But in a cross section of the Pagan community you will find more activists per population than in just about any other spiritual tradition, except the Unitarians and Quakers, who have been breeding activists for centuries. And some are second-generation Pagans, among the first group of young people raised in the reemergent G.o.ddess tradition.

The new areas I'm exploring arise from changes in my own life. A few years ago, while meditating in-where else?-my garden, I received this message: "You're teaching too much meditation and not enough observation."

As a Witch, as a therapist, as a writer and novelist, I had spent years immersed in my own and others' internal imagery. I loved nature: I wors.h.i.+pped her and had often gone to jail defending her, but in many ways I really knew very little about her. My education had focused on art, psychology, and film, not biology, forestry, or horticulture. I grew herbs and made compost and took long walks in the hills, but often the garden, the forest, and the ocean were simply scenic backdrops to my own thoughts.

I s.h.i.+fted my personal practice to spend some time each day in nature, observing what is going on around me, whether I'm in the forest or in a backyard in the city. I began reading and studying, attending conferences; I took a permaculture design course that offered training in reading the land, working with nature, and in ecological design. The garden began talking louder and louder. "Grow food," the garden said. "Do you realize how much I travel?" "I don't care, just grow food. Because when you eat food grown on the land, you become the land."

Growing at least some food for myself and my friends and family became part of my personal spiritual practice.

I began to look not just at food but at the herbs and plants we use in magic in a new way. They were no longer just names gleaned from old books but real characters that I had an ongoing relations.h.i.+p with. In David Abram's book The Spell of the Sensuous, he writes: "The traditional or tribal shaman, I came to discern, acts as an intermediary between the human community and the larger ecological field" (p. 7). I began to wonder what that role would look like in the high-tech world of the nineties.

These changes coincided with other personal changes. Somewhere in there I fell in love with and married a sweet, supportive, and funny man who is also a Witch. David brought with him four wonderful stepdaughters. If you call the youngest of them on the phone, her answering machine invites you to "leave a message for any of these beautiful, empowered, and independent women ...," which describes them all. I have two-soon to be three-step-grandchildren and a tribe of G.o.ddess daughters.

My mother died the summer I remarried. A couple of years later, the coven I'd been in for sixteen years dissolved. Covens, like any organism, have a life span, and ours had reached its end. At the same time, Reclaiming's activities were expanding. I found that after teaching five or six intensives a summer, what I needed as a counterbalance was nature and solitude. I began spending more and more time on our land in the coastal hills of northern California, living, as a proper Witch should, in a little hut in the woods, complete with skylights and solar panels.

Now nature was no longer an abstraction but a daily condition. The elements were no longer theoretical: fire meant the real danger of summer wildfire, and the fire I had to build in the woodstove out of wood, someone had to chop. Water meant the hundred or more inches we receive in a wet winter, the erosion it may cause, the spring that supplies our drinking and irrigation water, the pipeline that carries it, with its annoying tendency to break, the tanks that store it, and the drip system that distributes it. The imagery and symbolism I'd been working with for decades finally got real.

My current pa.s.sion is to integrate more closely the wors.h.i.+p of nature with knowledge that comes from the observation of nature, and to infuse science, ecological design, and environmental activism with the deep connectedness that comes from acknowledging the sacred.

Looking back at the past inevitably leads to looking forward to the future, especially on the edge of a new millennium. At one Brigid ritual, I was sitting with Allison, a child I've known and loved since her birth, who lived with us for her first two years. We were close to the cauldron, watching people come up to the fire to make a pledge. The Brigid doll, woven of wheat and gra.s.ses and dressed in white, was especially beautiful that year, and Allison was watching with a look of awe on her face. After a time, she gathered her courage and went to the fire to make her first pledge. I realized that this ritual was as central to her universe as the Jewish High Holidays were to me as a child. I remembered the origins of each piece of the ritual: I could say, oh yes, that year we began the pledges, that year we first made a doll. But to her, this was simply a core marker in every year of her life. (She is, after all, the child who at age two encountered the wild crowds that filled the streets of San Francisco after the 49ers won the Super Bowl and thought they were excited because the moon had come back.) I realized that we who had begun these traditions now had a sacred responsibility. We could not abandon them if some year we simply weren't in the mood, or had other commitments. Or rather, we needed enough of a support system and structure so that if one person dropped back, others would be there to carry on.

In middle age, I no longer operate under the delusion of immortality that sustains the young. I know that I won't be here forever. My concern has s.h.i.+fted from "How do I learn to do this?" to "How do I pa.s.s this on?" How do I ensure that others will carry on the work, continue not just to tend the garden but to continue to create it, expand it, compost the plants that no longer thrive, and feed the deep-rooted ones that can live a thousand years?

I hope that in the next two decades our traditions will develop more resources for children and youth. We have not yet been able to love all the children because we have not been free to openly educate our own. Up until the present, the virulent prejudice against Pagans in the larger culture has made any kind of work with children or youth problematic and even dangerous.

That situation is slowly changing. More and more, Pagans are demanding to be seen as a religious tradition just as valid as any other. The ability to openly practice one's faith without fear is a basic religious freedom. At twenty-eight, I didn't mind being a rebel. The need for secrecy around Witchcraft just added to its charm. But at forty-eight, as I see the children grow up around us, I find the necessity for fear and secrecy around our tradition intolerable. We cannot pa.s.s on a tradition to the next generation unless we can be open, honest, and unafraid. We cannot continue to be forced to say to our children, "This is beautiful, sacred, and meaningful-but don't tell anyone about it!" Religious freedom is a political issue as much as any other. I'm deeply grateful to the many Pagan organizations that have stressed education, media outreach, and interfaith work in attempting to redress this problem.

I also hope that in the next years, we as a movement can become ever more inclusive, diverse, and accessible, that people of all backgrounds and ancestries will find a warm welcome in our communities and a deep understanding of the complex issues of race and cla.s.s in our society. Twenty years ago, we often had agonized discussions about whether gays and lesbians and "straight people" could ever work together. Today, in the communities I work with, we take for granted that many different s.e.xual orientations not only can W'ork and celebrate together but also can enrich each other's understanding and broaden our perspectives. There are many other kinds of diversity, however, that are not yet well represented in our communities, and this is one of the greatest challenges we face in the coming years.

A few years ago, I partic.i.p.ated in a public ritual for El Dia de los Muertos organized by the Latino community in San Francisco and warmly supported by Reclaiming. That year, we mourned the youth who had died from violence on our streets that year, called their names, and grieved for the ways their deaths diminished our community. When the ritual was over, a woman approached me. She was obviously a street person, her face ravaged by years of hard living and pain. "Thank you for that ritual," she said. "I needed it. One of my babies died of an overdose, and one committed suicide, and I really needed that ritual."

Her comment stayed with me as the challenge we take with us into the next century-how to bring ritual and healing, how to bring the fruits we have grown to those who most desperately need them.

When young people ask me for advice today, I generally say, "Decide what is sacred to you, and put your best life energies at its service. Make that the focus of your studies, your work, the test for your pleasures and your relations.h.i.+ps. Don't ever let fear or craving for security turn you aside." When you serve your pa.s.sion, when you are willing to risk yourself for something, your greatest creative energies are released. Hard work is required, but nothing is more joyful than work infused by love.

My mother always hoped that Witchcraft was just a phase I was going through. After twenty years, it seems more in the nature of a lifework. What does it mean to have lived a life in service to the G.o.ddess? In spite of all the anti-Craft prejudice, it has not generally meant great personal sacrifice or danger, although the possibility is always there. What the G.o.ddess has asked of me is more a certain shamelessness, a willingness to stand up for ideas other people find weird, flaky, or silly, to look foolish, to refuse to be molded by others' judgments. New ideas always meet resistance, and one generation's woo-woo weirdness may be another generation's brilliant breakthrough (too often becoming the rigid orthodoxy of yet another era).

It was said of the G.o.ddess Isis that "Her service is perfect freedom." Freedom is among the great rewards I've received in this life-along with love, friends.h.i.+p, good work with good companions, and the satisfaction of feeling my gifts are well used. I've always had what I needed. I'm not rich, but neither am I poor. I consider myself among the most fortunate human beings on this planet, and if I work hard it's out of the desire to give back a small part of what I have.

Twenty years ago, I ended this book with a vision of the future. We're not quite as far into that future as I imagined we would be, but we've made some steps. We have celebrated first blood rites for our daughters, and coming-of-age rituals for our sons. On the Winter Solstice and the full moon, many groups gather and celebrate, in San Francisco and around the world. There are many Witches working to love all the children, to heal the land, to defend the wilderness that remains, to succor the homeless, to comfort the dying, to feed the poor, to nurture the power and vision of women and men of goodwill.

But no, we cannot yet-say that in our city no one goes hungry, that no one is left to die alone, that we can walk the dark streets without fearing violence, that the air is clean, that life has returned to the waters of the bay, that we are at peace.

The G.o.ddess continues to awaken in infinite forms and a thousand disguises. We have tilled the garden bed, planted seeds, and tended the slow, early growth. But much work still remains.

STARHAWK CAZADERO, FEBRUARY 1999.

Introduction to the Tenth Anniversary Edition

rings with such a tone of authority when I remember that time of my life as being quite insecure.

This book was really born the summer I was seventeen years old, the summer of 1968. I spent most of it hitchhiking up and down the California coast and camping on the beaches. For the first time, I lived in direct contact with nature, day and night. I began to feel connected to the world in a new way, to see everything as alive, erotic, engaged in a constant dance of mutual pleasuring, and myself as a special part of it all. But I didn't yet have a way to name my experience.

I returned home and started college at UCLA. A friend and I began teaching a cla.s.s in Witchcraft as an independent project for our anthropology cla.s.s. We didn't actually know anything about Witchcraft when we began teaching, but that didn't stop us from offering the course, which we ran as a sort of seminar, encouraging each of our fellow students to research some aspect of the subject and report. Thus we learned quite a lot, and even formed a coven, in spite of not knowing exactly what a coven was or what it was supposed to do. We improvised rituals, which as I recall involved a lot of banging on sticks and rhythm and group ma.s.sage.

When we finally met real Wiccan Witches, they came to the converted fraternity house in which several of us were living in loose communal fas.h.i.+on and read us the Charge of the G.o.ddess. As I heard the words, I had a strong sense, not of hearing something new, but of finding names and a framework for understanding the experiences I had already had.

The concept of a religion that wors.h.i.+pped a G.o.ddess was amazing and empowering. Raised Jewish, I had been very religious as a child and had pursued my Jewish education to an advanced level. But as I reached young womanhood in the late sixties, something seemed lacking. The feminist movement had not yet entered its period of resurgence, and I had never heard the word patriarchy, but I sensed that the tradition as it stood then was somehow lacking in models for me as a woman and in avenues for the development of female spiritual power.

(In subsequent years, certain branches of Judaism have opened up more directions for women's empowerment and broader ways of experiencing G.o.d, but at that time this process had not yet begun.) The G.o.ddess tradition opened up new possibilities. Now my body, in all its femaleness, its b.r.e.a.s.t.s, v.u.l.v.a, womb, and menstrual flow, was sacred. The wild power of nature, the intense pleasure of s.e.xual intimacy, took center stage as paths to the sacred instead of being denied, denigrated, or seen as peripheral.

We began training with the Witches we met, but they wanted certain things from us that I was incapable of doing at the time: primarily, a regular discipline of meditation, study, and exercise. I drifted away but continued to treasure the introduction I had had to the religion of the G.o.ddess.

In the early seventies, I lived in Venice, a section of Los Angeles that at that time was a strong community of many artists, writers, political activists, and generally eccentric characters. I had become deeply involved with the women's movement and identified myself as a feminist. To me, there seemed to be a natural connection between a movement to empower women and a spiritual tradition based on the G.o.ddess.

While most feminists at that time were suspicious and critical of any turn toward spirituality, identifying it with either patriarchal control or apolitical escapism, some others were beginning to encounter the history and symbolism of the G.o.ddess. In Venice, Z. Budapest, a hereditary Witch from Hungary, began teaching and training many women in a feminist tradition of Wicca. I met her one day close to the Spring Equinox, in her shop on a busy street, and she invited me to the first large all-women's ritual I attended. We walked to a beautiful hillside on the Santa Monica mountains, chanted, danced, and poured libations to the G.o.ddess. I asked for healing for a friend who was going through an intense emotional crisis, and Z. looked me in the eye and said, "Ask for something for yourself." "No," I thought, "that's bad, selfish, and besides, I don't have any needs," but she was, wisely, adamant. "In our tradition it's good to have needs and desires," she said. "We are not a religion of self-abnegation."

I can't recall exactly what I asked for (which tells me how reluctant I was to own my own needs), but the ritual began a process of change and transformation, working in the way magic often does: by making everything fall apart. My relations.h.i.+p dissolved, my job ended, and I decided to leave town.