In the practice of witchcraft, candles have long been used as a powerful tool for manifestation, ritual, and spellwork. The color of a candle can hold great significance and can greatly influence the energy and outcome of a spell or ritual. Each color is believed to carry its own unique energy and symbolism, making it important to choose the right candle color for a specific intention or purpose. **Red** candles are commonly associated with love, passion, strength, courage, and power. They can be used in spells or rituals to attract a romantic partner, increase passion in a relationship, or promote strength and courage. **Pink** candles are often used to promote self-love, compassion, and emotional healing.

I Am Pagan

I am Pagan. I am a part of the whole of Nature. The Rocks, the Animals, the Plants, the Elements, and Stars are my relatives. Other humans are my sisters and brothers, whatever their races, colors, genders, sexual orientations, ages, nationalities, religions, lifestyles. Planet Earth is my home. I am a part of this large family of Nature, not the master of it. I have my own special part to play and I seek to discover and play that part to the best of my ability. I seek to live in harmony with others in the family of Nature, treating others with respect.

I am Pagan. I celebrate the changing seasons, the turning of the Wheel of the Year. I celebrate with singing, dancing, feasting, rituals, and in other ways. I celebrate each turn of the Wheel with personal spiritual practices and by taking part in community festivals.

• Samhain, commonly known as Halloween, is a time for gazing into the future and for paying homage to my Ancestors and other loved ones in the Spirit world. I work magic for greater religious freedom for Pagan peoples and humankind as a whole. I celebrate the Wiccan and Celtic spiritual New Year.
• Yule, the Winter Solstice, is a festival of peace and a celebration of waxing solar light. I honor the new Sun child by burning a oaken Yule log in a sacred fire. I honor the Great Goddess in her many Great Mother aspects, and the Father God as Santa in his Old Sky God, Father Time, and Holly King forms. I decorate my home with lights and with holly, ivy, mistletoe, evergreens and other herbs sacred to this season. I ring in the new Solar year with bells.
• At the beginning of February, I celebrate Candlemas, known to ancient Celts as Imbolc and to contemporary Americans as Groundhog's Day. I focus on spiritual purification and clearing away blockages to prepare for the coming of Spring and new growth. During this festival, I light candles to honor Brigid and I invite her to inspire my artistic works and guide my healing practice. I give offerings of seeds to wild birds.
• At the time of the Spring Equinox, I welcome the renewal of Spring and celebrate the greening of the Earth by dressing in green myself. I honor the Teutonic Goddess Ostara and the spirit of the Rabbit, Her consort. I color eggs with friends and divine choices for new growth.
• Beltane at the beginning of May is a festival of fertility and pleasure. I dress in bright colors and wear a garland of flowers in my hair. I dance the Maypole to bless gardens and creative projects. I leap the Beltane bonfire for good luck. I place flowers at the Bast Sacred Cat Shrine and other sacred sites.
• Summer Solstice time, also known as Midsummer and Litha, is a grand gathering time when I greet old friends and meet new ones. I dance with them around a sacred bonfire to the magic rhythms of drums. I honor my spiritual community and tribe. I celebrate Pagan culture. I add stones to the sacred Stone Circle on Circle Sanctuary land with prayers for planetary harmony and well-being.
• As August arrives, I celebrate Lammas, also known as Lughnassad. At this festival, I honor the height of Summer and prosperity. I not only give thanks for wild and cultivated plants and for blessings that are starting to come to fruition, but I also pray for continued abundance. I break and eat bread with others in ritual and I give bread and herb offerings to the Goddesses and Gods of agriculture.
• Fall Equinox, which some call Mabon, is the time of thanksgiving for all the harvests I've reaped during the growing time. I give thanks for food I have received from the gardens and fields and for other blessings which have come into my life. I return to the Mother Earth offerings that come from the best of the fruit, vegetables, herbs, nuts, and other food stuffs I've gathered.
• And at Samhain, this Wheel of the Year starts again.

I am Pagan. I also honor the seasons of life within my life's journey -- beginnings, growth, fruition, harvest, endings, rest, and beginnings again. Life is a Circle with many cycles. With every Ending comes a new Beginning. Within Death there is the promise of Rebirth.

I am Pagan. I see circles of change and renewal not only within my own life's journey, but in my heritage. I see my life as a circle that connects with the life circles of my ancestors. They are part of me and my life. The ancient wisdom of Nature's Renewal and Recycling is embodied in the crests of two of my Ancestral clans. From my German ancestors of my mother's mother's lineage is the totem of the heron, a family emblem signifying perseverance and renewal after difficulties. From my Celtic ancestors of my father's father's lineage is the crest bearing the symbol of a hewn oak tree sprouting new branches and leaves from its stump, enclosed in a circle with the motto, Iterum Viriscit, which means It grows Green again. These symbols and motto remind me not only of my own renewal and the renewal of Nature, but also the renewal of Pagan philosophy on this planet that is part of my life's work as a Pagan priestess.

I am Pagan. Intentional consciousness change, Magic, is part of my spirituality. For every problem there is at least one workable solution as well as opportunity for growth. I create my own reality with my thoughts, feelings, and actions. Whatever I send out always returns. I seek to abide by the Wiccan Rede: "And It Harm None, Do What You Will." When I do magic in rituals, before I raise and direct energy, I seek always to look at the larger picture of which my needs are just a part. I endeavor to work for the best for all as well as to help myself. When problems come my way, I seek to understand their cause and messages as part of my finding a solution. In doing healing work, I seek to address the underlying spiritual causes of disease, rather than only focusing on relief of its symptoms.

I am Pagan. I work magic by the Moon to help and to heal others, myself, and the Planet. The Triple Goddess of the Moon guides me. I activate beginnings in the Waxing, energize manifestations at the Full, and clear away obstructions with the Waning and Dark. I take part in rituals at the New and Full Moons, and I know that my Circles are part of a great web of Circles that meet at these times around Planet Earth.

I am Pagan. I embrace Pantheism, acknowledging that the Divine is everywhere and in everything. I honor the Divine that is within the oak trees in the forest, in the herbs in the garden, in the wild birds singing in the trees, in the rock outcroppings on the hillside, in myself, and yes, even in "things" such as my car, cameras, and computers. I understand that everything with a physical body has a spiritual body, too. The physical and spiritual are deeply intertwined, not separate, in this world of form. I honor the interconnectedness of Creator and Creation.

I am Pagan. I know that Divinity has many facets and I experience this through a variety of Goddesses, Gods, and other spiritual forms. I also honor Divine Oneness, the Unity of All. My personal encounters with Pagan Goddesses, Gods, and other Divine forms have transformed and enriched my life. Hecate appeared at a Death to teach me of release and rebirth. As a young child, Artemis flowed through me and helped me ward off a would-be rapist. Selena of the Full Moon brings me visions and my name. Sacred Sun energizes me. Yemaya of the Ocean cleanses and renews me. I have heard Pan play his pipes in the woods. Dionysius awakens within me the joys of spontaneity and ecstatic bliss and teaches me the mysteries of androgyny. I have experienced the union of Goddess and God while making love with my mate in the garden. Bast has helped me deepen my connections with my Cat friends. Cernunnos has appeared to me in the forest as a Stag. Isis has spoken to me in bursts of radiance in the deep of the Night and in flows of energy through my hands in doing healings. Saturn has given me lessons about discipline, time, and organic agriculture. Lady Liberty protects me as I work for religious freedom for Wiccans and other Pagans. Mother Earth guides my work on behalf of this Planet. I also experience the Divine as totem animals, plant allies, and as other forms in my dreams, in guided inner journeys, and while questing for vision alone in the wilderness.

I am Pagan. My spiritual practices include self-acceptance and understanding, instead of self-rejection. I share my views with others when I sense it is right, but I do not proselytize, claiming my way is the only true right way for everyone. There are many paths up the mountain of spiritual understanding, not just one path.

I am Pagan. My worship takes the form of Divine communion with Nature. As part of my worship, I founded and caretake a sacred Nature preserve, Circle Sanctuary. I do rituals at special places there, such as in the Stone Circle atop a sacred mound; on Spirit Rock high above the valleys; in the Magic Circle garden; by outdoor shrines; in the indoor Temple room; and in the ancient sandstone rock shelters that housed the ancient ones that lived on this land thousands of years ago. I also do rituals elsewhere on the land and at other places, outdoors and indoors. My worship and rituals can be anywhere since my sacred circle is portable. Wherever I am, I can set up a circle around a sacred sphere with seven invocations: to the four compass point directions, to the Cosmos above, to the Planet below, and to Spiritual Integration in the center.

I am Pagan. I journey to the Otherworld in my dreams, meditations, and rituals. I use sacred tools to aid me in my journeys and my magic making. These include cauldrons, crystals, candles, censors of incense, chalices of water, pentacles of salt, dishes of soil, feathers, bells, brooms, rattles, drums, wands, staffs, blades, mirrors, and a variety of divination tools, including Tarot cards, I Ching yarrow stalks, and Rune stones. I fly with my consciousness through time and space. I explore other dimensions and then I return with insights, knowledge, and power. I go between the worlds for healing, growth and transformation. Intuitive, psychic perception is a natural, not supernatural, part of my daily life.

I am Pagan. I attune myself to the four elements of Nature -- Earth, Air, Fire, Water -- and to the fifth element, Spirit, which is the spiritual force that connects all. I see these Elements in Nature -- the Earth in the soil and rocks; the Air in the winds and atmosphere; the Fire as the lightning, fires, and electricity; the Water in the springs, rivers, oceans, rain, and other waters on the planet; and the Spirit as Divine Unity. I also see these Elements as aspects of Self -- my physical body and physiology is my Earth; my intellect and thoughts my Air; my will and actions my Fire; my emotions and feelings my Water; and my Inner Self, my Soul, is my Spirit. I endeavor to keep myself healthy and in balance in all these parts of Self. I work toward a restoring of balance of the Elements in the environment.

I am Pagan. I hear the cries of Mother Earth who is upset with the harm being done to the environment by humankind. I am dismayed by the pollution of the air, the soil, and the waters, and by the domination games being played by nations with the fire of nuclear missiles and other weapons of mass destruction. I also am concerned about spiritual pollution on the Planet -- selfishness, hatred, greed for money and power, addiction, violence, despair. Yet as I perceive these problems, I also perceive cleansing and healing happening on Planet Earth at this time. I know that I can help in at least a small way to bring the Planet into greater balance by seeking balance in my own life, by being a catalyst for restoring balance in the lives of others, and by working for a better environment. I know that my attitudes and my way of living can make a difference. I endeavor to be a channel for healing and balance. I make the practice of environmental responsibility a personal part of my daily life. I endeavor to live in harmony with the other members of the family of Nature.

I am Pagan. Nature Spirituality is my religion and my life's foundation. Nature is my spiritual teacher and holy book. I am part of Nature and Nature is part of me. My understanding of Nature's inner mysteries grows as I journey on this spiritual path.

How Do I Know I’m a Pagan?

I had this thought after my unexpected visit to church. I also had this thought after I returned home from Beltania, the Colorado Beltane gathering I attended and presented at over my birthday weekend. It may seem strange that I would question my Pagan identity after a Pagan gathering, but that’s what happened.

Don’t get me wrong — I had fun. I mean, I erected a giant phallus after all. The festival provided a sense of community for the Pagans who attended, and it was clear that most everybody was having a great time. Joy Burton and the Living Earth Center crew worked their butts off putting this thing together, and they deserve a huge congratulations. But on a personal level, I walked away feeling like most of what I experienced — the culture of it all — was simply not my cup of tea.

Perhaps it was the Wiccan-centric nature of the gathering that made me feel a little out of place. Or maybe I just had Lonely Druid Complex. It certainly wasn’t anyone else’s fault, though. The festival did exactly what it was supposed to do. It’s become a very important part of the Colorado (and surrounding states) Pagan community, and I’m glad I went.

But when I got home I couldn’t quite remember what it felt like to be a part of ADF, or even to be a practicing Pagan. It was like I didn’t know what path I was on any more.

Photo by Trey Ratcliff

Then, this morning, I did ritual.

I did a full fledged, bells and whistles ritual. My shrine was fresh and new after an impulse yesterday afternoon to rearrange it, so I lit a candle and some charcoal and began.

I did my Paganism.

And that’s how I know. That’s how I know I’m a Pagan.

I know by doing.

I am through the doing.

My beliefs, opinions, ideas and thoughts move fluidly from one shape to another, never solidifying into something hard or rigid. (Who wants ideas with hard edges? I don’t.) But my practice, a practice that I’ve been developing for years, is the foundation of my Paganism.

It is informed by my mystical experiences, by my meditative inquiries, and by my upbringing. This ritual of mine is about as close to an Episcopal service as you might find from any Pagan (well… short of the drumming mid-way through). My home practice informs my perspectives about festivals, and church services, and dialogues about deity, and all the other things that cross my path.

Mine is a religious practice of relationship. Ghosti is the word used in ADF to define this ancient understanding of reciprocal relationship, and the need for relationship is real. I maintain relationship with my practice in order to maintain relationship with the Kindred — the Gods of my heart and of this place, the Spirits of the world around me, and my Ancestors. These relationships inform my other relationships, which circle back to inform my ritual…

It’s a series of cascading circles of reverence and sacredness.

Photo by Claudio Alejandro Mufarrege

I’m happy to discover after a brief dry spell that I am still very much a Pagan; still very much an ADF Druid. It turns out it wasn’t really an identity crisis, but just a moment of pause.

Should I begin to question again, I will light my fire, burn my charcoal, and see how the doing of my Paganism affects my perspective.

Have you experienced this sense of disconnect from your path? Was there an event that made you wonder if you were still a Pagan? Where did you go from there? How did you reconcile yourself to that experience, and do you still identify as a Pagan now?

**Pink** candles are often used to promote self-love, compassion, and emotional healing. They can also be used in spells or rituals to attract love, friendship, or to heal a broken heart. **Orange** candles carry the energy of joy, creativity, success, and motivation.

Comments

21 responses to “How Do I Know I’m a Pagan?”

Knowing by doing… yeah. One of the things I still value from my previous Christian/Christo-pagan path is the insights I got from the Ignatian spiritual tradition, and one of those insights was that when you’re going through a phase of doubting, the one thing you must not do is stop practising. Sometimes the practice will lead you back into a deeper understanding of your current path, and sometimes it will lead you to realise that it’s time to move on to a new path, but you have to keep up the practice until the way ahead becomes clear. And that’s how I found my way to ADF.

Too bad you missed last year’s Beltania, Teo. The Treehenge Druidic Circle did a full OBOD Beltaine rite on Saturday afternoon, set to music (the Missa Druidica, sung by the Orpheus Pagan Chamber Choir). I heard good comments from people afterward. Definitely did NOT have a Wiccan flavor. 🙂

There are at least three different ways to take this question. 1) You are a Pagan if you feel comfortable participating in the religious practices of other people who call themselves Pagan. 2) You are a Pagan if other people who call themselves Pagans accept you as a Pagan. 3) You are a Pagan if you consider yourself, in good faith and with honest self-assessment, a Pagan. I think if you fail all three tests, you probably aren’t a Pagan. 🙂

Hello everyone. I first felt that paganism was the right path for me when i was expecting my son, almost sixteen years ago. I have never been a ‘ritualistic’ kind of person, and did briefly go to a few ‘moots’ but found them to be very Wiccan, and as some here have said, to me my beliefs were always more spirtual and connected with nature than around ceremony. My big issue began about nine years ago when my grandmother died after a long battle with severe dementia and personality disorder. Her passing was far from peaceful and for a while it left me questioning my beliefs. However, I reigned myself back in and felt I was still confident with how i felt. Then about five years ago, I asked for something in a ritual for my son. It was very important to his happiness. This request was not answered, and has left my son and our family in a very difficult position as a result. Since that time, my beliefs have significantly dwindled to the point where my son, who is now grown, asks me if I am even pagan anymore, and I have to answer honestly and say ‘I don’t know’. The trouble is, without my spiritual path I feel disjointed, and as the years have passed I have started to suffer more from stress, and even physical fatigue. I would like to feel connected again, but how can I do so if I don’t ‘feel’ it in my heart? I would really greatly appreciate advice from those with more experience.

Funny, I usually have the exact opposite reaction when I go to a pan-Pagan festival. I become more convinced that I’m a Pagan and that nobody else at the festival is. Which is why I seldom go to such events these days, >8)

I think a lot of public Pagan gatherings tend to take on that generic Wicca-centric flavor. I am an eclectic Pagan witch who resonates with many flavors but I am not Wiccan. I have nothing against Wiccans, I have wonderful Wiccan friends, but it is not my personal style. The bell that you rang that struck a resonant cord within me during this blog post was the concept of practicing *your* Paganism. I think that is what many of us do, those of us who are primarily solitary or practice in our home with our spouses and occasionally with a group of friends. I think many of us in that position, have a bit of the “lonely druid” syndrome with public gatherings that are very much flavored with primarily one flavor palate. It isn’t a bad flavor but it doesn’t satisfy diverse tastes.

I wonder, Teo, if there aren’t ways in which you are essentially Pagan, even during times when you aren’t doing ritual, or feel lost in the midst of Beltania? I’m not normally an essentialist (too much postmodernism between the ears to truck with that), but I think we are often the things we are even when we’re not practicing. I used to tell my writing students that they didn’t have to write to be writers. And when I fall away from my yoga practice, I still consider myself a yogi. This is, of course, problematic, and it may be as dashifen says in his comment — that being something happens in our head-space — but I think it’s important to consider that there are ways we bubble up as who we are and what we are that are not directly related to how we expect those things to present. For example, writers are often eavesdroppers. They are noticers of detail. Yogis are connected to their bodies even out of asana, and are usually looking for ways to make regular life into philosophical/ethical life. Is a Pagan a Pagan because of the ritual he does? I don’t know… I’d wager you were a Pagan when you were Episcopalian (I know a little of what I speak, of course), that always the divine had a little more earth and water and fire to it than is spoken of in the New Testament. I know that I’ve been urging myself slowly toward yogic philosophy my whole life, taking from my brief stint in the Catholic church, and even my experiences with Paganism, interpretations of those traditions that reinforce my view of the world a compassionate, ethical experiment. Perhaps when you’re not feeling Pagan, you’re yet Pagan still. And it is ritual that reminds you, but does not make you thus. I like what you say about moments of pause. I think these are key in the formation, evolution, and enactment of identity, whether a spiritual, practical, social, or political one. Evolution happens eventually, not suddenly, and there are great spans of time when nothing at all seems to be occurring on the surface… but significant change is being wrought beneath. I take moments of pause in the creative process, or in the enactment of my own personality/character upon the world, as gestational. In which case, the ritual after a pause is not only a reminder, nor exactly enactment, but a birthing. Something new found in the sameness, a Heraclitean discovery, a reconsideration.

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They can be used in spells or rituals to promote creativity, attract success and abundance, or to increase motivation and drive. **Yellow** candles symbolize intellect, communication, learning, and mental clarity. They can be used in spells or rituals to enhance communication skills, increase focus and concentration, or to promote learning and knowledge. **Green** candles are associated with prosperity, growth, healing, and fertility. They can be used in spells or rituals to attract financial abundance, promote growth and healing, or to enhance fertility and the growth of new projects or ideas. **Blue** candles are often used for calming and soothing purposes. They can be used in spells or rituals to promote peace, tranquility, emotional healing, and communication. **Purple** candles carry the energy of spirituality, intuition, psychic abilities, and power. They can be used in spells or rituals for psychic development, spiritual growth, and to enhance intuition and magical abilities. **White** candles are often used for purification, cleansing, and protection. They can be used in spells or rituals to purify a space or object, cleanse negative energy, or to provide protection from spiritual or psychic attacks. **Black** candles carry the energy of banishing, protection, and transformation. They can be used in spells or rituals to banish negative energy or entities, protect against harm or negativity, or aid in personal transformation and growth. It's important to note that the interpretation of candle colors can vary among different traditions and practitioners of witchcraft. The meanings mentioned above are general associations but it's always best to listen to one's intuition when choosing candle colors for spellwork or rituals. By understanding the symbolism and energy of different candle colors, practitioners can enhance the effectiveness of their magical work and tap into the power of candle magic..

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Delving into the Esoteric: A Look at the Interpretation of Candle Colors in Witchcraft