Those learning about any Pagan group have some common questions. I’ve answered many of these below and elsewhere on this site, but we save some specifics for face-to-face conversations.
How do you describe your path?
These days, I describe what I do as an initiatory religious witchcraft tradition. Our roots are within various forms of Wicca, but I think that over time, the core mysteries and other areas of focus have shifted enough that Wicca is no longer the best description of what I do. That said, many of the tradition practices are very similar to what you may have read in books about Wicca.
Where we come from:
Phoenix Song is a daughter coven of Circle of the Phoenix (a teaching group in the Twin Cities, Minnesota, that has been running since 1997). We are a structured tradition with a three-degree initiatory system as well as tradition-specific practices and mysteries. We value our thorough training methods, thoughtful ritual design, and focus on self-transformation as well as a strong ethical base.
We have many elements of traditional Wiccan practice (including ritual work in a circle, focus on initiatory and religious mystery experiences, combined magical and spiritual practice, and shared work with specific deities.) However, as a tradition, we have moved away from gender polarity while continuing to explore energetic differences as a force for creativity and new potential, and we have some other differences and tradition practices.
We gather to…
- grow in our relationships with the Gods (communal and personal) in polytheistic practice.
- share in experiencing the patterns and natural cycles that lead to deep understanding and self-transformation.
- develop our skills as well-rounded witches and priest/esses.
- work deeply within our shared tradition
Our rituals most often involve reflective experiences such as guided meditations or pathworkings, divination, or interaction with deity, but we also do magical workings on occasion.
What do you do together?
We share ritual (Sabbats and Esbats), discussions, learning, and our shared and individual interests. We value understanding not only what we’re doing but why, introspective work, deep conversation, self-awareness, and shared responsibility.
As a tradition, we:
- Celebrate 8 Sabbats and the Esbats (generally with group work on the full moon, leaving the new moon for personal work.) Our Sabbat cycle focuses on self-transformation, informed by the seasons.
- Honor both male and female deities (though as a tradition, we’ve moved away from focusing on gender polarity or biological fertility as the core mysteries.)
- Ideally have two ritual leaders (a High Priestess and a High Priest), along with help from other people in the circle for specific roles. However, we’re open to some alternate options in most cases, and do not gender-limit who takes which role. (We’re more interested in the specific energy flows someone handles well than their gender identity or biology.)
What are your rituals like?
Our tradition uses a consistent ritual structure with some room for variation. Music is a particular ritual focus for Jenett, and for Phoenix Song. It’s common for our rituals to focus around patterns, cycles, introspection, and a deeper understanding of ourselves and our place in the world, but we also do occasional magical workings.
How has Phoenix Song been different than the Circle of the Phoenix?
My original desire in hiving was to explore the difference between a teaching centered coven and a working coven, while also going more deeply into some areas of particular interest to me. (I adore teaching, but at the time, I was working as a school librarian in a high school, and found that some of the demands of my job and the demands of a teaching-focused group got to be a little too much of the same thing.)
I also wanted the chance to explore some areas of interest to me that weren’t a shared interest with CotP. These include:
- music, rhythm, and movement in ritual and daily practice.
- mixing intellectual curiousity with direct experience.
- seeking dynamic balance between all the areas of our lives.
- deep conversations, good food, and liminal spaces.
I’m still on great terms with the other people in the tradition, and look forward to seeing them when I’m visiting Minnesota (and keeping in touch online in between.)
How do the details of group work work?
That’s up in the air at the moment, since it depends quite a lot on how things develop in Maine. Given the driving distances that are likely involved, though, my guess would be that group work would be scheduled for one or two weekend days each month, and we’d use that time for a combination of training/class work and shared ritual. I’m definitely open to alternatives, though.
In general, a balanced life is very important to me, so I would be very unlikely to plan activities that involved both weekend days (other than the occasional special event), or that involved people (including me) needing to drive a substantial distance late on a work night.
Do you welcome men in the group?
We’re open to inquiries from those of all genders and sexual orientations (and, long-term, would prefer a diverse mix within the group.) Our tradition has moved away from gender polarity: we instead focus more on energetic polarity and individual personal tendencies.
What is the group’s structure?
Our tradition is priestess-run, but we prefer to function informally and by general agreement whenever possible. We focus on our shared work together, and all group members are expected to join in making that happen. You can learn more about me over here.
Do you have oathbound information?
Our tradition does have oathbound material – and similarly, there is some details we keep within the coven. We talk about the general outline of what’s included before we ask for any commitment or share specifics.
How large a group are you?
My goal is for a small but sustainable coven size – my dream would be in the 5-8 person range. However, that’s probably a couple of years away.
Do you charge for training and membership?
Nope. We do expect you to invest your time, energy, and attention but our teaching is offered freely to those who commit to the group. That’s how our teachers trained us! We do ask that everyone contribute to potluck feasts, and that you provide your own tools and materials for personal work.
If money is tight for you, we’ll talk about inexpensive options. We also welcome contributions to shared group expenses (good candles, incense, wine for rituals, etc.)
I don’t know much about religious witchcraft – how would I learn?
Our training is designed to work with a student’s existing learning and skills, and build from there. We welcome interest from anyone who is interested in learning, and committing to the time and practice needed to build skills. However, we do want you to be reasonably sure that you’re interested in pursuing ongoing training in our path. If you’re brand new to Wicca and religious witchcraft, we may suggest attending introductory classes in the area before looking to commit to this group.
I already have experience in the Craft – how do you handle that?
As we mentioned, we work in a specific tradition – and we expect new members of the group to learn that tradition. However, we’re very happy to adjust our training and assignments to adapt to someone’s prior experience.
Are you active in the local community?
Our focus as a group is on our own religious work. That said, we encourage members to take part in the broader community in some way that suits them, and members may from time to time offer to put on a public event. I’ve been on the Twin Cities Pagan Pride board since late 2005 (and continue to be involved from Maine), and I expect to eventually find ways to support community events in Maine as well.
I have some specific needs or preferences, what are your practices?
Accommodating specific needs depends a lot on the details. As part of a larger tradition, some things we do are based on my preferences (the kind of group I want to be a part of leading and teaching), some are open to negotiation with everyone in the group, and some are decided by the elders of the tradition (which includes me, but isn’t just me.)
I’m glad to talk about which of these a particular decision or practice comes from, and how open it might be to changes.
In terms of health or accessibility needs, I have a fair bit of experience with friends and tradition members who have a variety of accessibility needs, and I’m glad to talk in detail about what the tradition practices involve, different approaches to inclusion in activities, and so on.
One of my own requirements for anyone seeking to dedicate (become a formal student) with the group is that any medical or mental health issues have been reasonably stable for at least six months (and, if chronic, that you have access to appropriate professional support if something comes up.) Some of our practices can trigger changes in function, response, or comfort for people (often in ways that make life easier for them but that take time to get used to), so I want to make sure that dedicants are in the best possible place to handle that.
I do also have several chronic but well-managed health issues, so I have some hard limits of my own. (We use incense lightly and avoid a few specific ingredients, I don’t allow smoking in or near my home, and I need to make sure I get plenty of rest, mostly.)
I’m still interested. What’s next?
My usual practice for the next steps is described over here.