I place frankincense on the altars as offering…
I’m just going to say. Earthsong 2017 was an experience that I wouldn’t have missed. I say this every year and each year it is true for different reasons. This year we worked with an Egyptian myth cycle. We invoked Isis, Osiris, Horus and Set. I volunteered to serve the temple this year and my tasks ranged from setting up altars to sweeping the floor. I was privileged to attend the role with another Reclaiming Witch and friend and found it to be a grounding act of service.
Earthsong WitchCamp is held in the Reclaiming tradition. It is ecstatic and entirely non hierarchical and has activist roots. Reclaiming Witches adhere to the Principles of Unity but generally impose few other requirements. Campers attending Earthsong take part in a Path. Paths offered depend on the myth cycle being worked with as well as the teaching team for the Camp. Path is my absolute favourite part of Camp without question. In fact the sole reason I attended Camp this year was to take the advanced path- Pearl Pentacle with the teaching team offering it. Pearl Pentacle is a tool that comes to Reclaiming from Anderson Feri. Earthsong has been honored and blessed by the gifts of so many exceptional experienced teachers across the years and this year was certainly no exception. I find that I am working with the tools, techniques and knowledge long after Camp is over.
With the exception of one night each night of Camp involves a ritual. This year I found the nightly rituals to be a moving arc of grace and beauty. They were priestessed by Witches of considerable strength and experience and skill. I personally found that the rituals added a great deal to my Camp experience.
I was blown away by the strong and demonstrated sense of community that was shown at this years Camp particularly. I’m assisting with organising the Camp for 2018 and I can only hope that this continues next year because the inclusiveness and enthusiasm was so wonderful to witness.
When I attended my first Camp a couple of years ago I was told that they were nothing less than life transforming acts of magic. This years Camp experience as well as my ongoing work with Reclaiming has shown that to be completely and absolutely true. I would encourage anyone curious about Reclaiming to give themselves the gift of experiencing a WitchCamp.
So many of us use incense in our homes and in ritual. There is something wonderful about watching a piece of resin bubbling away on a piece of charcoal and the room slowly filling with fragrant smoke.
The majority of our resins, gums and woods that we use in our incense blends are sourced from all over world. If you work with the local land or simply want to save some money you with want to try your hand at Wildcrafting.
Wildcrafting is the practice of getting out into your local forest, bush land, parks and gardens or even your own backyard and foraging for plants and herbs that have a practical use. With the goal of incense in mind you will be after plant resins.
Resins are produced by trees to help cover their wounds. Some of these resins release fragrant smoke when heated.
Tips for collecting Resin:
- We never want to harm a tree with our collecting so look for mature trees where the resin has become firm if it is still sticky and wet you want to avoid collecting the resin.
- Resin come in various colours, from white to amber to dark reds and browns. Look carefully over the tree. Older resin is often very difficult to spot.
- A small knife (we use a butter knife) is a really simple tool for loosening the resin off the trunk.
There are so many trees that produce fragrant resins in Australia – you really are spoiled for choice! European trees in Australia are a good starting place: Pine and Cypress are especially fragrant. You could also spend years collecting resins from the large range of abundant Eucalypts.
Wildcrafing incense is fun and free, and it’s a great activity you can do with a few friends. Get out there and start collecting!
This article originally appeared in our old newsletter, Spokes of the Wheel (volume 3 issue 2, Mabon 2016). Photo: Wikimedia Commons
This article by PCV Committee member Luca was originally published in our old newsletter, Spokes of the Wheel (volume 2 issue 5, Yule 2015). Photo by Kylie Moroney photography.
“Deep beneath the shade and power Of this tree we call our tower Day is fleeting, shadows fall Across this path our feet touch all”
-Charge of the WildWood
T o this I must confess, Wildwood witchcraft is a rather recent current of witchcraft. It came into being late 2006 through four young men when a “call out” was sent by one of the founders of Wild-wood seeking like minded individuals who might be interested in exploring pagan faith together and delving into the mysteries that witchcraft holds. A covenant was formed between these four but soon other witches from the surrounding area began to congregate and celebrate the moon and sun under the banner of “WildWood”.
The earlier members of Wildwood began to recognise this strand of witchcraft as its own beast. This was noted when one of the founding members branched out and carried the seed of Wildwood him to form his coven in England. At that time something affectionately nicknamed the “yewj” (the usual setup) became fully formed. The “yewj” being what had used to be a somewhat basic neopagan framework but had rather organically grown and evolved as had its participants.
Wildwood has since expanded, branched out and thrown its seeds to every possible passing wind with our witches now based in Australia, the Netherlands, America, England and even a witch or two in Japan.
Through its enigmatic beginnings Wildwood has thus become a definition of eclecticism, having drawn inspiration, vision and learning from Greco-Roman mystery traditions, English folk-lore, published Wiccan material, indigenous European shamanic practices and paradigms, Italian witchcraft, Luciferian and heretical witchcraft, historical witchcraft trials, the Reclaiming tradition of witchcraft and Celtic druidism. A few of the many authors who’ve had an influence on the members of Wildwood and our practice are Doreen Valiente, Dion Fortune, Starhawk, Robert Cochrane and Charles Godfrey Leland.
I remember hearing a member of our community succinctly describe Wildwood as a “Earth based, ecstasy driven, mysterytradition”. To pull it out of a romanticised and poetic context and put it into layman’s terms it can be broken down into three parts.
Firstly, “earth based” refers to our belief that the land itself is inherently sacred, that nature in all its guises and masks is the honest face of God Herself and that the earth itself is worthy of our protection and adoration, both practically and magically.
Secondly, “ecstasy driven” refers to the sorcerous practices and skills employed within our tradition, fetch-flight, possession and oracular seership not being seen as taboo (although we often pride ourselves as taboo breakers) but accepted and explored.
Thirdly, “mystery tradition” eludes to our tradition’s framework as well as our relationship with greater mystery; the otherworld being seen as the heartland of the witch. The framework of Wildwood can be broken down into an inner and outer court, inner being comprised of Dedicants and the Priesthood and the outer court being filled with Aspirants.
One thing that separates us from other mystery traditions is our actual lack of hierarchy, Priest/esses not having authority over Dedicants and Dedicants not having authority over Aspirants. The journey from Aspirant to Dedicant to Priest/ess being viewed largely as a journey inwards and into mystery, with certain names and mysteries being withheld from aspirants on the basis that without a context, these mysteries would mean nothing.
Our tradition, though young and fresh, makes brave strides forward, misstepping at times though always picking ourselves back up and dusting off with as much grace and tact as a bunch of cackling witches can do. We accept people from all gender expressions, sexualities, capabilities, races and walks of life and we never charge for the education, training and initiation of Wildwood witchcraft.
As a member of the Wildwood tradition of witchcraft and a rather recent resident of Melbourne, I look forward to being more present and active within the Victorian Pagan community.
This article by PCV committee member Dean is from the 2017 Summer edition of Oak Leaves, the quarterly international publication of ADF.
The June Solstice is the Winter Solstice in the Southern Hemisphere. South of the Equator the seasons are the reverse of those in the Northern Hemisphere. For ADF members in Australia then the short answer is to simply flip the Wheel of the Year so that we celebrate the High Days in accordance with the seasons here. Australia is a country, an island and a continent. It ranges from tropical rainforests near the Equator to vast wetlands and deserts, spinifex plains, saltbush scrub, mallee, dry open eucalypt woodlands, mountains ranges, cool ferny forested gullies and Mountain Ash forest – the largest flowering trees on Earth, all the way to the icy sub-Antarctic islands. Most parts of Australia have anywhere from 2-10 seasons reflected in Aboriginal knowledge and modern ecological understandings of the cycles at work within various ecosystems.
So what’s an ADF member to do for their personal or Grove High Day observances? We have to think about what the High Days mean to us as individuals and Groves. We have to think about the ADF Core Order of Ritual, the traditions of our Indo-European Hearth Cultures and balance that with what is going on in the local environment in which we live, work and come together for ritual. The Solstices and Equinoxes are astrological fixed points that do affect the amount of daylight, heat and behaviours of flora and fauna and the Cross-quarter days still hold traditional significance even if they have little agricultural basis in Australia. A sense of tradition, personal and/or ancestral connection to Indo-European Hearth Cultures is often a substantial factor in what draws people to Neo-Paganism and to ADF in particular here. Attunement with what is happening in nature, through ADF practices and simply spending time regularly in the local environment provides ample opportunities for observation of what is happening at different times near you, whether it is the oak shedding its leaves or the blue gum shedding its bark, or the flowering of daffodils or banksia trees.
Silver Birch Grove is my local Grove in Melbourne. It is Celtic in Hearth Culture, while my own Hearth Culture is Norse. Yule (in June) is my ritual new year, and my favourite High Day! When I lead a ritual for our Grove’s Yule celebration I try to incorporate traditions from the Norse into our High Day. There’s no snow, but morning frosts and the chance of cold rain…which always seems to stay clear while we hold our rituals. The creek is flowing higher with rain water, the damp earth of the nemeton has sprouted winter grass, while the eucalyptus and wattle surrounding our grove are lush and green. It is actually safe for us to have a ritual fire in our portable fire pit (fire is banned over most of Summer) for our Yule log. People bring holly, sprigs of pine and pinecones as well as native foliage from their gardens to add to the altar. The local blue-tongued lizards have gone into torpor. The calls of Australian magpies, little ravens and cockatoos as well as Winter visitors from the hills like currawongs and yellow robins rise through the air.
Last year at Yule we had Thor as our deity of the occasion. We usually tell a story of the deity of the occasion and last year I told the story of Thor and his goats visiting a family at Yule. The poor family had no food to offer their guest hospitality so Thor revealed himself and killed his goats to feed them and provide a feast with ample leftovers for the coldest nights. In the morning, he resurrected the goats from their bones with his hammer Mjolnir and continued on his way. We had a special imported beer with a goat on it as a perfect offering in addition to our usual offerings. When it came to the waters of life, I work in a sumbel, for Yule is traditionally a good time for one. As I bring my drinking horn filled with more mead than usual, participants are invited to make a boast, a toast or an oath. Yule being an especially auspicious time for oaths. We do three rounds for people to reflect on the past year, the present and the future. The ritual went well, Thor seemed pleased and the folk seemed jolly as we finished the ritual and had our own picnic feast.
For those of us in Australia the challenge is to find relevant meanings in our High Day celebrations that bring together aspects of traditional Hearth Cultures within very different environments. It’s still something that is unfolding and perhaps with more ADF members in time we will see a diversity of new expressions of old Hearth Cultures honouring the Kindreds Down Under.
This recount by Bret Fishley was originally published in our old newsletter, The Spokes of the Wheel, Volume 1 issue 2, Beltane 2014.
Charged with Witchcraft… I look back on that time and it seems like a life-time ago. The names have been altered but otherwise it is a true story…
How do I describe Fitzroy Crossing back in 1990? It was a frontier town then and still is I guess in many respects. The Fitzroy River, amazing tropical thunderstorms, the heat, up to 50 degrees sometimes, the crows and brown shouldered kites, willy-willy’s, dust and more heat…
The main thing you would have noticed is that there were more black faces than white ones in town that I loved. There is a good reason for this. Back in 1969 when slavery was abolished this was the place where people drifted to when the Bunuba, Guniandi, Mangala and Walmajarri-Wankatjunka people were told to leave the surrounding pastoral stations.
I was living in an old native welfare house/shed/shelter built in the early 70s to accommodate the Walmajarri-Wankatjunka people at Mindi Rardi reserve when this story I am about to tell unfolded. It was just me and a few old people at that stage.
I was not your average work gear or neatly casually dressed whitefella. I was getting around in a sarong with my bronze pentagram with a snake wound around it, a t-shirt, my didge and my dingo. It was a quest for spiritual connection with the land that had brought me to Fitzroy Crossing. A desire to learn about Aboriginal law and culture that earned me something of a reputation in town as a devil worshipper among the local fundamentalist Christians from the Assembly of God and the other denominations.
It all began when I went down to Broome for a few weeks and arrived back to discover that someone had taken over the shed I was living in, so I stayed with a school-teacher friend in a government employees’ house for a little while. Whilst he was away the Christian Fundamentalist house-mate, Vik, asked me about some seeds that my friend had germinated in the kitchen. She was somewhat perturbed to my response that they looked like marijuana seedlings and threatened to call the police if I did not remove them. I said I had no right to get rid of them, that she should talk to Pete and find out what they were first.
I woke up next morning to the police banging on the door saying they had a report that there were drugs in the house. I thought it prudent to take the initiative to get rid of the seedlings just in case, whilst the police were searching the lounge. That afternoon I decided, what was in retrospect, a rather provocative course of action, that being to set up a small alter in the kitchen with candles, some Aboriginal healing liquid from tree bark, some dead grass woven into a pentagram and Vik’s bible.
When Vik got home she denied calling the police. I knew she would. We entered the kitchen and I said “well if you did not do it then swear on your bible and I will believe you”. She glared at me and said “I told you I would ring them” and she snatched her bible off the table and marched off to her room in a furious rage slamming her bedroom door.
I went off to visit friends, waving to a bunch of coppers on the way, who were all half-pissed having a BBQ at the neighbours’ house. Several of them acknowledged my wave as I passed.
I returned home later that night and heard several cars pull into the front yard. The school head master and several half pissed police swarmed into the house and told me to pack my things… I was being evicted! Ha! Eventually I got all of my stuff in the police ute and they took me to the police station.
What followed was a comical but intimidating interrogation about my links to people like Tim Ryan, that they interchangeably described as Witches and Satanists. It turned out that Gorje, one of the police who I came to know quite well later, had spent the day researching links between cults and criminality. I do not think I won many friends when I rebutted their accusations of my being a satanist by pointing out the pentagram I wore had the pentagram up the right way. Whereas their Police insignia incorporated an upside down pentagram. The symbol of the devil… And they were accusing me of being a devil worshipper? I did not even believe in the devil.
They then set to work trying to intimidate me into leaving town, suggesting the midnight bus would be the best option, insistently suggesting it might not be safe to stay. I said no and that they should drop me on the bank of the Fitzroy River where I would camp. Thankfully I had the good sense to hide because I awoke in my swag later that night to the sound of approaching vehicles. It was the Police, and from the sound of their voices they were angry. Thankfully they did not find me. I still remember my heart thumping in my chest as I watched them searching with their torches from about 200 metres away. Frightening.
What followed was a six-month campaign mainly run by Gorje, to try and charge me with something, and well, just generally make my life uncomfortable. This included him finding me on subsequent full moons with a search warrant signed by a local red neck court official. On a couple of other occasions he arrested some Aboriginal guys I was socialising with, on the rare occasions I went down to the Crossing Inn. Just because they were with me. The police even tried to apply pressure on the local Dept of agriculture guy to shoot my dingo, Erintja.
The last straw was one day when I was abseiling off a bridge with a friend and Gorje leant over the railing telling us we were in trouble and that we should report to the police station. I rang the Ombudsman’s office and explained the situation and he said they could not do anything unless they had a charge. So I showed up to the Police Station with my friend and asked what the charge was. I waited, tapping my foot and feeling somewhat annoyed. After a few minutes I said, “Well, what is the charge, officer? Can’t think of a charge, eh? Well, come and find me if you can find one.” I then motioned to my friend to lead the way out the door and we left.
I made a complaint of Police harassment and some Special Investigations Police from Broome were sent up to investigate. But they completely exonerated the police involved in the harassment. I was thus able to take the next step and go back to the Ombudsman who agreed to look into the issue. The police were out–raged and were hell bent on finding something to charge me with. This was when they decided to charge me with witchcraft under the Public Nuisance Act. I was served with a court summons by Gorje.
Meanwhile there was a lot of communication with the Ombudsman, who also enjoyed chatting with the old Aboriginal people that I lived at Mindi Rardi with, if they happened to answer the public phone when he rang. Apparently Gorje ultimately shot himself in the foot getting stuck into the Ombudsman. The Ombudsman made the next move and Gorje disappeared from the local police station and another officer was also disciplined.
This all happened concurrently with the court case. Vik, who had been sacked from her teaching job for spreading rumours to the kids about her housemate being a homosexual, was the star witness for the prosecution. I represented myself. The Police Prosecutors went in pretty hard, but I just answered all the questions honestly and openly. The Judge reserved his decision until his next visit.
His judgement was scathing, labelling it a witch-hunt and absurd. He described the Police utilisation of resources, to bring this matter to trial, as a gross misuse of public funds.
A win for witches everywhere.
It’s all quite surreal looking back on it… Who would have imagined something like this might have happened in modern times, in the Australian outback, in a place like Fitzroy Crossing?
– Bret Fishley
This lovely piece by Viv was originally published in our old newsletter, Spokes of the Wheel (Mabon 2015 – volume 2 issue 3). Feature photo by Mark Hayes.
The sunlight is golden treacle
I can see it just over the rooftops
And I wait here in the cold, with my blankets
Woolly jumpers and artificial sweeteners
As morning plods on
As the sun rises
And by 10:30 it has hit our yard
And the oak trees sing
The air warms, and everything breathes again
Remembers that summer isn’t that long gone
As winter draws nearer, the days will be filled
With a thousand tiny deaths,
One hundred compromises.
But right now the autumn sun is dappled on my skin
There are still tomatoes on the vine
Occult Church of the Covenant Noetica
By Sarah and Alex
The Hills Meets continue apace. March saw me finally make good on a threat I’ve been holding over everyone’s heads for a few months now: Sparkles, the Disco Owl.
A few people have mentioned, over the last couple of years, that our little mascot is subtle and hard to spot across a crowded room. Sparkles is neither of those things. Sparkles is nearly a foot high and covered liberally in white glitter, which he sheds over everything he touches, and came from a local $2 shop, and I’ve been promising to humiliate all of us by bringing him along to a meet for ages now. Sparkles is the Maxwell Demon of the owl world.
March was Sparkles’ Big Day Out; I mean, sure, we looked like a table full of loons congregating around an altar of Mystical Nature-Kitsch, but no-one had difficulty locating our table, and everyone took a little bit of Sparkles home with them, because glitter is a gift that keeps on giving whether people want it to or not.
This is Sparkles, posing with our regular, barely-discernible mascot, and our patron saint, Caffeine. I’ll now hand over the reins to one of our more recent regulars, who has definitely become part of the family, and who kindly agreed to talk about his experience of the Hills Meets (thanks for making us sound good, Alex; the cheque’s in the mail).
The Hills Meets – A Newbie’s Tale
I have been attending the Monthly Hills Pagan Coffee Meets now for about eight months. They are a lovely event, and I have felt like I belong at the event since I first attended. It has been lovely to see the different types of people who come along, with a large amount becoming regulars and others just popping in every now and then to say hi and catch-up.
One of the many aspects that I love about the meet is that conversation flows freely and touches on many subjects, from Paganism to gardening to tarot reading to just general life. It’s always great to hear what people have to say, as everyone has something new and interesting happening in their lives. Often, someone will say something and it will make you think about something in a new light. I love attending these meets and I can’t wait to see what the future holds for them. I really hope to see more new faces, even if it is only to pop in occasionally and see how everyone’s going.
Our Hills Meets occur monthly in Belgrave, and have become one of our most popular events. To find out when the next one is, visit our Community Calendar or the PCV Monthly Hills Pagan Coffee Meets Facebook page.
By Alex and Josie
On the 18th of March The PCV hosted our first Pagan Pride Day, in Edinburgh Gardens. It was an amazing day filled with amazing people and a great sense of community. The event started at 12pm. People started arriving and what was initially a small amount of people grew: we ended up with around 50 people attending.
At 2pm the talks about the various paths started. Our first speaker was Shaz. She spoke about ADF Druidry and Silver Birch Grove. Josephine talked about Alexandrian witchcraft, and we then had Dean who spoke about Asatru (Norse paganism), followed by KC guy who spoke about OBOD Druidry. Next, Fio Talked about the Reclaiming path, then Luca Talked about Wildwood, and Dorian Talked about Chaos magic.
After the talks on the different paths we moved on to our ritual for the autumn Equinox which was run by Josie and Ryan in a Alexandrian inspired style. The quarters were called by Fran (Air), Sarah (Fire), Alex (Water) and Mark (Earth). It was a beautiful ritual that included a meeting dance and lovely music.
After the ritual we moved on to our second session of talk which were about the different meetings and gatherings around Victoria we started off with Ryan talking about the CBD pub moots, then Sarah talking about the Monthly Hills Pagan Coffee Meets. Next was Mark who talked about the Central Vic meetups, and we then had Dean who talked about the Heathen meetups, which include a ritual. This was followed by Nickole talking about Earthsong Witchcamps. We then had Dorian who talked about the newly started Frankston/Cranbourne Meetups, and Shaz then talked about Druid Coffee. The Queer Pagan Men’s meetups where then talked about by Buck, Michel then talked about the Mount Franklin Pagan Gathering, and finally we finished off with Seline talking about Into Me I See.
It was an absolutely amazing day filled with friendship and community spirit. As a fairly new member of the Pagan community I found it to be a great way to learn more about what is available in Victoria and also to meet more like minded people. I would also love to thank the amazing PCV for running the day especially Sarah for being MC and making sure everything ran smoothly. I would also love to thank all the speakers and those who ran the ritual and finally thankyou to everyone who attended as without you it wouldn’t have happened.
“I just saw a Reclaiming witch, a Druid and an Anarchist eating grapes together. And they were LAUGHING.”
– overheard at the Pagan Pride Day picnic
After a busy and marvelously social day at Pagan Pride Day, we headed on down to Bar 303 in Northcote to see Spiral Dance and KC Guy live in concert, presented by the PCV.
This concert was the perfect way to finish off a day of the Pagan community coming together. KC Guy’s voice is truly enchanting, and just what we needed to chill out and lose ourselves. Spiral Dance has a decades-long track record of bringing Pagans together with their beautiful and very danceable music, and dance we did!
The hot, sticky night didn’t stop any of us from busting out our best daggy Pagan dance moves to tunes like The Quickening, Faerie Tale and our favourite, Black Annis.
By the end of the night our throats were raw, our clothes were heavy with sweat and every last one of us were wearing enormous watermelon-slice grins as we exploded out into the cool night air of High Street.
A million, squillion thankyous to KC Guy and Spiral Dance for travelling from South Australia to perform for us and provide the perfect ending to a perfect day. Thanks also to Bar 303 for having us, to everyone who helped out on the door, and to Mark Hayes for his beautiful photos of the night.
You can download a copy of the Pagan Pride Day Flyer here: PPD 2017
Photo Reuse Policy: You are welcome to use these photos for *personal use* on social media, etc, but please credit/tag the Mark Hayes Photography Facebook Page when you do.
Community Action Meeting Minutes
Held on 12/03/2017 at Saff’s in Castlemaine
What is known about the individual known as Robin Fletcher, Tim Ryan, Balin, The Red Druid and Robin Slater:
He was released from custody on Friday into the community, being stated as not being at any more risk of reoffending than any other sex offender.
He is believed to be a former member of the seminary of Corpus Christi just outside of Monash, of which he was thrown out of in 1979 for magical practices.
He has known associations with the Church of Antioch in Alphington (there is still information about him on their website currently).
It is believed that he became affiliated with the Golden Dawn at Monash in the 1980’s and there met some of the people that would later act as emissaries for him.
He is said to have later became involved with individuals that founded the New Varangian Guard a community that at the time was strongly linked with the magical community, where he became involved with the Riders of the Mark and started his Red Druid practices.
There is a book that has a chapter dedicated to him, written by Vikki Petrias & Chris O’Connor called Rock Spider, that describes some of his known behaviors, including the way he operates as a spider in its web, pulling the strings.
It is known that he is well read, has a near eidetic memory and is quite knowledgeable on a wide variety of topics. He has written a number of papers and acts as an authority on these matters.
The first jail term he served was for library book fraud, because it was the only thing that could stick at the time.
In the 1980’s Tim Ryan decided that a young man had information that he wanted and orchestrated his abduction and subsequent torture via two of his acolytes. The young man was later dumped naked on a rail line and tied to the boom gate. When he was freed he went to a friend for help, who immediately took him to the police. This friends testimony destroyed his career.
These crimes had a lasting effect on the community for years to come.
As the scene recovered a publication known as The Who, What, Where, How Directory started up, the Directory would later play a role in helping provide evidence of Tim Ryan’s criminal actions to the police. In the early 1990’s a woman came to members of the Directory and said that there was a man trying to force her daughter into prostitution. These members took this information to the police, who then placed him under observation, to try and gather solid evidence of his misdeeds. During this period of observation, they found proof that he was prostituting the girls, using them as drug mules and that his wife at the time had tried to recruit a hitman to kill the girls.
He was arrested for a final time in 1996 on charges related to these crimes and served an eight-year sentence. He was used as a trial for keeping sex offenders locked away from the community under supervision.
Where does/can the community go from here?
The community has a large element of vulnerable people, that could fall prey to people such as Tim Ryan. Community education is a key way to help protect these people, this education needs to come from the community as a whole.
To this end greater communication with pagan businesses on this front would be beneficial, providing them with flyers such as the one provided by PAN would be a great idea, a lot of new seekers come to businesses such as this as the first point of contact.
Hosting events for new practitioners to meet others, gain access to information and to help answer some of their questions in a safe, public venue is also an idea that needs to be considered.
Content Warning: Mention of Sex Offender
On the 8th of February 2017, the Herald Sun reported that sex offender and “witch” Robin Angus Fletcher is likely to soon be released from a supervised facility and into the community.
To this day, Robin Fletcher – who has also been known as Timothy Ryan, The Red Druid and Balin – claims that his belief in witchcraft justifies his many heinous crimes. It simply does not.
Fletcher’s monstrous acts, which include child sex abuse, rape, forced prostitution, torture and abduction, have shattered the lives of his victims and their families. Our thoughts remain with all of those who have been affected so horrendously by his actions. These actions have also left shockwaves throughout the wider Pagan community, which are still felt decades later.
Paganism as an umbrella term covers hundreds of separate religions and belief systems, including but not limited to Wicca, Witchcraft, Druidry, Heathenry, Neopaganism and Pantheism. The vast majority of these focus on nature worship and/or reverence of ancestors. Child sex abuse, non-consensual sex acts, substance abuse and violence play no part in modern witchcraft or Paganism.
As such, the Pagan Collective of Victoria and the undersigned groups, individuals, organisations, groves, hearths and covens would like to emphasise that we have no affiliation whatsoever with Robin Fletcher. We find both the man and his acts utterly reprehensible, and will continue to actively condemn illegal and degenerate behaviour committed in the name of spiritual or religious beliefs.
The Pagan Collective of Victoria
Alexandrian Tradition – Australia
Ashley A. Kallady
Caroline (Cara) Denigan
Central Vic Heathens
Central Victorian Pagans
Circle of the Sacred Grove
Delphic Sisters of Olde
Daylesford Tarot Readers
Druids of Victoria
Frankston/Cranbourne Pagan Coffee Meets
Galloway and Friends blog
Gliding Seal Events
Golden Wattle Seed Group (OBOD)
House of Hexenn
Ly De Angeles
Lyceum of Heka (Fellowship of Isis)
Melbourne CBD Pagan Pub Moot
Melbourne Heathen Moot
Monthly Hills Pagan Coffee Meets
Mount Franklin Pagan Gathering, inc
Muses of Mystery
Mystical Dragon, Seaford
Oak, Smash & Thorn Pagan Morris
Ordo Templi Crux Ansata (Australian Praeceptory)
Pagan Awareness Network Inc.
Pagans in the Pub Melbourne (Philippe Duquesnoy and Kathy Norman)
Phoenixfire (Glen Smeaton)
Queer Pagan Men Australia
Sandra of Macadamia Grove (OBOD)
Seline Ines (Into Me I See, Serpent Circle)
Southern Hemisphere Pagan
Silver Birch Grove (ADF)
South Bay Pagan Kids (San Jose, CA, USA)
Tara Tucker and family
Tasmanian Pagan Alliance, inc
Temple of the Morning Star
The Assembly of Light Bearers
The Hedgewitches’ Grove
The Melbourne Grove (OBOD)
The Serenity Oracle
Victorian Reclaiming Community
Viking Mystic Rune Readings
Witches and Pagans Victoria
Witches of Oz
Witches of Victoria
Young Pagans of Adelaide
Australian Pagan Groups and Organisations, please contact us if you would like to be added to this list of undersigned.
For anyone experiencing distress as a result of the contents of this post please know that assistance is available. See http://www.sacl.com.au/ or make a free call to the Sexual Assault Crisis Line 1800 806 292 or Lifeline on 13 11 14.