Pagan November holidays refer to various celebrations and observances that originated in ancient pagan traditions and are still commemorated to this day. These holidays typically take place during the month of November and are deeply rooted in nature and seasonal changes. One prominent November pagan holiday is Samhain, a Gaelic festival marking the end of the harvest season and the beginning of winter. Samhain, which falls on October 31st or November 1st, is considered a time when the veil between the world of the living and the world of the dead is thin, allowing for communication with ancestors and spirits. It is often associated with honoring departed loved ones and reflecting on the cycle of life and death. Another notable pagan holiday in November is Wiccan Wheel of the Year, which includes Sabbats such as Yule or Winter Solstice.

Proclus the Eclectic Neopagan

Recently I’ve found the following passage (from The Life of Proclus or Concerning Happiness by Marinus of Samaria) to be extremely interesting and inspiring, especially since it concerns some important insights into the spiritual behavior (and practice) of one of my most beloved heroes:

“Every month he [Proclus] sanctified himself according to the rites devoted to the Mother of the Gods [Cybele] by the Romans, and before them by the Phrygians; he observed the holy days observed among the Egyptians even more strictly than did they themselves; and especially he fasted on certain days, quite openly. During the first day of the lunar month he remained without food, without even having eaten the night before; and he likewise celebrated the New Moon in great solemnity, and with much sanctity. He regularly observed the great festivals of all peoples, so to speak, and the religious ceremonies peculiar to each people or country.

Nor did he, like so many others, make this the pretext of a distraction, or of a debauch of food, but on the contrary they were occasions of prayer meetings that lasted all night, without sleep, with songs, hymns and similar devotions. Of this we see the proof in the composition of his hymns, which contain homage and praises not only of the gods adored among the Greeks, but where you also see worship of the god Marnas of Gaza, Asklepius Leontuchus of Ascalon, Thyandrites who is much worshipped among the Arabs, the Isis who has a temple at Philae, and indeed all other divinities. It was a phrase he much used, and that was very familiar to him, that a philosopher should watch over the salvation of not only a city, nor over the national customs of a few people, but that he should be the hierophant of the whole world in common.”

– Marinus of Samaria, from The Life of Proclus or Concerning Happiness (translated by Kenneth Sylvan Guthrie)

There are three extremely important points here:

1. Proclus “regularly observed the great festivals of all peoples, so to speak, and the religious ceremonies peculiar to each people or country.”
2. The hymns composed by Proclus praised “not only the gods adored among the Greeks, but . . . all other divinities.”
3. Proclus believed that a philosopher “should be the hierophant of the whole world in common.”

In essence, what Marinus is really saying is that Proclus was a true polytheist, who took his polytheism seriously enough to honor the goddesses and gods from many pantheons and traditions. I find this inspiring, and it resonates deeply with my own beliefs and spiritual practices (which I’ve started referring to as “Eclectic Hellenism”). And yet, if Proclus were around today, there would be a vocal segment (I’d like to hope they’re a minority) of the contemporary Hellenic polytheist community who would immediately dismiss (if not outright condemn) one of the most sophisticated Hellenic philosophers and theologians of all time as “just another fluffy eclectic neopagan.” I find this both ironic and rather sad. But after a recent encounter where my own “eclectic” views were completely dismissed (and where I was basically condemned/admonished for “not being a good Hellenist”), at least I can count myself in good company!

I’m fortunate to have mostly surrounded myself with like-minded (or at least equally open-minded) people. I’d wager that every single person in my Grove of family and friends probably has a completely different set of theological/spiritual views and beliefs from everyone else. We honor many different pantheons and many different traditions in many different ways. And we’re okay with that. In my world, diversity is a good thing. Shouldn’t polytheism also promote pluralism, individuality, non-conformity, multiplicity, and an openness to encountering, experiencing, and honoring the divine in many different forms? Is there even a place for such a thing as orthodoxy (or even orthopraxy) in a truly polytheistic worldview?

Anyway, I’d be curious to hear in the comments if others out there have had similar experiences with intolerance in your own dealings with the various sub-groups/traditions that make up contemporary paganism/polytheism . . .

We're Not All Witches: An Introduction to Neo-Paganism

A lot of the coverage of Paganism tends to be sensationalist and tends to focus on Witchcraft and Wicca. But not all Pagans are Witches or Wiccans.

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This month, many modern Pagans in the Northern Hemisphere will be celebrating Samhain (pron. sah-win) on October 31st, the same day that many of their neighbors are celebrating Halloween. Due to the coincidence of these two holidays, as well as contemporary Paganism's association with Witchcraft, this is the time of the year when Pagans tend get the most media coverage. Unfortunately, a lot of the coverage tends to be sensationalist and tends to focus on Witchcraft and Wicca. But not all Pagans are Witches or Wiccans.

Wiccans, Witches, and Pagans, Oh My!

Wicca is one form of contemporary Witchcraft, and Witchcraft is just one form of Paganism. Wicca is one "tradition" of Pagan Witchcraft, which was founded by Gerald Gardner in the 1950s. Other traditions of Pagan Witchcraft include Feri Witchcraft, an ecstatic form of Witchcraft founded by Victor Anderson in the 1950s, and Dianic Witchcraft, a feminist form of Witchcraft founded by Zsuzsanna Budapest in the 1970s. Witchcraft is just one "path" within Paganism. Other Pagan "paths" include Druidry, Shamanism, Ceremonial Magic, Reconstructionism, Polytheism, Heathenry, Animism, and others. There are also Pagans who do not follow any of these paths, for whom "Paganism" is its own path. These Pagans are sometimes called "eclectic Pagans" or "Neo-Pagans" to distinguish them from more traditional or retrospective forms of Paganism.

Neo-Paganism: A Modern Religion with Ancient Roots

Neo-Paganism differs from Wicca in a number of ways. Unlike Wicca, which arose out of post-war England and was heavily influenced by Western esotericism, Neo-Paganism is more a product of the 1960s American Counterculture and the feminist and environmentalist movements of the 1970s. Dennis Carpenter describes Neo-Paganism as a "synthesis of historical inspiration and present-day creativity". It is difficult to generalize about Neo-Pagans. There is no central Neo-Pagan authority, and Neo-Pagans tend to be suspicious of institutions generally. The majority of Neo-Pagans in U.S. practice alone ("solitaries") and do not belong to any Pagan group. In spite of this, the website Adherents.com reports that "Neo-Pagans as a whole have a remarkably cohesive, identifiable culture and generally shared value set, even more so than religions such as Christianity, Islam or Judaism when taken as a whole." Below are some of the values which are common among Neo-Pagans.

1. Life-Affirming

Neo-Paganism is a life-affirming religion. Neo-Pagans seek to live life as an end in itself. For them, the meaning of life is not to be found in another world or a future existence. This world is neither "fallen" nor a prison from which we must escape. Neo-Pagans strive to live in the "here and now".

2. Nature Religion

Neo-Paganism is a nature religion. Neo-Pagans perceive nature as both sacred and interconnected. Nature, including its human and other-than-human inhabitants, has intrinsic value to the Neo-Pagan. Neo-Pagans perceive that we are immersed in a vast web of life which is our true community. Many Neo-Pagans are active in environmentalism.

3. Re-Enchanting of the World

Neo-Pagans feel that human beings have become tragically disconnected from the natural world and our natural selves as a result of the descralization of nature. The result of this disconnection is social alienation and injustice, patriarchalism, personal anomie and neurosis, and environmental desecration. Neo-Pagan seek to heal this rift by reconnecting with the sacred dimension of nature. This is sometimes referred to as "re-enchanting the world".

4. Pantheism

Many Neo-Pagans are pantheistic. They experience divinity not as something outside of us, but as something we are a part of. Neo-Pagans perceive a "deeper" (as opposed to a "higher") power, which is present in nature, in our own selves, and in the process of our lives. They seek to live in accordance with this deeper, sacred dimension.

5. The Divine Feminine

Neo-Pagans perceive a divinity which both manifests through and transcends gender. To the extent that they acknowledge a male aspect of divinity, Neo-Pagans also acknowledge a female aspect, often called simply "the Goddess". Neo-Pagan women exercise religious power equally with men.

6. Goddess is Change

Neo-Pagans persceive the essential nature of the cosmos -- including divinity, the world, and ourselves -- to be change. They also perceive that the changing cosmos follows a pattern, one that is cyclical, represented visually by a circle or spiral. This is reflected in the changing of the seasons, the movement of the sun, the changing face of the moon, the human life cycle, and in the ebb and flow of our lives.

7. Gods and Myth

Neo-Pagans have a sophisticated understanding of the importance and function of myth in human life, and of the nature of the gods of mythology. They may worship or honor one or more gods from ancient myth or even modern gods of their own imaginations. Often, these gods take the form of psychological archetypes like the Dying and Rising God, the Horned God, or the Triple Moon Goddess. Some Neo-Pagans honor an immanent Great Goddess of nature or the earth, sometimes called "Gaia", and a male god who complements this Great Goddess. Neo-Pagans have different beliefs about nature of the gods. For some, the gods are literal beings, while for other they are Jungian archetypes or metaphors for natural processes and human experiences.

8. Intentional Ritual

Neo-Pagans strive to attune themselves to the rhythms of nature and to root themselves in the present place and time. One way they do this is by celebrating the turning of the seasons and the solar solstices and equinoxes, called the "Wheel of the Year". Samhain, which will be celebrated on October 31st, falls approximately half way between the autumn equinox and the winter solstice. Neo-Pagans create their own rituals in order to relate their experiences and their lives to the larger cycle of life and to re-enchant the world.

9. Darkness and Death

While Neo-Paganism is a life-affirming religion, Neo-Pagans recognize that death is a part of life. Nature is both beautiful and savage. Neo-Pagans perceive that pain and suffering are an inevitable part of the cycle of life. They embrace darkness and death as a natural part of the cycle of life. They seek rest, wholeness, wisdom, and spiritual power in the dark half of the cycle.

10. Eclecticism and Pluralism

Neo-Pagans are eclectic and non-traditional. They seek life-affirming symbols and teachings from both modern and ancient religious traditions to enhance their religious practice. Neo-Pagans honor the essential diversity of nature and life, and eschew sexism, racism, homophobia, and other forms of intolerance. Neo-Pagans are pluralists and tolerant of other's beliefs, but they are also selective in choosing what works for them personally. Neo-Pagans reject all claims to absolute truth and oppose all those who seek to deny the freedom of others to believe or practice their religion as they will.

11. Embodiment and Sexuality

Neo-Pagans hold these things to be sacred: all life, the earth, nature, our bodies, and all living beings. They experience the body and the earth as sources of wisdom to which we should listen. Neo-Pagans experience embodied life as good and believe that the sensual aspects of life should be enjoyed. They do not attach guilt or shame to sexual desire or consensual sexual activity. At the same time, they condemn vulgar commercialization of sexuality and the objectification of women's bodies.

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What is an Eclectic Pagan?

I have used this term for years because I am very uncomfortable with labels. For some reason I have a phobia concerning them. I feel like a tight noose is constricting around my neck lol. However, these words give me a chance to explain, in short, what my beliefs are if asked without going into detail. Some people end the conversation there, while others may extend the conversation further.

Why am I uncomfortable with labels?

I have never found one that I can stick to. And I am a firm believer that if you are going to claim to be something, you need to be loyal to that.

I can find sense in each and every label out there, but I don’t feel comfortable following, believing, or practicing any certain one with strictness.

So that is where the ‘eclectic’ comes in. And there are many people who are eclectic even though they do lean towards one path or faith.

For instance, I know eclectic Green Witches, eclectic witches, eclectic wiccans, eclectic Druids, eclectic Satanists, and so on. I even know an eclectic Atheist or two and Christian.

I choose Pagan because it covers the entire umbrella of Paganism and in my mind, neo-paganism as well.

Pagan to me means that I find my balance in nature and the elements. I have a strong belief in energy, and am very drawn to earth, wind, fire, water, and spirit. When I think of our creators, I think of a God and Goddess if I am not thinking of them as forces of nature and energy.

I have a deep love and interest for all religions, faiths, paths, ancient and otherwise. I just can’t hang my hat at the door of any certain one. When I read something like the Ancient Greeks, my mind automatically connects the stories, deities, and metaphysics to a previous culture. I will study and research every piece of material I can find concerning a subject for as long as I can get my hands on it. I will go into time frames of obsession. For a long period, I will dive head deep into Egyptology, or Ancient Rome—all the while working out what I see as a riddle linking each and every one.

I am not offended when someone claims they believe in Jesus nor do I become angry about it. In fact, when I think of Jesus, I immediately think of Osiris or possible some Sumerian lore. I do avoid people who enforce their beliefs with dominance or superiority. If they want to get their point across then they have to approach me and mine with respect and I’ll return the favor. I have no desire to convert others and I rarely share or define the personal aspects of what it is I believe in.

Because I am at peace with that and myself. I believe if it is right for someone else, then they will find their way there on their own. Everyone in my mind has that right.

I think that everyone who goes by a certain label or even leans towards one should know the history of their faith and others. I frown when someone believes in something simply because its a majority rule. I have Christian, Druid, Satanist and other friends who I respect greatly because they know WHY they go that path. They know the not-so-good of their labels and the really awesome. They have some knowledge concerning other beliefs as well and know clearly as to why they don’t believe in it. That to me makes a person very wise and secure with their own minds and self. I think knowledge is key and everyone has the freedom and ability to seek knowledge out. So before condemning something or boasting about it, we should all practice strong minds in knowing why or why not.

I think if someone says, “That person is going to hell and is a devil worshipper.” (expressing this in a negative light) Then they should know why—understand that faith more instead of going by stereotypes or what the neighbor says.

Do I believe in Evil?

The only evil that I have experienced is in people. Now maybe that’s not the definition at all but its where I can slump rapists, pedophiles and serial killers. Evil to me is an act against the self or another. I can honestly say no more because I have not walked in their shoes nor would I want to.

What is the dark?

I believe the word dark defines perfect balance.

Do I worship false gods and so forth?

I believe in me and mine. If I have a problem, I am responsible for that. No one has the power to save me but myself. I do believe in guidance, something or someone standing by in case we need the blindness wiped from our eyes. I have lit a candle for strength, prayed to a source for clarity, but in the end, all the answers are inside of me. When I need to feel personal with greater energies, I have imagined that energy to be a Goddess—the Goddess mother of us all. It makes sense to me that I have a mother—with or without form—and we all need to feel like we connect with something greater than ourselves at times.

The power within

I believe we all have the power to manipulate energies, change our stars, direct our own destinies, and so forth. Our lives, our power over them. It’s easy to hope that someone or something will save us but I have found, in my own personal life, that I get quicker results and a feeling of completion if I get off my butt and save myself.

Anyway, I am an eclectic Pagan—and that’s a little about me lol.

Another notable pagan holiday in November is Wiccan Wheel of the Year, which includes Sabbats such as Yule or Winter Solstice. Yule, observed around December 21st, celebrates the rebirth of the sun following the darkest day of the year. This holiday symbolizes hope and new beginnings as the days slowly start to lengthen again.

In addition to these specific holidays, many pagans also celebrate the overall energy and spirit of November as a time of reflection, gratitude, and connection with the natural world. With the changing colors of the leaves and the sense of transition in the air, November is seen as an opportunity to embrace change, let go of what no longer serves us, and express gratitude for the abundance and growth experienced throughout the year. Pagan November holidays offer individuals the chance to reconnect with their ancestral roots, honor nature's cycles, and find meaning in the changing seasons. These celebrations can be practiced in various ways, depending on one's personal beliefs and traditions, but they often involve rituals, feasts, and gatherings with like-minded individuals. While these pagan holidays may have ancient origins, they continue to be celebrated and cherished by many individuals today as a way to honor the natural world, foster a deeper connection with spirituality, and find solace in the ever-changing cycle of life..

Reviews for "Pagan Rituals for Letting Go and Welcoming New Beginnings in November"

1. John Smith - 2 out of 5 stars - I was incredibly disappointed with "Pagan November Holidays". The book seemed poorly researched and lacked depth. The author failed to provide any substantial information about the origins and practices of the pagan holidays in November. The writing was also confusing and hard to follow, with no clear structure or organization. Overall, I found this book to be a waste of time and would not recommend it to anyone seeking accurate and comprehensive information about pagan November holidays.

2. Emily Johnson - 1 out of 5 stars - This book was a complete letdown. I was expecting a detailed exploration of pagan November holidays, but instead, I found myself bored and uninterested. The author's writing style was dry and lacked any sort of engaging storytelling. The information provided was vague and didn't go into enough depth to satisfy my curiosity. I ended up putting the book down halfway through as it just couldn't hold my attention. I would recommend looking for other resources if you're genuinely interested in learning about pagan November traditions.

3. Mark Thompson - 2 out of 5 stars - As someone who wanted to delve into the world of pagan November holidays, this book fell short of my expectations. The content felt surface-level and lacked the necessary depth to truly understand the significance of these traditions. Additionally, the author's writing style was convoluted and difficult to follow. It felt like they were trying to sound intellectual but ended up confusing the reader instead. I would advise seeking alternative resources if you're looking for a comprehensive exploration of pagan November holidays.

4. Sarah Williams - 3 out of 5 stars - While "Pagan November Holidays" provided some interesting information, I found it to be somewhat lacking in terms of explanation and clarity. The author seemed to assume prior knowledge on the subject, which left me feeling confused and lost at times. I appreciated that they touched upon a variety of holidays, but I wish they had gone into more detail. Overall, it was an average read, but not something I would highly recommend to others seeking a better understanding of pagan November traditions.

5. Michael Davis - 2 out of 5 stars - I was quite disappointed by "Pagan November Holidays". The book seemed disorganized and lacked a cohesive narrative. The author jumped from one topic to another without proper transitions, making it challenging to follow the flow of information. I also felt that the author's bias and personal opinions overshadowed the objective exploration of pagan November holidays. Overall, the book left me unsatisfied and wanting more substantial content.

The Power of Crystals in Pagan November Holidays