As groups are springing up all around us, there is an even greater call for competent leaders, High Priests and High Priestesses, to lead Goddess-worshippers into the next era.  To withstand the assured backlash from the conservative right wing, as well as guide students through the challenges of their lessons, we, as leaders, have to be on our toes at all times, assuring that we are clear in our motives, our goals and the momentum and direction of the Pagan movement.

 How does one become the leader of a magickal working group?  Some of us have the position thrust upon us as a working group begins to come together.  Others actively seek a leadership role in the forming of a fledgling group.  Often we find that there is little guidance available in how to go about establishing a group or providing leadership.  Whether the position of leader is garnered by choice or natural attrition, the role is not to be entered into lightly.  Consider the impact of your leadership role on your family and/or personal life.  When contemplating the role of leader, a person must realistically evaluate what they have to offer to a magickal group in regard to time, availability and energy.  Leading a group involves an investment of all three.  You will be a counselor, surrogate mother/father, referee, resource librarian, politician, minister, holistic medical advisor...and the list goes on.  Determine in advance what sacrifices your family, career or home may have to make to accommodate your new leadership role and decide whether you are in a position to accept such a degree of responsibility.  Does this sound a little high-handed when you are simply leading a group of four or five people who have an interest in magick and want to share ideas?  Watch it grow, my friend.  To accept such a task without careful evaluation is unfair to you, your family and the people you will lead.  Once you have searched your heart and decided that this is a challenge you are ready to embrace, be prepared to adapt later as reality rears its head.  It is important to remember that although being a Pagan leader is a noble calling, we must be realistic in what we and our families are able to accept.

 Once your leadership or co-leadership is established and you have defined your availability to your members, there are many decisions and determinations that must be made by the group as a whole.  Will you be a clan?  A circle?  A coven?  A church?   A study group?  I have found that the best way to go about classifying yourselves is to consider the goals of the collective members.  Will you be meeting to have metaphysical discussions, share ideas and support one another magickally, but not be performing actual spell work at your meetings?  If so, this would be more in tune with a study group.  A church usually involves the ordination of at least one member through any number of qualifying agencies and going through the process of being recognized by the state as a church.  A coven is generally considered to be Wiccan and is usually more “closed” than a circle.  Depending on the conservative versus liberal religious attitudes within the community, the word “coven” might carry with it a stigma that the group does not want to wear.  In this case, “circle” or “clan” might be words that carry a more relaxed connotation.  A circle is a Wiccan or magickal group that is more open to fluctuations in membership and attendance.  Some groups remain a “circle” until a membership is solidified (usually over a period of several months or even years), then shift into a “coven” status.  Although it is considered to be tradition, membership does not necessarily have to solidify into a group of thirteen.  In addition to the numerological benefits, a membership of thirteen represented six working couples and a leader.  In this day and time, a group may consist of as many members as space allows or preference dictates.  A clan is generally, but not always, Celtic by tradition and indicates a family-type relationship.  For the purpose of simplicity,  we will use the term ‘circle” to refer the magickal group.

 Once the type of group has been identified, the next step, which often happens in conjuction with the first, is to establish the tradition, if any, in which the group will mainly practice.  Some groups will be specific to practicing one particular tradition such as Celtic, Faery,  Asa Tru, Gardnerian, Native American etc.  The decision of which tradition to embrace usually comes about through much discussion amongst members, resulting in a ‘majority rules’ vote.  If a leader has been appointed, the tradition followed by that person may automatically be adopted rather than being decided by the members.  Some groups have what is called an ecclectic circle, meaning that each person within the group continues embrace and practice their own tradition or that the group itself explores a number of different traditions over time.  There are benefits to both approaches.  A circle that is uniformly following the same tradition generally has learning sessions and rituals geared directly toward their tradition, providing a stronger member training within that field.  An ecclectic circle hosts a number of different traditions, affording members the opportunity to explore many different paths as they learn how others within the group believe and practice.  Exposure to many traditions helps those new to Paganism learn about different belief systems and practices, allowing them to find the one that is perfect for them at that time.  One of the most beautiful aspects of Paganism is the ability to embrace diversity of thought and belief, leaving room for all of us to believe and practice as we choose (harming none) while still being welcomed within the Pagan movement.

 Once a classification and tradition has been determined, most groups will want a name, especially if it is desired to be a recognized working group within the Pagan community.  The name of the circle will generally reflect the tradition and personality of the group or possibly its geographical setting.  The name for TreeSong Circle, for example, came from a clearing surrounded by a circle of trees in which the group practiced.  The wind through the trees made a curious singing sound and the name for the group became obvious.  Clan of the Broken Sword, Children of Warriors at Peace, on the other hand, came through a great deal of extensive channeling by the clan leaders over a period of time, resulting in a full, historical background behind the name.  Clan of the Shadow Walkers got their name through brainstorming by the members over a jug of wine.  Regardless of how it comes about, when the name for your group is right, everyone will know it.

 Although a democracy sounds wonderful on paper, it is generally agreed that within a group setting, having everyone working with an equal vote usually does not work.  I highly recommed having appointed leaders (High Priest, High Priestess, President, etc) to cast a deciding vote if necessary.  A dear friend of mine leads a group very effectively under the title of “First Among Equals”, which means that all within the group are considered to be equals, none greater than the other, but if a deciding vote is required, hers carries the weight.  Leadership appointment can be determined through a voting process conducted by the group or by determination of experience.  The term of office may be considered permanent or for the duration of a specific time limitation (such as a year and a day).
 Right behind the decision of leadership comes the adopting of by-laws or governing guidelines.  Although this may sound like a great formality for a simple magickal working group, it most assuredly eliminates future misunderstandings among members.  Usually by-laws are established by the entire group, with one member having created a frame-work of ideas to present to the others.  An alternative is to have to by-laws written by the elders of the circle based upon their own experiences within the Craft.  A sample of one circle’s by-laws is included in Appendix A for reference.

 A new group must also decide when they will meet and what they will accomplish at those meetings.  If the group is Wiccan, they will usually meet for the eight sabbats and either New moons/Dark moons, Full moons or both.  Sabbat celebrations tend to be very festive and often are “open”, meaning members are able to invite others, Pagan or non-Pagan, to join in the fun.  Some Sabbat rituals are “open by invitation” (you are welcome if you are invited); others are open to the general public and are widely publicized.  Some groups have an open ritual and a “closed” Sabbat ritual at a different time that is limited to members only.  These may be called “Inner Court” and “Outer Court” or “Inner Circle” and “Outer Circle” rituals.  Inner Court/Circle rituals may involve only the elders of the group or simply be “members only”.

 New moon/Dark moon rituals and meetings tend to focus on inner work within the self.  These may involve teaching circles, healing circles, meditations or round table discussions.  Because of the intimate quality of these meetings, they are often closed to all but members.

 Full moon rituals and meetings are usually for magickal workings and worship, specifically of the Goddess, since she is in her fullness at this time.  Often within teaching circles, this time is used as a hands-on training for those who are progressing through a degree or level system.  Members learn the basics of circle casting, invocation, power raising and ritual composition under the instruction and guidance of circle leaders.  Some groups will eliminate group work on either New moon/Dark moon or Full moon, allowing for personal observation of these times if group meetings are limited within the month due to time constraints.

 Level or degree systems are employed by some groups while others prefer to not designate ranking other than circle leaders and/or elders.  Although there are many different means of assigning and progressing through levels depending on tradition and individual preference, there are some consistent veins of thought.  Generally, it is accepted that there are three specific levels or degrees to earn or work through.  Usually only those of an equal or greater level may initiate others and often tradition dictates that it is preferably for the opposite sex leader to be the initiator.  Different groups and traditions have varying requirements for each regarding time, experience and education.  Overall, it has been my experience that the levels may be broken down as follows:

 For first level a member should have determined the tradition they will follow for the time being.  They may change or modify this tradition as their experiences on the Pagan path lead them to do so.  They should be able to effectively cast a magickal circle for their personal use and invoke the appropriate energies to each quarter without note cards.  The member should be clear on the ethics of magickal workings and understand the changes and challenges brought about by working through the levels.  The basic tenent of first level is Service to the Self, in other words, being able to take care of yourself magickally and not get into a magickal jam from which you cannot effectively extricate yourself.  Once a person has decided that they want to step onto the magickal path as a way of life, some circles and/or traditions begin with a dedication ceremony in which the member states their choice to embrace the Pagan lifestyle, afterwhich follows training toward the first level initiation.  Other groups combine the dedication and first level initiation.

 Second level is an elaboration of first level, integrated with training in the politics of circle management.  Second level initiates must be prepared to host a circle or ritual for others.  This involves composing the entire ritual, conducting the circle casting and invocations, determining any assistance required from other circle members, leading any work or celebration involved, grounding down energies and closing the circle.  Basically, they must be in charge of the entire event, including delegating responsibility when needed.  Detailed affiliation with each individual elemental energy and the representatives of each quarter is accomplished.  Training in counselling is touched upon, as well as studies of group dynamics and politics.  The second level of initiation should be performed only when the group leaders feel the petitioner is competent to assist with circle activities at an integral level.  Some groups consider second level initiates to be “elders” within the tradition or group.  The basic tenent of second level is Service to Others, in other words, being able to take care of others within the group magickally while still furthering and magickally fortifying yourself.

 Third level initiation tends to be a more private ritual than that of first and second.  In some traditions, the Great Rite is performed in actuality or symbolically, representing the “marriage to the self” or integrating of one with their animus or anima, the opposite male or female self within.  A great deal of self-evolution and reconstruction heralds third level as one prepares for the basic tenent of Service to the Goddess, in other words, being held fully accountable to the Goddess Herself for your magickal responsibilities.  When one attains third level, for the first time in their magickal career, they are without the buffer of “teacher” between themselves and the Universe.  Prior to this time, the teacher of the member has also been responsible for their magickal actions and progressions.  Upon receiving third level, the member’s teacher is released from responsibility and the member reports directly to the Goddess.  Third level members are usually involved in the direct running of a circle, as well as participating in community representation of the group.

 Some circles have particular colors assigned to the designate heirarchy within the circle ranks, identifying leaders, members and different level achievements.  This could be expressed through cords or robes using these colors.  Other groups feel one’s rank or level advancement should be worn on the inside rather than on the outside and choose to not have a member’s rank identified through their garments to further the concept of all members being equals.  It is entirely the preference of the individual group.

 A topic seldom discussed is the effect upon the member of progressing through the levels.  When a person dedicates to the Wiccan Way, they are placing their feet upon a magickal path.  To some degree, this involves an understanding and admission that there are powers greater than the mundane that guide and affect our lives.  Whether one dissociates those powers into the abstract apart from ourselves (God, Goddess, Angels, Spirit Guides, etc), pulls from the abstract within (Higher Self, Personal Power, etc), or works with a combination of the two, there is a distinction made between the conscious choices we make for ourselves and the “hand of fate” that guides our destiny.  When one accepts the Wiccan Way as their own, they do so with the understanding that they are walking a path toward self improvement.  In order to accomplish this and become the most evolved person we can in this incarnation, we must also understand that sometimes changes are made for our greater good that we do not particularly like or choose.  Because our vision is limited to the linear upon this earth, we are often unable to understand why we are led in a certain direction or why we incur some losses and inconveniences.  Once we begin to live the Wiccan or Pagan lifestyle, our lives begin to gravitate to the people, places and circumstances that will further our spiritual growth to the utmost.  It is very common for a person to begin to feel a sense of inner direction as changes occur.  That which is old and outmoded in our lives, even if we do not perceive it as such, is systematically stripped away to streamline us for the momentum of movement toward our destiny.  Often, there will be relocations, job changes, marriages, divorces, rearrangings of friends and associates and other lifestyle changes without the intent or consent of the persons involved.  Our destiny seems to take on a life of its own as though we have stepped into a canoe on a swiftly moving river.  Even though we have some control with the oars, we often are unsure about where the current is carrying us or why we are going there.  Part of operating as an effective leader is assisting others as they adapt to the changes and challenges of self improvement.  The more we are able to embrace the challenges and not fight against the current of the river, the more smoothly our canoe will travel.  Helping one another maintan a relaxed attitude in the face of adversity and challenges greatly reduces stress and allows the “forces that be” to propel  us to where we should be.  It is my feeling that a leader and/or teacher should be very clear with those new to the Craft that as they progress through the levels, challenges and changes should be anticipated to facilitate the processs of growth.

 One of the most difficult tasks the Wiccan leader faces is to trust themselves.  Because the leader is usually further down the path than those s/he is leading, often their own lessons are tougher.  Because we are all continuously growning and evolving, there is no point of perfection that a person reaches where lessons simply stop.  They become more challenging and, convexly, more rewarding as one progresses on the Pagan path.  It can sometimes become difficult to continue to lead others through their lessons while you are reeling from your own most recent experiences.  Sometimes these lessons can feel like beatings issued from the Divine until we are able to get far enough into or past the situation to see its worth.  I would caution the leader to always trust their gut reaction and to always believe that we are propelled toward the greatest good, even though we may not understand why it is this path we must take to get there.  Just be patient, don’t panic, do your best, and wait it out.  It will all make sense at some point.  Another part of this self-doubt trip is the pondering of “Why me?”, not from a victim standpoint of  “why is this happening to be” but from a humility standpoint of  “who am I to lead these people”.  Every quality leader I have known has pounded the ground with their fists and asked this question.  I have the answer:  Just because.  If you are wondering why you were chosen to be in this position of leadership, it is ‘just because’.  For whatever reason, you are the one who was in the perfect place at the perfect time.  Your life until that point arranged itself in such a way to make you the best choice to be in charge.  This caused the group to make the determination that you should be the leader and unless you are planning to abdicate the throne, all of the ‘why me’s’ in the world are not going to change that fact.  This is almost always a signal that it is time to stop questioning and get to work on the matter at hand.

 I spent a great deal of my Pagan life believing that not all things happen with a purpose behind them...that some things just are.  More and more I am understanding that idea to be a falacy.  Every thought, every action, every word is loaded with purpose, design and meaning.  There are truly no accidents on this road to the greatest good for all - including ourselves.  We are led where we are led, to do what we are to do and to meet who we are to meet.  Everything is in its perfect place and everything is right on time.  It is merely our perception of what should be that limits our understanding of this concept.  The next chapter of this book contains words directed toward the leaders in the Pagan movement for those times when we are working through those periods of self-questioning.  So often it seems that we are without peers and that no one understands.  When we center up, touch the essence of our Higher Self and direct our consciousness back on target to our life’s purpose, it all begins to make sense again.

**A follow through for this section is to read the sample by-laws provided on this web page.