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originated
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    seven steps to a new way of living
    with the religion of Wicca, but is now accepted by Pagans
    from many different paths. In the next chapter we will exam-
    ine the Neo-Pagan calendar and how you can adapt it to your
    own needs and environment.
    Also called the “wheel of the year”, the high days or
    holy tides of the Neo-Pagan calendar are Imbolc (February
    1st), the Spring Equinox (March 21st), Beltane (May 1st), the
    Summer Solstice ( June 21st), Lughnasadh (August 1st), the
    Autumn Equinox (September 21st), Halloween (October
    31st) and the Winter Solstice (December 21st). The names
    and dates often vary from one group of Pagans to another.
    You may be among those Pagans who observe a different
    annual calendar. There is certainly nothing wrong with this.
    None of the Paleo-Pagan religions celebrated all eight of the
    holidays recognized by contemporary Pagans, and there is no
    reason why you need to do so. If you are comfortable with
    the Neo-Pagan wheel of the year, then of course stick with
    that, but there is nothing inherently wrong with following a
    different sacred calendar.
    The important thing is not what calendar you follow, but
    that you consistently observe the holy tides—the holidays—
    of that calendar. By doing so you touch the earth, attuning
    yourself to the seasonal changes occurring around you.
    In the next chapter we will look at how you can adapt a
    sacred calendar to your own environment, and how you can
    make the holy tides more meaningful and fulfilling.
    Step 7: Find Your Folk
    Every step you have taken so far has been or could be a sol-
    itary action. You have had complete control over each one.
    You decided where and when you would make the effort to
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    connect with Spirit. You alone designed your sacred space,
    and designated a sacred time to consistently maintain your
    connection with your gods and ancestors. You have sacral-
    ized your daily actions, observed consistent húsles (or esbats, or druid moons) and holy tides. You may have done some of
    this with other people, but it was entirely your choice to take action. For this seventh step, however, there is an element of
    chance. Depending on your circumstances, months or even a
    few years might pass before you cross paths with people who
    you would want to weave your destiny with.
    There are Pagans who remain “solitary” throughout their
    lives, eschewing any outward, communal spiritual expres-
    sion. Humans, however, are social, tribal creatures, and
    the overwhelming majority of us are happier when we can
    share our life experiences with others. It is a rare person who enjoys spending New Year’s Eve alone, or looks forward to
    eating a Cornish game hen by himself on Thanksgiving Day.
    Our celebrations, whether secular or spiritual, are more ful-
    filling when we are joined with others of like mind.
    For Saxon Pagans, this social collective is often called an
    inhíred , which is an Old English word meaning “household”.
    Followers of Ásatrú have similar tribal units known as kindreds . A Hellenic Pagan is more likely to call his or her group a demos . Just as with the húsel or esbat, whether you call it an inhíred or a demos is not important here. These Pagan tribes
    vary a lot superficially, but they all (ideally) provide social support for their individual members.
    The tribe may even be a nuclear family: mom, dad and
    the kids. More often, however, it will be an extended “family
    of choice”, comprised of people who are not all genetically
    related. One such group may consist of two nuclear families
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    and several other adult members, while another group may
    consist of five unrelated persons. What all of the members
    do share is a common world view.
    I cannot overemphasize the value of the tribe. Pagan holy
    tides are no different than any other holidays; they can be lone-ly times if we have nobody to share them