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Whether you live in the Northern Hemisphere or the Southern Hemisphere, it will not be that long until it is the Solstice. The Solstice always brings to mind, for me, the journey of Spirit into Matter and round again. It is also a time to recognize the divine spark that exists within each of us as well as that which exists in the Heavens. This blog post looks towards that upcoming holy day and also takes my previous post’s comments on dialogue with the Divine in a different direction. I will ask that you indulge me in reading a poem that I wrote to capture the gist and the geist of a dream before it faded back to the astral. Read it at least twice or better yet read it out loud. Poems are meant to be spoken and to be heard if they are to be fully experienced.

The God/dess/es do not care about your rice krispies nor are their messages to be found in the snap, crackle, and pop. I have had what I believe to be genuine communication with the beings that I consider to be Deities and have experienced a number of forms of divine embodiment, or divine possession if you prefer. As such I do believe and have personal experiences that deepen the belief that the Great Ones do directly affect our lives. However, I regularly encounter people who report a chatty, friendly, rapport with the God/dess/es that they work with and/or worship. I have puzzled about this and in many cases it seems very sincere, but I doubt that beings whose scale of perception and consciousness are large enough to be considered Deities engage in small talk. I will warrant that this may simply be a limitation of my imagination and sensibilities, but I have another thought. 

Thanks to all of you who checked in with me during and after the hurricane that in our house came to be called Sandy Claws as a tip of the hat to Nightmare Before Christmas. No damage of any consequence came to our home or our shop, just a bit of cleanup to do. We are grateful.

Sorry for the delay in posting my blog, but it has been a whirlwind week including finalizing arrangements with the host hotel for the Between The Worlds Conference, preparations for three major rituals, work on an initiation, family matters, and many other things.

In the last several weeks I've seen links and posts buzzing around in the Pagan social media realm related to the topics of dishonorable leadership, the warning signs of a bad magickal group, cult awareness, and so forth. This is nothing new and indeed at least once a year there seems to be a flurry of this kind of interest. One of the earliest Pagan writers on this topic was Isaac Bonewits, founder of Ár nDraíocht, who in 1979 created the first version of his Bonewits Cult Danger Evaluation Frame. It was quite good and updated versions of it are readily available online. Certainly wherever human beings are involved, there is the potential for all manner of dysfunctional behavior. I certainly think that we should be vigilant and on guard against systems, groups, or individuals that make the fulfillment of their needs paramount over our personal spiritual development. On the other hand, and this is where this blog post is headed, our fear over the potential for exploitation has its own unhealthy cost.

I was recently asked the question of how it was possible for someone who had limited to no psychic ability to lead a ritual? I should also add the context of the ritual in question was one that involved operative magic rather than devotional work. In other words how could a person that was seemingly head blind be capable of weaving together the energies that were being directed towards them in the ritual. How does a person who does not perceive subtle forms and subtle energies know whether or not the circle, or whatever magical container they've created, is actually solid and secure? How do they know if there are imbalances that need to be corrected? And lastly how do they know if the work has truly been done? I will be honest and say that if someone had posed that question to me a few decades ago, I would've said that it was not possible. And I would've been wrong in making that summary judgment.

This is the last installment of a four part series on physical infrastructure in the Pagan community. In this post I am focusing on festivals, conferences, and other multi-day events. In almost every culture and every community there is the custom of the gathering of the tribes. Modern pagan festivals, gatherings, and conferences are our equivalent of the gathering of the tribes. For simplicity sake, I'll refer to all these sorts of events as gatherings. In earlier posts in this series I spoke about the value that comes from seeing each other, working with each other, and having places that we can call our own. What makes gatherings different from these other kinds of infrastructure is that they involve large groups of people. Why is that important? For the most part, we are relatively isolated from each other and see only a handful of people at a time that share some commonality with our path. Seeing a multitude of Pagans together is transformative.