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I often get ask how I know Deity exists. I must have some sort of proof to spent so much time on Them, after all. Well, yes, I do. I'm just not sure non-religious people would find it satisfactory.

I find the Gods in the little things and one of those things is synchronicity. Synchronicity is the experience of two or more events that are apparently causally unrelated or unlikely to occur together by chance, yet are experienced as occurring together in a meaningful manner. For me that means experiencing two separate events and trusting, in my gut, that they are connected--and then making the leap to contributing the second (or both) event(s) to Deity.

I understand this will never convince a sceptic.

One of the key foundations of modern (and ancient) Paganism is also one of the most contentious. We find it very hard to talk about, it seems, and yet it's fairly key to many people's personal practice. When I've talked about it in the past, it almost seems like I'm breaking a taboo, with the words themselves being 'dirty' or embarrassing. And yet, learning from my passionate and heartfelt Heathen friends, that embarrassment is itself disrespectful, dishonourable and, ultimately, rather foolish.

Who are your Gods and Goddesses? What does Deity mean to you, and how does it influence and affect your Paganism? From the Platonic 'ultimate Male/Female' images (tallying with 'All Gods/Goddesses are One') to the pantheistic, international eclectic transference of pretty much any deity with any other no matter where you yourself live, talking about Deity is a tricky business. Especially because ultimately, nobody can really tell you you're wrong. Or right. Except, perhaps, those Gods themselves.

The Judgement of Paris (Classical)

The unexpected death of a friend this week brought into sharp relief the differences between traditions around death and grief, not only between different communities but also between different generations. How we handle the dead and our sorrow shows a lot about our culture.

I've returned today from performing a Handfasting with my partner - not unusual at this time of year. But this was our first on a beach.

Yes, this is Britain. Yes, we've just had semi-monsoon conditions for the last few months. Summer was rumoured to have been cancelled. So much could have gone wrong.

It was beautiful. Golden sands, blue sky, bright sun, lush green grasses and flowers on the path leading from the couple's home to the beach itself... everyone commented that you couldn't have wished for a better day.

Nota bene—I had planned to post this second part earlier in the week but have been drawn—lured!—down the tricky rabbit trails in our community. Some of you will understand this guilty pleasure: following link after link in a circuitous, riotous and ultimately informative research effort.

These are not issues exclusive to the Pagan/Heathen communities but—as with many other sticking points—it is writ large here. Sturm und drang—polished and deliberate language used as both weapon and shield. The bristling armed camps face each other across a wide gulf. After many months of observing, listening and analyzing, I did what any curious person would do. I went to the edge of that deep gap and simply looked in. It seemed the best way to understand the level of disconnect that I was encountering as I pondered the situations and the reactions to them.

Slick, clever, running both hot and cold, the talk (in person and on-line) surrounding some relatively simple questions of protocol belies the complexity of the times, the personalities and the issues involved.

The great scholar Gerda Lerner has often been my guide as I attempt to look through the lens/lenses of that construct we call “history.”  Her work has been instrumental in revealing the hidden roots of ostensibly modern problems.

Last time we looked at diagnosis of symptoms in Anglo-Saxon magic: now onto materials!

Once the culprit was identified it was essential to gather the materials for the charm. In most cases this meant herbs. Potions and poultices were the central part of charm remedies. One needed to remember the properties of all the herb, the best time for harvesting them, and the extent of the their interactions. Poems like the "Nine Herbs Charm" helped people memorize the properties of the most common healing herbs. In addition to herbs, there were bodily fluids like blood and spit and—well, other less charming substances.

Breath too proved an important component in charms, representing of course the substance of life itself. The church supplied additional helpful items such as communion wafers and holy water (though some church fathers might have frowned at their use in these charms).

More homey materials like milk and honey showed up in charms as well; honey is especially important because it is the basis of mead, the favorite drink of the Anglo-Saxons. Mead itself—along with wine and ale—provided a better tasting concoction with which to drink down the herbs. Of course if the herbs were made into a poultice or salve, you would need oil or wax to bind the materials together. Naturally, you would need bowls and other utensils to mix all the items together, and sometimes bandages to apply the mixture.