<\/p>\n
To my mind the presentations <\/p>\n Much of Diana Young’s presentation After her entertaining talk, Diana Sam Webster concluded the sessions He argued that in 529ce the Webster made the very interesting Webster called for Pagans who During the discussion I asked During the discussion others spoke We face the task of rebuilding a Concluding Thoughts<\/b><\/p>\n Theurgicon was a success, and I
\nby Tony Mierzwicki, Brandy Williams and Don Frew constituted the meat of the
\nTheurgicon gathering, but two other presentations added additional
\ndimensions. <\/span>Diana Young (I was
\nunable to find a link to her – perhaps someone can help) <\/span>spoke from a ceremonial magick
\nperspective rooted in the Golden Dawn and its offshoots. The sessions concluded with Sam Webster <\/a> exploring the most important tasks confronting modern Pagans, when their practice as viewed from a perspective rooted in both modern Neopaganism and in
\nthe Golden Dawn and ceremonial magick. <\/span><\/p>\n
\n<\/p>\n
\nfocused on parallel developments in the lives of two of the early 20th<\/sup>
\ncentury’s most important ceremonial magicians, Aleister Crowley<\/a> and Dion Fortune<\/a>. <\/span>She emphasized the many
\nparallels in the lives of these two, parallels that while interesting in giving
\na sense of the rivalry of personalities that has such prominence in modern
\noccultism, seemed to me to shed little light on theurgy as such. <\/span><\/p>\n
\nand her partner Robert Young performed a kind of ritual, or perhaps a reciting
\nof the text of a ritual. <\/span>I was a
\nbit confused as to what was happening.
\n<\/span>It’s different strokes for different folks, and I am not fond of ritual
\nas a spectator activity. Not knowing many of the allusions they spoke of, the
\nritual or whatever it was left me untouched, although some of those present
\nreported liking it a lot<\/p>\n
\nwith a rousing address on how the ancient Pagan world was enriched by the
\npresence of temples, to which people could go for powerful rituals and
\ncommunion with the Gods.
\n<\/span>Iamblichus’s ideal, Webster argued, was to make contact with as many deities
\nas possible, in all the temples, and so become ever more whole through
\nencounter with different aspects of Spirit. We should aspire to the same.<\/p>\n
\nChristian emperor Justinian closed the last Pagan schools in the empire, and Western
\nCivilization came to an end. <\/span>Christian Civilization took its place. <\/p>\n
\npoint that in Pagan times “heretic” did not have the negative connotations it
\nacquired in the Christian world. <\/span>This
\nwas because its reference to choice was in keeping with a Pagan understanding
\nof the rich diversity of manifestations of the Sacred, but not the Christian
\nemphasis on One Right Way. As he put it, Nature abhors a vacuum, always
\nundermines a monoculture, and the Christian spiritual monoculture only existed
\nbecause of the sword and scaffold.
\n<\/span>Once these were set aside it fragmented, and once freedom of inquiry
\narrived, it began to dissolve. <\/span>I
\nthink he is right. Now Christian Civilization has come to an end, and the
\nfuture opens before us. <\/span>Something
\nnew is arising, and we can help make it beautiful and inspiring.<\/p>\n
\nidentified themselves as Priests and Priestesses of particular deities to form
\n“colleges” of fellow devotees, to compare notes and deepen their practices
\nindividually and collectively. <\/span>For
\nexample, different priests of Hermes should get together and talk about their
\npractices and experiences. <\/span>From
\nthose initial connections the Pagan community would begin having celebrations
\nand feast days honoring particular divinities. <\/span>Webster argued that if we had not developed to that point
\nyet, we would soon. <\/span><\/p>\n
\nWebster what he knew about the musical practices of Classical Paganism. <\/span>Not much is known because they were
\nbanned by the Christian autghorities, but apparently some survived. <\/span>Flamenco music as well as Greek and
\nBalkan dance likely has roots in Pagan ritual music. Serious flamenco dancers
\noften go into trance today, taken over by the “spirit of the dance” which is
\ncalled “duende<\/a>.” While as is their wayl Christians have tried to give it a dark reputation, duende is well
\nknown in the flamenco world. <\/span>That discussion reminded me of one time when I was listening to a wonderful Greek piece, only
\nto find myself dancing, and not doing it. <\/i>Certain ritual music must have really
\nrocked! <\/span><\/p>\n
\nof reports of survivals of ritual chants and toning. Some demonstrated, but those I heard did little for me. <\/span>I think I am a lover of the more earthy
\nrhythms, such as contemporary African diasporic ritual dance and drumming<\/a>. It is wonderful. <\/span><\/p>\n
\nworld where living deeply within such a culture is possible, and while we are
\nstill pretty far from being able to build temples, that day is coming. <\/span>Those members of our community who have
\ndone well financially can help, but Webster described a way <\/span>the rank and file with less wealth
\ncould also contribute. <\/span>Many banks,
\nand even better, credit unions, offer $10,000 life insurance policies
\nessentially for free (hoping people will add to the total and bring in
\nmoney). <\/span>Webster urged we take out
\nsuch policies and make a Pagan organization the beneficiary. <\/span><\/p>\n
\nthink everyone left with a deepened appreciation of the potential our past has
\nfor enriching our present, nt through romanticized memories (not that there is
\nanything wrong with that) but as a still living set of insights and practices
\nuseful today. <\/span>There was
\nconsiderable talk of holding another Theurgicaon next year, a possibility I
\nhope comes to pass.<\/p>\n