I guess we just had a Pagan holiday…

I have to admit I’ve never had much of a connection to Imbolc (or the various permutations of the pagan holiday around Feb 1st or 2nd). It doesn’t line up with anything that I’ve ever celebrated culturally or any celebrations that I grew up with (Groundhog Day is kind of a *meh* holiday).

I do like bonfires, but I don’t think I’ve ever been invited to an event this time of year centering on one. I’m not aware of any sacred wells around here. And as for the lambing time – lambs are pretty darned adorable, but as a vegan, they don’t form a part of my financial or agricultural world.

I guess all that’s left of that is the association with the beginnings of Spring. But I have to honest, early February doesn’t typically feel much like the beginning of Spring around Chicago. Most years, we’re still in for a full month or more of hard winter. This year, of course, we had an unusually mild January, so I don’t even have that severe Winter fatigue that normally accompanies this time of year.

I do like the Irish story of the Cailleach, the sacred hag, associated with the day. On Imbolc, she would indicate whether the winter was ending soon or if it would hang on for a long time. If there was still some harsh winter in the future, she would cause the weather to be bright and clear so she could gather more firewood to last the rest of the winter.

In the Brotherhood of the Phoenix, it is the beginning of a new cycle in our year. In our upcoming event called SpiritSong, we celebrate the Divine Youth, after celebrating the Elder in January. The Divine Youth gives the gift of Wonder, and that is an important one in this season of year, when the plants are dead and the skies are often gray. It is also important to remember in this political season, as so many threats seem to be lurking at our doorstep and the ungenerous hearts are the ones that lead us. We are building walls and cutting off assistance for those in need. We are lifting the protections to the environment and taking away funding from schools and the arts.

Wonder gives us the gift of seeing beauty in the simple and everyday things. It allows us to break the mundane unthinking patterns of our life and appreciate what we take for granted. It allows us to appreciate the marvelous talents that people have, and the skills that can seem almost magical. It is bound together with Gratitude and Joy. It makes us appreciate the many things that are provided to us, the bounty that surrounds us.

This gift of Wonder, tapping into something within ourselves that improves our outlook – this is something I will celebrate.

Ecstasis Event October 8th – Brotherhood of the Phoenix

In the cosmology of the Brotherhood of the Phoenix, we are in the season of the Divine Androgyne. I think the Androgyne has many things to teach us about accepting parts of ourselves and finding a way to keep a dynamic balance, particularly in times of change.

Ecstasis is our celebration of the Androgyne, and it is open to people of all genders and sexual identities (ages 18 and over). Because it is open to everyone, we typically get a nice crowd, filled with our friends and supporters. I would like to welcome you, too. It is the evening of October 8th, at a location just west of Chicago’s Loop. We will have a ritual followed by a potluck. Find more details at one of the links below.

Facebook Event Page

Event information on the Brotherhood of the Phoenix website

Some Updates for September

It’s Pagan Pride season, and our Chicagoland celebration will be held on Sunday September 18, 2016 in Oak Park, Illinois (just west of Chicago). I wrote about last year’s celebration here, and I included a number of photos.

Brotherhood of the Phoenix will be leading the opening ritual this year, and I will be helping our spiritual leaders in that task. Leading a large public ritual, outdoors and filled with many strangers, is quite a bit different from celebrating our usual group rituals. Two years ago, I did take a role in a public ritual at Pagan Pride led by Earth Traditions, so it’s not an entirely new experience for me. I held one of the eight points of the circle around which a giant web was woven, which was a wonderful visual image. (I am in the deep background in photos 5 and 12 in this photo set.)

If you are in the area, please join us on Sunday the 18th. In addition to leading ritual, the Brotherhood will have a tent/table, so you can connect with us there.


On a separate note about my ongoing involvement with Brotherhood of the Phoenix, I was elected to the Council of Guardians at the National level for the organization, which is the organization’s governing body. I have already been involved with the Council for our Chicago Temple, but this is a new level of involvement, and as always, I am learning a great deal at each step along the way. It is an exciting time for the Brotherhood, since there is likely going to be a new temple within the next few months in a new city, which represents a significant expansion for our small and emerging order. We’re also revamping the website and going through various other interesting changes.


I love the Fall, and my garden has been very productive with tomatoes, summer squash, turnips, kale, and other goodies. Ceres is a great provider and I am in constant awe. I think the worst heat of the summer has passed (although you never can really tell). I’m looking forward to the next few months, even as I realize the country in general, and the Pagan community in particular, is in a divisive mood. Certain people’s prejudices have been on display more boldly and harshly than usual lately. I want to hear people’s perspective, but sometimes I have to unplug from the anger and, frankly, lack of compassion that I hear so often.


Enjoy the harvest season, my friends!

My Polytheism

As part of a project to present many different views of polytheism, as shown on the My Polytheism website, my contribution is here.


My Polytheism is about variety. At its heart, it’s based on a belief that no one is “in charge”, at least not in any over-arching sense. There are many powers in the world, many of which are greater than human powers. As we make our way through the world, we encounter many of these (if we are paying attention) – Gods, Goddesses, spirits, genii loci. Some are specific to places and times. Some have greater power to exist over long periods of time and great expanses of space. Human perception of them is limited. Human understanding of them is incomplete. But, if we are lucky, we are able to have some kind of communication with them.

I understand these powers to be distinct beings, therefore I embrace the term polytheist. Trying to think of them as part of some unified being seems intuitively wrong to me. Sometimes they seem to look almost human and communicate in a human way, but that may be either their effort to be relatable, or my own mind’s attempt to comprehend what I am experiencing. Sometimes they have existence that is clearly not like that of humanity.

In creating my own framework for a modern polytheism, I look to ancient Rome for inspiration, but I do not aim to slavishly recreate Roman practice.

I love that the Roman religious world was multicultural, eclectic, and pragmatic. Gods and Goddesses from various traditions were incorporated into the Roman religious landscape without any perceived contradiction. I love that at least one major strain of Roman devotion has a tradition of not using animal sacrifice (the Numa tradition).

I am fascinated by the way that Roman religion worked in multiple layers.

  • There was a home-based religion, based around the hearth and the lararium.
  • There were public temples and shrines, as well as festivals, often sponsored by wealthy individuals or groups. These could be for the benefit of a neighborhood, a full city, or on the roadside for travelers. I would love to see some of this in our modern age.
  • There was a state-sponsored religious cult*, dedicated to certain Gods, and eventually to deified Emperors. I don’t have much interest in a revival of this (and I don’t even understand how that would work in our current society).
  • At the same time, many people belonged to mystery cults* – initiatory organizations usually devoted to particular Gods and Goddesses and offering a more personal revelatory and/or ecstatic experience. These organizations had their own rules and practices.

None of these methods of devotion were contradictory. People could pick and choose their devotion (although for political reasons, there were expectations or even compulsions for the actions of public figures around the public festivals and state religious rites).

*When I use the word “cult”, it refers to a devotional tradition and it does not carry the negative connotation that it often does in modern usage.

At the same time, the Romans were deeply conservative, in the sense that they revered any practice or tradition that was seen as ancient. There was a strong cultural drive to maintain rituals, both in the broad and specific senses of the word. They were very picky about the specifics of how rituals were performed, often stopping and starting again from the beginning if something unexpected happened. They had the tendency to continue traditions long past the time when anyone had the faintest idea of their purpose or origin.

This kind of unexamined adherence to the past is not my way. In fact, if it were, I would likely still be a Catholic, perhaps even a priest of that Christian religion where I was raised. The truth is, for my family and for nearly everyone in this country, there is no unbroken line of polytheists. Any such traditions are revived (with varying degrees of guesswork involved) or created anew.

Because I believe in the reality of the Gods, Goddesses and various other spirits, I believe these new traditions can be valid and guided by divine inspiration. But going from divine inspiration to concrete ritual, texts, and institutions will always be colored by the current cultural landscape and individual personality of those involved.

And that brings me to my involvement with the Brotherhood of the Phoenix. The Brotherhood is a neopagan order for men who love men (gay, bi, trans, queer). Being neopagan, it isn’t explicitly polytheist, but my experience of the Gods of the Brotherhood is polytheistic. As part of the emergent tradition, there are eight Gods that we work with (an example of my work with them here), and I understand them as distinct deities. Not everyone in the Brotherhood does. But the training that I have gained through the Brotherhood has been formative for me, and it has effected my practices beyond the Brotherhood Gods.

The Brotherhood traditions are influenced by Western Ceremonial Magic tradition, and my sense of ritual and ecstasy, of mental preparedness for spiritual experience is formed by this. Going back to the framework of Roman religion, this is an initiatory group, with a special spiritual focus for the enrichment of its members. I include it in the broader scope of my religious life, and lately, it has been in a central place.

Finally, I want to say that my polytheism is ecstatic (or it aspires to be). I think the experience of Gods, Goddesses, and various other spirits is what makes it all meaningful. My polytheism doesn’t give commandments, it offers experiences. It may be that sense of wonder when walking in the woods on a gorgeous day or looking out over the ocean and trying to comprehend its vastness. It can be much more specific – a God talking to you, appearing in some form, giving you messages. It can be the feeling of a Goddess giving you a message that you must write down and pass along.

To me, much of the purpose of devotion is to honor and grow closer to the deities and spirits, to welcome them into our lives and value who they are, as far as we can understand it. It may even be just to express our awe and appreciation, and it may be to ask for guidance, focus our minds and hearts, or provide us peace. As long as we understand that these relationships do not work like vending machines, but rather that we are cultivating relationship, we can see the value in our practices.

The Gifts from My Deities Require Work

I have talked before about some of the work of maintaining a relationship with the gods and goddesses. Keeping them welcome and satisfied requires attention – made concrete in the form of prayers, candles, incense, offerings, and other devotions. As with a relationship with another human, time and attention are key.

But the work doesn’t end there. Relationship with deities are not like vending machines. Two prayers, a stick of incense, and poured out glass of wine doesn’t mean that you get a package with your heart’s desire, ready to use. To truly receive and truly appreciate the gifts themselves, we often must engage – physically, intellectually, emotionally, and spiritually. Without an ongoing engagement, we miss the true benefits of these relationships and their gifts.

In my personal practice, I am particularly devoted to Apollo and Ceres.

Ceres is a longstanding connection for me, and my interest in her is closely related to my interest in food and plants. She is the one who makes plants grow, which is the cornerstone of all food, all sustenance. Ceres’ gifts are very concrete – she makes plants grow, and she delivers abundance, at least in season. But anyone who knows about farming, or even gardening (my experience) knows that it requires a fair amount of labor to turn her gifts into something usable for humans. Naturally occurring, readily edible foods are fairly scarce. Most types of plant foods – grains, vegetables, nuts, and legumes – require effort to plant, cultivate, harvest, process, cook, etc. Fruit can often be eaten directly after picked, but even there, the planting and harvesting requires human input. Her gifts are abundant, but they aren’t usable without work.

Apollo is a god who chose me, in a sense. One day, he just started talking to me, which surprised me. I don’t think of myself as particularly “sunny”, so I wasn’t sure what a sun god wanted from me. But Apollo is a god of knowledge, culture, music, theatre, philosophy and clear thought. He is a god of divination and oracles. He can shine a light on knowledge, but he leaves the wisdom, the reflection to each person. What he reveals is often, frankly, puzzling. In short, his gifts require work, processing, contemplation. Sometimes, he leaves humans like Cassandra – with a knowledge of future disaster and no tools to avert it or even warn anyone.


I am also devoted to the gods of the Brotherhood of the Phoenix, an emergent tradition that I have written about in the past. Each of these gods have a face and personality that requires reflection and lessons. Our writings, our rituals, our tradition gives us guidance as well as a chance to interact with the god. Some of the gods are clearly reflected within ourselves and it’s easy to find an affinity, a connection. Others can be harder to find, but we continue to show them respect and hospitality, knowing one day they will have lessons to impart.

One of the main goals of the Brotherhood, and a prime purpose for our interaction with the gods, is to explore aspects of ourselves as men who love men – gay, bi, queer, trans men in a broadly defined scope. Some conceive of these gods as archetypes that men who love men can relate to, when often the archetypes of other Neopagan traditions seem to exclude us. I have worked with them long enough to see them as distinct personalities and I think of them and treat them as distinct gods. They have often given me unexpected messages that are not simply the result of some abstract idea. They require self-examination and work toward embodying their lessons in a way that is authentic to our self and our identity.


This is the season of The Healer, and I have been thinking about the lessons of this god. What does it mean to be The Healer, a healer of oneself and of others? I have embraced some tools. I grew up in a medical family – my father was a medical technician and then manager of a hospital laboratory for years. My mother went to nurse’s training. Other members of my family worked in medicine in one way or another. Hygiene, nutrition, general health maintenance was a frequent topic of conversation. I embrace using food as an avenue to health, and I am always eager to learn more about the properties and processes of healthy food, as well as making it appealing to those who enjoy it (i.e. cooking).

On the other hand, I am less successful at embracing the healing properties of exercise. My inclination is often to be a homebody, rather than craving activity. I love some types of exercise, such as a walk in the woods, but it is an effort for me to get out and move. Also, I know I fail at stress management. I let stress build up in my body, tightening my muscles and making my stomach churn. It can literally make me sick, and I often fail at reaching out for ways to alleviate the stress and its effects. I also have bouts of depression, mercifully less severe than what I experienced when I was younger, but still present. It can be challenging to reach out for the help I need to ease my situation when those hit. The despair and disconnection can take hold and become a self-reinforcing loop.

So, having taken stock, I will call on the Healer to help me embody some of these better habits, and help me heal myself. I will also call on the Healer to guide me to be open to helping others with their own path of healing – physical, mental, emotional, and spiritual. This is how I will hope to gain the gifts of the Healer and take another step toward my own transformation.

Devotional Rituals to the Brotherhood Gods

The altar for the Lover, prepared for devotion

The altar for the Lover, prepared for devotion

The Brotherhood of the Phoenix is devoted to the Eight-Fold God. Our public rituals throughout the year are each devoted to one specific face of the God as we move through the cycle of the year.

In addition to the public rituals, we have tools to develop our personal relationship with the Gods. Each of us approach this a little differently, some use meditation, some write journals or poetry. There is an anthology of some of this devotional poetry that is available through the Brotherhood.

I’m going to give you a window into something that I do for my personal practice. Since my framework is devotional polytheism, I look at the faces of the God as separate gods, knowing that, as with all gods and goddesses, their own personality and identity is actually far more complex than what I see when I look at them. I interact with them as distinct persons and clear personalities, but I don’t have a dogmatic belief about their nature. The Brotherhood does not have any dogma about this matter either.

We are transitioning from the season of the Explorer to the season of the Lover, so I am going to show you my devotional ritual for the Lover.

First, I start by printing out the appropriate Eight-Fold God Prayer Candle Template provided by the Brotherhood here. These pages are intended for devotional candles (which is another method some Brothers use). For my purposes, I am going to use the God image, the prayer, and the list of correspondences off this page. As you will see, I am taking this in a different direction than just a simple candle.

I use the list of correspondences to collect items for an offering to the God. In this case, I have chosen the following for a connection to the Lover:

Vanilla Bean
Silver Candle
Peach Mango flavored coconut water

To the extent that’s feasible, I try to use things I have or are easily accessible to me. As you can see, many of these things can come from a typical grocery store. If they can come from your garden or are the result of your own labor, that’s even better.

I choose altar decorations that are compatible with the suggested colors and correspondences. In this case I chose flowers and rose quartz from the correspondences, as well as the grey cloth. I will also offer some of the flowers to the God during the ritual.

I always include some items that I can also consume, so that I can participate in the offering. I always include one liquid to be poured out. Sometimes I include an incense. This time I did not, since the chosen items already had some strong fragrances, which I did not want to overwhelm.

The idea is that the chosen items are the things that the Lover loves and appreciates. It is his taste and his embodiment. I am offering him what he likes, as any good host does, in the hope that he will feel welcome and spend time with me. I partake of these tastes and smells to bring myself closer to him.

I set these all up on the altar. It is a temporary altar, which is a focal point for the ritual. I print out and cut out the God image and place it on the altar. I also have an offering bowl to receive the items that I will be giving to the God.

I light the candle. I read the prayer provided aloud. I also usually provide a prayer of my own. I breathe. I smell the flowers.

I place the items into the offering bowl one by one, offering them to the God and also appreciating them myself – by smell, by looking, or in the case of the plum and avocado this time, I keep a few pieces for myself to eat. At each step, I raise the offering bowl, being mindful of the offering and the hospitality.

Then I pour out the drink, first to the God and then to myself.

The altar to the Lover, with the offering given

The altar to the Lover, with the offering given

At this point, I may offer another prayer, and then I sit for a while in the presence of the God. I usually keep a notebook handy, in case I receive a message or impression. Sometimes, I am inspired to write down quite a lot at this time. Sometimes, it is just a matter of being present and aware.

When I am done, I thank the God for being with me. In the Brotherhood, we do not “dismiss” the Gods. We say “I honor you always in the circle of my life” to divine presences as a closure to rituals, and then blow out the candle. It’s a closure to this interaction, but we will always welcome the ongoing presence of the God.

I typically take down the temporary altar that same day. I take the contents of the offering bowl and return it to the elements, usually putting it into the earth in my garden. I use this ritual during the season for each God, and at other times as needed, when I have felt the need to connect.

To the Divine Youth

In the Brotherhood of the Phoenix, we celebrate the faces of the Eight-Fold God according to the season. We are in the season of the Divine Youth, and he will be welcomed at our Spirit Song celebration on February 20th.

I wrote this prayer and meditation on what the Divine Youth can mean in my life.



Divine Youth,

Show me the Wonder of a new born child.

Let me see the common things of the world in a fresh way.

Bring me to a state of mind that is clean and innocent.


Let me discover how the snow feels when I pick it up. Or how mud feels when I squish it between my fingers. Let me feel how a dog feels when I pet the fur and how the dog’s tongue feels licking my face. Let me spin around again and again until I am dizzy.

Let me taste without memory or prior ideas of what I like and don’t like. Let me taste applesauce or olives or clean pure water like I’ve never tasted them before.

Let me smell a flower, baking bread, an old book, a fart – just smell and not let the thousand memories overwhelm the simple experience of smelling.

Let me see something right in front of me, so common that I forget to see it.  Really look at it. What color is it, what size and shape? Is it shiny or dull? Turn it upside down and open it up to really see it. If it’s worn or broken, don’t even think about what it was originally – see it for what it is in this moment.

Let me listen to the sounds around me with fresh ears. The hum or thumping of machines. The chirping of birds. The low roar of traffic. Is there music playing or is someone talking – don’t make out the words. Listen to the rhythm and pitch. How does it make me feel? Do I want to dance? Do I want to cry? Is someone making a point or are they trying to soothe? Let it wash over me.


Divine Youth,

Let me experience and puzzle over feelings and tastes and smells and sights and sounds.

Let me set aside what I think I know and see the world with a new vision.

Let me feel Wonder.

Some thoughts about the Brotherhood of the Phoenix

Between writing about the Brotherhood of the Phoenix on my blog (and dealing with the questions and comments) and meeting some of the Seekers looking at our tradition with their questions, I wanted to address a few misconceptions about the Brotherhood of the Phoenix.

Keep in mind, I am not one of the leaders or founders of the Brotherhood of the Phoenix. I am speaking for myself here, and according to my observations. This is not an official Brotherhood statement. I have run these thoughts past some of the other Brothers and they agreed with the ideas presented here.


Is the Brotherhood an ancient tradition?

We are influenced by various traditions and histories. We look to certain spiritual heroes and ancestors. But we do not claim to be inheritors of any ancient lineage. To us, in this time and space, what it means to be a man who loves men is the result of a certain set of cultural circumstances that form our gender and sexual identities. The cultural advantages and limitations of being a “man” do not necessarily translate to other cultures and other times. The cultural meanings of being “homosexual”, “gay”, “bisexual” or “queer” are also specific to this time and this place.

We are an emergent tradition – one that fits a need to serve a specific population. We feel that the binary male-female fertility rites that formed the centerpiece of certain Neopagan traditions do not feel central to our experience. We seek out (and have found) powers and deities that resonate with our own experiences and stages of life.  We are not a Reconstructionist tradition – we realize that those from the past, and particularly those in ancient cultures, would not see or experience deity through the particular lens that we have.


Does the Brotherhood limit member participation in other religious traditions?

I personally know of Brothers who have personal practices that includes Norse, Kemetic, Greco-Roman, Celtic, Hindu and Buddhist traditions. We have Ceremonial Magicians and those who practice traditional Witchcraft and Hoodoo. We even have those who come to our rituals who consider themselves practicing Christians. Nothing in the Brotherhood requires our participants to renounce or abandon their own beliefs or practices. Since our celebrations don’t tend to coincide with other Neopagan observances, we don’t usually force Brothers to choose between commitments.


Does the Brotherhood exclude participation from friends and visitors?

Yes, we do limit many of our events and membership to the Brotherhood to self-defined “men who love men”. A couple years ago, I discussed my own thought process about this limitation here.

At least twice per year (and likely more often in the future), we invite all people aged 18 and over to participate in our public rituals, regardless of gender or sexual identity, and these rituals are some of our most well attended events. We also do outreach to the larger community. For example, we will be leading one of the public rituals at Chicagoland Pagan Pride this year. We do reach out to a larger community and we are glad to engage in a constructive way with those outside of our group.


Are Brotherhood events a place to hook up?

Brothers and seekers at our events come together for spiritual teaching and experience. We also offer fellowship and some social time – particularly during our potlucks that happen after our public rituals. We offer a place to meet others that you may not encounter otherwise. But the goal is not specifically about dating or sexual encounters. In fact, one of the core values of this organization is that we see value in one another beyond dating and outside of the often competitive and objectifying world of sexual desirability.

This is not to say that dating and sexual partnering doesn’t happen – it does and we don’t have any rules against it. We don’t exclude it. But it is not the purpose of the gatherings or the Brotherhood.


Will the Brotherhood be my new best friends?

You will probably meet some people at Brotherhood events that are not like people you would meet in other contexts. They are interested, or at least open to, Neopagan spirituality. Some of them will be free-spirited and quick to encourage and show affection. Some of them may have quirky commonalities with you. But remember that here, just like anywhere else, true friendship must be earned.

If you approach with an open heart and a willingness to be honest and share, you will be in a better place to allow bonding to flourish. But remember that we are all individuals with our own interests, tastes, commitments, tolerances, and sets of existing friends. Friendship bonding outside of Brotherhood events may not happen.


If you want to see what the Brotherhood is, please visit our website, our Facebook page, attend one of our events, and check out our blog posts featuring writing by Brothers. Feel free to reach out to us with questions. But mostly, we encourage you to come to one of our public rituals, if you are able (posted on the webpage and Facebook). The experience that we create will be the most powerful statement about who we are and what we do.

Manifesting the Elder – Brotherhood of the Phoenix

A feature of the public rituals of the Brotherhood of the Phoenix is when one of the Brothers manifests one of the eight faces of the Queer God. Earlier this month, for the first time, I was the one who took this role. It was a big step for me, and one that only came after training and preparation. Eight months ago, I said it was something that scared me – both in terms of having the God speak through me and being the center of attention in that context. As it turned out, the former was a great help with the latter, since the presentation was not entirely “me”. I felt suffused with the calm energy of the Elder, which guided me through it.

The whole thing went surprisingly well and the message was well received by those who attended. I wrote up some of the presentation, which is now shared on the Brotherhood’s website.

Reflections of the Elder

Giving Thanks 2015


(These beauties aren’t for eating)

I wrote about Thanksgiving a couple years ago, and I still agree with my sentiments from that time. I believe in the “giving thanks” part of Thanksgiving, even if I don’t support some of the history and traditions.

I am keeping a gratitude journal this month in the days leading up to Thanksgiving. It is a powerful exercise. Even if it is sometimes repetitive. Home, friends, family, health, food, job, culture, freedoms, support – these things show up again and again, and with good reason. The shades of meaning often change as time passes.

This year, as my father becomes increasingly frail and slides further into dementia, I am overwhelmed with gratitude for my sister, who is his caregiver and who has made incredible sacrifices to keep him as safe and healthy as possible under the circumstances. I am always grateful for family, but this specific gratitude is central to my mind this year.

If am grateful to my neighbor who allowed me to use his yard for a garden. The experience of working so intimately with the plants that give us life is a pleasure and privilege for me. Living in a city, I’m often disconnected from the source of my food, and I love this opportunity to watch it grow, and to learn how to help it along. I am a beginner in this process, but my neighbor’s help has meant so much to take these steps.

I am grateful for the Brotherhood of the Phoenix, which has given me a spiritual home and made me a part of a community. This year, I was elected to our council, received training to become a celebrant and to aspect and manifest the gods of the order. They have provided mentorship and support and they have added depth and resonance to my spiritual practice.

John Beckett wrote a piece about being thankful for the Pagan community this week. I want to echo that, too. It can be frustrating in its contentiousness, the cluelessness of some parties, the lack of cooperation about important issues, but I’m so glad that the “big tent” Pagan community exists. The very diversity of paths and traditions within this group means that there will rarely be agreement, but the visibility enabled by the combined community gives it strength and holds a beacon to those who seek these paths. It is also a network to rally together when any of us are in need or under attack. It is a source for news beyond the biased and ignorant media outlets.

I am grateful for so many other advantages that I have and positive things in my life. Some days it is hard to remember these when the list of tragedies and threats fill up our minds. But it’s important to take a breath and recall the gifts, the abilities, the strengths, so that we can continue the work of living and helping the world around us.