Just a quick note to let you all know that my new devotional is available: "Day Star and Whirling Wheel: Honoring the Sun and Moon in the Northern Tradition."
From the back of the book: In the Northern Tradition, the Sun is represented by the Goddess Sunna, and the Moon by her divine brother Mani. They give their names to two of the days of the week, and their rays shine down upon us, giving life and inspiration. This devotional is dedicated to them, and to their family. They are more than mere personifications; they bring joy and peace to every day of our lives. We saw them first in the sky as children, and now we can understand and reverence them even more fully with the help of this book.
It's available from asphodelpress.com, lulu.com and, in a few weeks, amazon.com.
Be well
Galina Krasskova
Wednesday, November 4, 2009
Tuesday, October 27, 2009
Retooling the Rosary
By Galina Krasskova
I miss the rosary. I’ve been Heathen for close to fifteen years. I’m a priest, shaman, godatheow and utterly devoted to Odin and the other Gods. But I was raised Catholic and while I have no connection with that religion anymore, I miss some aspects of devotional regalia used to good effect within this religion. Perhaps it is simply that I remember my grandmother, whom I loved dearly, praying the rosary (she had quite a devotion to the Virgin Mary); or perhaps it is that we are patterned by where we’ve been, where we’ve walked, and those practices that first opened us to the Gods, even if these things are longer part of our spiritual practice. I learned to pray at my grandmother’s knee and though I’m owned by a completely different family of Gods than she was, that early training has been immensely useful.
It wasn’t until recently, when speaking with a couple of colleagues, also Heathen, that I realized I wasn’t alone in missing the rosary, prayer cards, and certain aspects of ritual. There is something very compelling about a certain type of prayer, particularly a prayer that at any given time is being said all over the world, and has been said regularly all over the world since the fourteenth century. There is something equally compelling about having a tool that speaks to the physical senses as a mnemonic, engaging us with heart and hands in prayer and remembrance of our Gods. I can’t do anything about prayer cards – I’m no artist, but I know a little something about constructing and deconstructing prayers. I believe that there is merit in examining the religious practices with which we were raised and repurposing that which is helpful. A tool is a tool after all, whether it’s used by a Christian, Pagan, Heathen, Muslim, or any other religious person—and why should they have all the fun!
We can never escape where we’ve been, and that’s ok. We can, however, make our early exposure to various religious practices work for us. My adopted mom was the first one to open my eyes to this. I have used prayer beads for years, but never anything approximating a rosary and I remain surprised at how much I miss the five sets of ten. There’s something about that pattern, a familiarity that feels right. I have half a dozen sets of prayer beads that I use regularly and it was only recently that I thought about reworking the rosary (after finding a set in the deepest, prettiest shade of Wodinic blue…). My mom was the inspiration for this work. When I was writing “Feeding the Flame,” she gave me a prayer, which I will share with you below. It was a very moving prayer to Loki and Sigyn, the Gods to whom she is dedicated. She said that while she personally is no fan of Christianity, she often found herself missing the “Our Father” prayer. So, being a woman devoted to a mystic, almost monastic path, she sat down and meditated on what exactly she was missing, because it certainly wasn’t the Christian God. She realized, through her discernment, that she missed the message of the prayer and so she wrote her own, that encompassed what she felt that prayer could say to her own Gods. I have followed suit.
So for those Heathens and Pagans like me, who love prayer beads and find them immensely nourishing spiritually, who love their Gods and Goddesses, who have absolutely no desire to go back to their birth religions, but who feel that maybe, the monotheists oughtn’t to corner the market on beautiful prayer tools, I offer this reworked rosary below. Call it what you want. I know that for me, it restores a practice that I have long missed.
Reworking the Rosary: The Prayers
One of the things that I find fascinating about rosaries, is that there are so many lovely variations on them. You could make your own, or purchase one. For me, this became in part, a means of also honoring my grandmother, because I was able to use her rosary for my own prayers, which I found especially nice.
Most rosaries begin with a cross. I suggest respectfully removing the cross, and any other Christian religious medals (there is often a center medallion to the Virgin Mary). I encourage respect because I don’t believe it wise to show disrespect for any Deity. Remove the cross and medal (if there is one, mine had a large bead there) and give it to a Christian friend. I took mine to a Church and left it there. It may seem a silly precaution but as I said, it’s never a bad thing to be respectful, even if the Deity in question isn’t yours.
After you have removed the cross (and medal) affix a religious pendant of your own choice, a pentacle, hammer, or other Pagan or Heathen symbol. If your rosary also had a central medallion, replace that with a bead or metal ring, or whatever you feel will work for you. I want to reiterate again that this is not to be done out of disrespect for the Christian Gods. I remove these things out of respect for both my Gods and theirs.
The original order of prayers for the Catholic rosary is as follows:
1. Apostles Creed
2. Our Father
3. Hail Mary
4. Hail Mary
5. Hail Mary
6. Glory Be
7. Our Father
8. One Hail Mary per each bead in the sets of ten.
9. One Our Father on the spacers between the sets of ten.
10. Hail Holy Queen prayer to conclude.
Obviously, we’re not going to use those prayers. Once you’ve made the rosary your own, I offer the following prayers:
Begin with the religious pendant. On mine, I use a Prayer of Service from Raven Kaldera’s book “Dark Moon Rising” and I give that here, but if this isn’t your proverbial cup of tea, feel free to write your own.
1. Prayer of Service
(from “Dark Moon Rising” by Raven Kaldera)
I offer myself to Your will,
To better serve Your needs.
I offer myself as Your tool,
For my path is one of usefulness.
I offer myself to be used,
For to be used is to be valued.
I offer myself to be honed
To give a finer edge.
I offer myself to be changed,
That I may become a vessel,
A manifestation of Your will.
2.“Teach me, oh my Gods, to have correct knowledge and understanding, for Your blessing is all that I desire. Speak Your words in my ear, oh Makers of all Things, and set Your wisdom in my heart. (This has been adapted by my friend Sophie Reicher from an Enochian prayer).
3. I bind myself today to the Holy Powers:
Their hands to guide me,
Their wisdom to teach me,
Their ears to hear me,
Their words to give me speech,
Their will to use me,
My heart, always, ever always, to love Them.
(repeat for 4 and 5).
6. Sigdrifa's Prayer
7. Lord and Lady Prayer (given below)
8. In the sets of ten, in place of the Hail Mary say:
Hail to the Gods and Goddesses.
Your grace illumines all things.
Your gifts shine forth,
Making fruitful nine mighty worlds.
Blessed are those that serve You.
Blessed are those that seek You out.
Holy Powers, Makers of all things,
Bless and protect us in Your mercy.
Lead us along the twisting pathways of our wyrd
And when it is time, guide us safely along the Hel-road.
9. On each of the spaces between sets of ten, in place of the “Our Father” say:
My Lord and My Lady, my Beloved Ones,
May those you call always hear Your voice.
May I always love You beyond trust and mistrust.
May my surrender be complete and voluntary.
Give me this day the grace of Your presence.
When I fail You of Your kindness,
Permit me to make amends.
Use me and teach me according to Your will,
And deliver me from all complacency.
This prayer was written by Fuensanta Arismendi. She would insert the names of Loki and Sigyn, but since not everyone is dedicated to these Gods, I recommend, after the words ‘My Lord and My Lady,” inserting the names of the Gods that you do most often honor and most deeply love.
10. Once you have gone through all five sets of ten, you will arrive again at the spacer bead tying everything together. Repeat Sigdrifa’s prayer to conclude.
For those of you reading this who may use prayer beads in your own practice, I would love to know what people are doing. Please feel free to share in the comments or via email Krasskova at gmail.com.
Useful links:
Wikipedia entry on the rosary: http://en.wikipedia.org/wiki/Rosary
History of the Rosary: http://www.rosaryworkshop.com/HistoriesIndex.htm
Gorgeous rosaries for sale: http://magnificatrosaries.com/_wsn/page11.html
Pagan Prayer Beads: http://www.pagan-prayerbeads.com/
Unpacking the Pagan Prayer Beads: http://www.getreligion.org/?p=2344
I miss the rosary. I’ve been Heathen for close to fifteen years. I’m a priest, shaman, godatheow and utterly devoted to Odin and the other Gods. But I was raised Catholic and while I have no connection with that religion anymore, I miss some aspects of devotional regalia used to good effect within this religion. Perhaps it is simply that I remember my grandmother, whom I loved dearly, praying the rosary (she had quite a devotion to the Virgin Mary); or perhaps it is that we are patterned by where we’ve been, where we’ve walked, and those practices that first opened us to the Gods, even if these things are longer part of our spiritual practice. I learned to pray at my grandmother’s knee and though I’m owned by a completely different family of Gods than she was, that early training has been immensely useful.
It wasn’t until recently, when speaking with a couple of colleagues, also Heathen, that I realized I wasn’t alone in missing the rosary, prayer cards, and certain aspects of ritual. There is something very compelling about a certain type of prayer, particularly a prayer that at any given time is being said all over the world, and has been said regularly all over the world since the fourteenth century. There is something equally compelling about having a tool that speaks to the physical senses as a mnemonic, engaging us with heart and hands in prayer and remembrance of our Gods. I can’t do anything about prayer cards – I’m no artist, but I know a little something about constructing and deconstructing prayers. I believe that there is merit in examining the religious practices with which we were raised and repurposing that which is helpful. A tool is a tool after all, whether it’s used by a Christian, Pagan, Heathen, Muslim, or any other religious person—and why should they have all the fun!
We can never escape where we’ve been, and that’s ok. We can, however, make our early exposure to various religious practices work for us. My adopted mom was the first one to open my eyes to this. I have used prayer beads for years, but never anything approximating a rosary and I remain surprised at how much I miss the five sets of ten. There’s something about that pattern, a familiarity that feels right. I have half a dozen sets of prayer beads that I use regularly and it was only recently that I thought about reworking the rosary (after finding a set in the deepest, prettiest shade of Wodinic blue…). My mom was the inspiration for this work. When I was writing “Feeding the Flame,” she gave me a prayer, which I will share with you below. It was a very moving prayer to Loki and Sigyn, the Gods to whom she is dedicated. She said that while she personally is no fan of Christianity, she often found herself missing the “Our Father” prayer. So, being a woman devoted to a mystic, almost monastic path, she sat down and meditated on what exactly she was missing, because it certainly wasn’t the Christian God. She realized, through her discernment, that she missed the message of the prayer and so she wrote her own, that encompassed what she felt that prayer could say to her own Gods. I have followed suit.
So for those Heathens and Pagans like me, who love prayer beads and find them immensely nourishing spiritually, who love their Gods and Goddesses, who have absolutely no desire to go back to their birth religions, but who feel that maybe, the monotheists oughtn’t to corner the market on beautiful prayer tools, I offer this reworked rosary below. Call it what you want. I know that for me, it restores a practice that I have long missed.
Reworking the Rosary: The Prayers
One of the things that I find fascinating about rosaries, is that there are so many lovely variations on them. You could make your own, or purchase one. For me, this became in part, a means of also honoring my grandmother, because I was able to use her rosary for my own prayers, which I found especially nice.
Most rosaries begin with a cross. I suggest respectfully removing the cross, and any other Christian religious medals (there is often a center medallion to the Virgin Mary). I encourage respect because I don’t believe it wise to show disrespect for any Deity. Remove the cross and medal (if there is one, mine had a large bead there) and give it to a Christian friend. I took mine to a Church and left it there. It may seem a silly precaution but as I said, it’s never a bad thing to be respectful, even if the Deity in question isn’t yours.
After you have removed the cross (and medal) affix a religious pendant of your own choice, a pentacle, hammer, or other Pagan or Heathen symbol. If your rosary also had a central medallion, replace that with a bead or metal ring, or whatever you feel will work for you. I want to reiterate again that this is not to be done out of disrespect for the Christian Gods. I remove these things out of respect for both my Gods and theirs.
The original order of prayers for the Catholic rosary is as follows:
1. Apostles Creed
2. Our Father
3. Hail Mary
4. Hail Mary
5. Hail Mary
6. Glory Be
7. Our Father
8. One Hail Mary per each bead in the sets of ten.
9. One Our Father on the spacers between the sets of ten.
10. Hail Holy Queen prayer to conclude.
Obviously, we’re not going to use those prayers. Once you’ve made the rosary your own, I offer the following prayers:
Begin with the religious pendant. On mine, I use a Prayer of Service from Raven Kaldera’s book “Dark Moon Rising” and I give that here, but if this isn’t your proverbial cup of tea, feel free to write your own.
1. Prayer of Service
(from “Dark Moon Rising” by Raven Kaldera)
I offer myself to Your will,
To better serve Your needs.
I offer myself as Your tool,
For my path is one of usefulness.
I offer myself to be used,
For to be used is to be valued.
I offer myself to be honed
To give a finer edge.
I offer myself to be changed,
That I may become a vessel,
A manifestation of Your will.
2.“Teach me, oh my Gods, to have correct knowledge and understanding, for Your blessing is all that I desire. Speak Your words in my ear, oh Makers of all Things, and set Your wisdom in my heart. (This has been adapted by my friend Sophie Reicher from an Enochian prayer).
3. I bind myself today to the Holy Powers:
Their hands to guide me,
Their wisdom to teach me,
Their ears to hear me,
Their words to give me speech,
Their will to use me,
My heart, always, ever always, to love Them.
(repeat for 4 and 5).
6. Sigdrifa's Prayer
7. Lord and Lady Prayer (given below)
8. In the sets of ten, in place of the Hail Mary say:
Hail to the Gods and Goddesses.
Your grace illumines all things.
Your gifts shine forth,
Making fruitful nine mighty worlds.
Blessed are those that serve You.
Blessed are those that seek You out.
Holy Powers, Makers of all things,
Bless and protect us in Your mercy.
Lead us along the twisting pathways of our wyrd
And when it is time, guide us safely along the Hel-road.
9. On each of the spaces between sets of ten, in place of the “Our Father” say:
My Lord and My Lady, my Beloved Ones,
May those you call always hear Your voice.
May I always love You beyond trust and mistrust.
May my surrender be complete and voluntary.
Give me this day the grace of Your presence.
When I fail You of Your kindness,
Permit me to make amends.
Use me and teach me according to Your will,
And deliver me from all complacency.
This prayer was written by Fuensanta Arismendi. She would insert the names of Loki and Sigyn, but since not everyone is dedicated to these Gods, I recommend, after the words ‘My Lord and My Lady,” inserting the names of the Gods that you do most often honor and most deeply love.
10. Once you have gone through all five sets of ten, you will arrive again at the spacer bead tying everything together. Repeat Sigdrifa’s prayer to conclude.
For those of you reading this who may use prayer beads in your own practice, I would love to know what people are doing. Please feel free to share in the comments or via email Krasskova at gmail.com.
Useful links:
Wikipedia entry on the rosary: http://en.wikipedia.org/wiki/Rosary
History of the Rosary: http://www.rosaryworkshop.com/HistoriesIndex.htm
Gorgeous rosaries for sale: http://magnificatrosaries.com/_wsn/page11.html
Pagan Prayer Beads: http://www.pagan-prayerbeads.com/
Unpacking the Pagan Prayer Beads: http://www.getreligion.org/?p=2344
Wednesday, October 21, 2009
Discrimination in NY
http://wildhunt.org/blog/2009/10/the-endangered-maetreum-of-cybele.html.
This temple to Cybele in upstate NY is facing serious discrimination, ostensibly because they are Pagan but also likely because they are trans folk/trans friendly. If anyone can help, please consider doing so. These people are not only legitimate, but they are doing the Work. When the Gods came calling with a difficult task, they stepped up to the plate. If you are not in a position where you can offer any support, please keep them in your prayers.
For those of you who think this doesn't concern you consider: do we want a legal precedent set that encourages discrimination of polytheists? THAT has the potential to affect us all.
This temple to Cybele in upstate NY is facing serious discrimination, ostensibly because they are Pagan but also likely because they are trans folk/trans friendly. If anyone can help, please consider doing so. These people are not only legitimate, but they are doing the Work. When the Gods came calling with a difficult task, they stepped up to the plate. If you are not in a position where you can offer any support, please keep them in your prayers.
For those of you who think this doesn't concern you consider: do we want a legal precedent set that encourages discrimination of polytheists? THAT has the potential to affect us all.
Tuesday, August 25, 2009
New Devotional Now Available
I'd like to let folks know that my newest book is out. The title is "Sigyn: Our Lady of the Staying Power." It's a devotional to one of the most often ignored Goddesses of the Northern Tradition. Sigyn is the Goddess of constancy and compassion and one of the wives of the Trickster God Loki. This book honors Her with a collection of prayers, poems, articles, meditations, and rituals. The book is currently available at lulu.com, asphodelpress.com, and amazon.com.
Check it out, folks.
many thanks,
Galina Krasskova
(who has been swamped with moving into a new house and finishing grad school but will soon be back to a regular posting schedule :) )
Check it out, folks.
many thanks,
Galina Krasskova
(who has been swamped with moving into a new house and finishing grad school but will soon be back to a regular posting schedule :) )
Tuesday, July 28, 2009
a very crazy summer
But posting will resume with regularity soon, promise. In the mean time, here is a very funny article about a current political situation that I find absolutely ridiculous.
http://www.hereticalideas.com/2009/07/is-barack-obama-an-american-citizen/
enjoy,
the editor
http://www.hereticalideas.com/2009/07/is-barack-obama-an-american-citizen/
enjoy,
the editor
Friday, July 3, 2009
Personal Gnosis Responsibilities Part 3: Group Leaders and Gatekeepers
By Raven Kaldera
In the early days of Neo-Paganism, many groups strove to be as nonjudgmental as possible, usually as a reaction to the religions of their upbringing. Some group leaders were careful to point out that while they might have administrative duties – making sure that the incense got bought, and that there were enough candles of the proper colors, and that the ritual speakers had all their lines – they weren’t there to tell anyone what to believe. Eventually, as some groups created more unwavering doctrine and dogma, it was slowly accepted in many of them that if belief in a certain theology is integral to the practice of the group, the leader (or the Council of Elders, or whoever else is chosen for the task) has the right and obligation to take on the task of Sacred Gatekeeper, deciding what beliefs and practices will be acceptable within that practice.
Part of the reluctance of leaders to take on the gatekeeping task has been the reluctance of Neo-Pagan group members to let them. Many Neo-Pagans left religions where they had bad experiences with gatekeepers, and they are wary of allowing anyone else to decide anything about their spiritual experience, ever again. Some individuals (and even some groups) commit strongly enough to this ideal that they staunchly support the concept not only of everyone choosing their own personal spiritual path, but of a group practice where there are no boundaries around what anyone might choose to do spiritually at any moment. People being who and what they are, however, this sort of thing rarely works for a mixed group of people. Spirituality may be deeply personal and individual, but religion is a group practice and any group practice requires compromise, if only to figure out what the heck this random bunch of people is going to be doing together tonight.
So now, to one extent or another, we have group leaders (or elders, or whatever title is used) whose job is to decide on and guard the boundaries of what-our-group-does from what-our-group-doesn’t-do. Part of that job will inevitably require them to evaluate the personal gnosis of anyone who wants to make changes based on inspiration of some sort. This is a heavy and uncomfortable responsibility. Most don’t relish the job of having to tell the bright-eyed member brimming with devotion and enthusiasm that after long and thoughtful scrutiny, this innovation does not fit with the concepts that the leader has been charged to protect. It’s hard to say those things in the face of someone else’s spiritual dreams, knowing that your decision may well be interpreted as a denigration of their devotion, their psychic ability, their intelligence, or even their sanity. It’s even harder to remain open and compassionate in the wake of the bitterness and resentment that often follows. The temptation to rebuff them, to enclose one’s self in the righteousness of one’s position of rules-guardian, is often strong.
This is why the leader of a religious group needs to remain compassionate and flexible about how the boundaries are enforced, and be able to come up with imaginative ways to make situations work. If it isn’t appropriate to do this activity that Quetzalcoatl has asked for in the main Greek-oriented Solstice ritual, might it be possible to hold a separate small ritual on another day? Could there be instead a workshop or discussion held about Quetzalcoatl? It’s also possible to tell the Message Bearer that things have to move more slowly; perhaps the group members need some information over time to get used to the idea of Quetzalcoatl, and patient “pre-briefing” over a number of months will bring a better result than forcing something onto a reluctant group.
If the personal gnosis is not something that the leader believes that the group can endorse at all, there’s a lot of credit that can be built by actively aiding the Message Bearer in question to find a group that accept their gnosis, or at least get them in touch with like-minded people. Just the fact that the gatekeeper is willing to help with that, or to designate someone to help with that, goes a long way toward counteracting the potential impression of all the personal denigrations listed in the last paragraph. There’s also a good deal of high moral ground in having done everything you can to be respectful of your member’s gnosis while still refraining from compromising your own boundaries.
In the event that the Message Bearer facing you down states that God X demands this and there will be consequences to pay if it doesn’t happen, the leader needs to be willing to verbally accept those consequences, even if the leader secretly believes that they are imaginary. (If nothing else, there will be social consequences regarding the leader’s relationship with the Message Bearer, and any other members who see the process happen.) This is where it’s often good for a leader to have a couple of trusted diviners that they can call on – if I refuse to do this because I don’t believe that my community will accept it well, will Quetzalcoatl really smite me, or is this particular Message Bearer overreacting and misinterpreting?
It also lends credibility if the group has a process for judging personal gnosis that isn’t just the leader’s whim. While the leader may have given the matter several days of deep thought and prayer and a couple of Tarot readings, it can still look like a whim to the people who don’t see that part. A public process that is moderated by the leader, or at least a public advisory committee, can lend more transparency and thus more trust to the process. (We’ll discuss a few examples of these in a different section.) More credibility is also extended to the leader whose own personal gnosis is publicly submitted to this process when there is any question in the group.
It’s fair for a leader who is facing down an intractable Message Bearer to remind them of their responsibilities as per the last section (perhaps by giving them a copy to read or reread) and then calmly ask how the Message Bearer intends to find a way to make the message convincing and acceptable to members of the group who honestly believe X or Y. It may help for the leader to remind the Message Bearer that those people are also under the leader’s purview, and also deserve to be part of his/her sacred trust to protect and be fair to all. Simply squaring off in oppositional positions of “Champion Of The Gods” and “Champion Of The People” will be counterproductive; it behooves the leader to undermine the assumption that those archetypal roles are inevitable, in any way possible.
(Some groups don’t have single leaders, but rotate the leadership or function in consensus. For these groups, the challenge is even greater. It doesn’t mean that they can ignore the standards below. Instead, it means that every single person in the group with influence must be held to these standards, without exception. No one ever said that taking responsibility would be easy.)
So, given that, what standards should group members – new and long-term – hold for the people who carry the sacred trust of being the spiritual gatekeeper for a group? We asked a number of Pagans this question over a period of time. How would a group leader have to behave in order to gain your trust as someone authorized to judge any personal gnosis you bring to their group? The following list is a reflection of those responses:
1. They are generally honorable people with a good track record of keeping their commitments and treating their members well.
2. They are known for being honest and not deceptive. They know what they know, and what they don’t know, and are clear about that.
3. They accept criticism gracefully and maturely, apologize and make amends for their mistakes, and firmly hold to their decisions when they don’t think the criticism is valid.
4. They are clear and open about their spiritual beliefs, including the values that they extrapolate from those beliefs, and how those values might be put into practice. (“One of our sacred poems says X, and to me that means that I should always do Y, and in a situation that called for Y I’d react this way.”) They are willing to talk about both their passion for their faith and the times when they’ve been assaulted by doubts. (Be suspicious of a group leader who says that they’ve never had doubts, if only about their ability to live up to their own faith’s tenets.)
5. They are clear on where their authority begins and ends, how those boundaries were set, and whether all the members of their group agree on those boundaries. They are clear on what the group’s core values and beliefs are, and whether all members of the group actually believe them, and to what extent those core values and beliefs are held in other groups of the same tradition. They do not claim moral or spiritual authority over people outside of their group who did not consent to it.
6. They have handled the personal gnosis of members skillfully in the past – “skillfully” meaning in ways that have not created clouds of drama, and have satisfied all members to the greatest extent that they could be satisfied while not compromising the structure of the group. They have implemented (or inherited and used) a workable system for judging personal gnosis that has proven itself to be reasonably reliable.
7. They speak courteously about the personal gnosis of others, both inside and outside of their group, even when – perhaps especially when – it differs strongly from their own. They encourage similar courtesy among their members, and quash backbiting. They may firmly disagree with someone else’s position, but they do not descend into personal attacks or unfounded accusations designed to throw suspicion on the character of people with opposing gnosis, and openly discourage such reactions among their members. They differentiate between unwanted behavior and unwanted gnosis in former members – rather than “Joe was an evil pantheist who thought that Pan and Frey were the same god,” it should be “Joe disrupted a ritual and upset people by calling Pan by the name of Frey even when we’d asked him not to bring that up in group rites.”
8. They react to accusations of bad behavior by group members by thoroughly investigating the problem before stating an opinion on it, and they ask group members to similarly reserve judgment until the investigations are finished and a report made. (This should be especially true with regard to bad behavior that stems from someone’s personal gnosis.) They discourage intra-group hysteria and drama, and provide a constant voice of reason. They investigate multiple sources of the accusations, and cross-check all sides equally. They do not consider harm to be done unless someone is willing to come forth and claim that they have been harmed; accusations that “I heard on the Internet that they hurt someone, but I don’t know who that is,” should not be counted as useful information in an investigation.
9. They react to accusations of bad behavior by people outside the group by first thoroughly investigating as to whether the actions of the accused will actually affect the group in any meaningful way, besides providing gossip fodder. If the answer is no, they remind the group of this and refocus them back onto their own practice. If the answer is yes, they thoroughly investigate the problem before stating an opinion on it, and again ask group members to reserve judgment until they are finished. They remember at all times that most people enjoy a state of exciting drama over a state of boring peace, and will consciously or unconsciously attempt to proliferate the drama. They remind people over and over that if something is alleged, it should be proven before it is believed. A good group leader is a speaker for the truth, and rumors are the enemy of truth.
10. If someone has at one point claimed to be harmed by someone’s actions, but is unwilling to discuss this or stand forth, the group leader should offer their protection for speaking the truth. If this does not suffice, the claimant must be told that their experience will be discounted if they are not willing to stand behind it. This is a hard point, and many group leaders give way before someone’s wish to be safely anonymous and still have their “attacker” punished, especially when it’s near-impossible to tell whether the “accuser” is simply too frightened or is unwilling to defend a partially or completely untrue accusation. However, the leader owes it to the group to give them trustworthy evidence as to whether to believe something that may affect them, and this sometimes means making unpopular decisions between privacy and group stability.
11. They react to fears of possible outside negative influences by calmly and objectively investigating the likelihood of the influence affecting their group (beyond merely frightening people). If the possibility proves itself to be negligible, they calm down the fearful in the group.
12. If , for whatever reason, they are unable to investigate any of these problems calmly and objectively due to personal issues, they appoint someone whose judgment they trust and who can be calm and rational about the problem (perhaps because they’re not involved with the group) to investigate for them. This assumes that they have such trusted individuals to call on, which they should.
13. They have good problem-solving skills, and they are quicker to attempt to resolve conflict than to start it. They are good at conflict resolution, and they encourage courtesy and appreciation for each other in all their members.
14. They are appreciative of the strong points of their members, and accepting of their personal idiosyncrasies. One Pagan woman commented that she was more able to trust the opinion of a group leader who accepted her as a person. Another commented on the importance of giving credit where credit was due: “Joe, if I wanted advice on X, you’d be the first person I’d come to. However, this is Y, and I need to listen to someone who’s as experienced in Y as you are at X. Where the problem infringes on X, that’s where I’m going to take your opinion more seriously.”
Being the leader of a religious group is one of the most difficult jobs ever given to a human being. It’s often assumed (even if it’s not part of your group’s official doctrine) that you will be some sort of intermediary between the Divine and the people, especially if you’re a priest/ess and not just an administrator. When a Message Bearer shows up, it can create insecurities: “I’m the priest, why didn’t they give me the message?” In some cases, it may be useful to ask whether the message was sent by this medium for a reason, a reason that has nothing to do with the group you protect and everything to do with learning lessons about your own triggers and issues. While that may not be the case, it’s certainly worth musing about, if only when you’re home alone. It might even be true if the message is entirely false; it might be the Universe testing your ability to gracefully handle such things. So long as we deal with real Gods and spirits, and they continue to be interested in assisting our evolution, such ambivalent lessons will keep occurring throughout our lifetimes.
In the early days of Neo-Paganism, many groups strove to be as nonjudgmental as possible, usually as a reaction to the religions of their upbringing. Some group leaders were careful to point out that while they might have administrative duties – making sure that the incense got bought, and that there were enough candles of the proper colors, and that the ritual speakers had all their lines – they weren’t there to tell anyone what to believe. Eventually, as some groups created more unwavering doctrine and dogma, it was slowly accepted in many of them that if belief in a certain theology is integral to the practice of the group, the leader (or the Council of Elders, or whoever else is chosen for the task) has the right and obligation to take on the task of Sacred Gatekeeper, deciding what beliefs and practices will be acceptable within that practice.
Part of the reluctance of leaders to take on the gatekeeping task has been the reluctance of Neo-Pagan group members to let them. Many Neo-Pagans left religions where they had bad experiences with gatekeepers, and they are wary of allowing anyone else to decide anything about their spiritual experience, ever again. Some individuals (and even some groups) commit strongly enough to this ideal that they staunchly support the concept not only of everyone choosing their own personal spiritual path, but of a group practice where there are no boundaries around what anyone might choose to do spiritually at any moment. People being who and what they are, however, this sort of thing rarely works for a mixed group of people. Spirituality may be deeply personal and individual, but religion is a group practice and any group practice requires compromise, if only to figure out what the heck this random bunch of people is going to be doing together tonight.
So now, to one extent or another, we have group leaders (or elders, or whatever title is used) whose job is to decide on and guard the boundaries of what-our-group-does from what-our-group-doesn’t-do. Part of that job will inevitably require them to evaluate the personal gnosis of anyone who wants to make changes based on inspiration of some sort. This is a heavy and uncomfortable responsibility. Most don’t relish the job of having to tell the bright-eyed member brimming with devotion and enthusiasm that after long and thoughtful scrutiny, this innovation does not fit with the concepts that the leader has been charged to protect. It’s hard to say those things in the face of someone else’s spiritual dreams, knowing that your decision may well be interpreted as a denigration of their devotion, their psychic ability, their intelligence, or even their sanity. It’s even harder to remain open and compassionate in the wake of the bitterness and resentment that often follows. The temptation to rebuff them, to enclose one’s self in the righteousness of one’s position of rules-guardian, is often strong.
This is why the leader of a religious group needs to remain compassionate and flexible about how the boundaries are enforced, and be able to come up with imaginative ways to make situations work. If it isn’t appropriate to do this activity that Quetzalcoatl has asked for in the main Greek-oriented Solstice ritual, might it be possible to hold a separate small ritual on another day? Could there be instead a workshop or discussion held about Quetzalcoatl? It’s also possible to tell the Message Bearer that things have to move more slowly; perhaps the group members need some information over time to get used to the idea of Quetzalcoatl, and patient “pre-briefing” over a number of months will bring a better result than forcing something onto a reluctant group.
If the personal gnosis is not something that the leader believes that the group can endorse at all, there’s a lot of credit that can be built by actively aiding the Message Bearer in question to find a group that accept their gnosis, or at least get them in touch with like-minded people. Just the fact that the gatekeeper is willing to help with that, or to designate someone to help with that, goes a long way toward counteracting the potential impression of all the personal denigrations listed in the last paragraph. There’s also a good deal of high moral ground in having done everything you can to be respectful of your member’s gnosis while still refraining from compromising your own boundaries.
In the event that the Message Bearer facing you down states that God X demands this and there will be consequences to pay if it doesn’t happen, the leader needs to be willing to verbally accept those consequences, even if the leader secretly believes that they are imaginary. (If nothing else, there will be social consequences regarding the leader’s relationship with the Message Bearer, and any other members who see the process happen.) This is where it’s often good for a leader to have a couple of trusted diviners that they can call on – if I refuse to do this because I don’t believe that my community will accept it well, will Quetzalcoatl really smite me, or is this particular Message Bearer overreacting and misinterpreting?
It also lends credibility if the group has a process for judging personal gnosis that isn’t just the leader’s whim. While the leader may have given the matter several days of deep thought and prayer and a couple of Tarot readings, it can still look like a whim to the people who don’t see that part. A public process that is moderated by the leader, or at least a public advisory committee, can lend more transparency and thus more trust to the process. (We’ll discuss a few examples of these in a different section.) More credibility is also extended to the leader whose own personal gnosis is publicly submitted to this process when there is any question in the group.
It’s fair for a leader who is facing down an intractable Message Bearer to remind them of their responsibilities as per the last section (perhaps by giving them a copy to read or reread) and then calmly ask how the Message Bearer intends to find a way to make the message convincing and acceptable to members of the group who honestly believe X or Y. It may help for the leader to remind the Message Bearer that those people are also under the leader’s purview, and also deserve to be part of his/her sacred trust to protect and be fair to all. Simply squaring off in oppositional positions of “Champion Of The Gods” and “Champion Of The People” will be counterproductive; it behooves the leader to undermine the assumption that those archetypal roles are inevitable, in any way possible.
(Some groups don’t have single leaders, but rotate the leadership or function in consensus. For these groups, the challenge is even greater. It doesn’t mean that they can ignore the standards below. Instead, it means that every single person in the group with influence must be held to these standards, without exception. No one ever said that taking responsibility would be easy.)
So, given that, what standards should group members – new and long-term – hold for the people who carry the sacred trust of being the spiritual gatekeeper for a group? We asked a number of Pagans this question over a period of time. How would a group leader have to behave in order to gain your trust as someone authorized to judge any personal gnosis you bring to their group? The following list is a reflection of those responses:
1. They are generally honorable people with a good track record of keeping their commitments and treating their members well.
2. They are known for being honest and not deceptive. They know what they know, and what they don’t know, and are clear about that.
3. They accept criticism gracefully and maturely, apologize and make amends for their mistakes, and firmly hold to their decisions when they don’t think the criticism is valid.
4. They are clear and open about their spiritual beliefs, including the values that they extrapolate from those beliefs, and how those values might be put into practice. (“One of our sacred poems says X, and to me that means that I should always do Y, and in a situation that called for Y I’d react this way.”) They are willing to talk about both their passion for their faith and the times when they’ve been assaulted by doubts. (Be suspicious of a group leader who says that they’ve never had doubts, if only about their ability to live up to their own faith’s tenets.)
5. They are clear on where their authority begins and ends, how those boundaries were set, and whether all the members of their group agree on those boundaries. They are clear on what the group’s core values and beliefs are, and whether all members of the group actually believe them, and to what extent those core values and beliefs are held in other groups of the same tradition. They do not claim moral or spiritual authority over people outside of their group who did not consent to it.
6. They have handled the personal gnosis of members skillfully in the past – “skillfully” meaning in ways that have not created clouds of drama, and have satisfied all members to the greatest extent that they could be satisfied while not compromising the structure of the group. They have implemented (or inherited and used) a workable system for judging personal gnosis that has proven itself to be reasonably reliable.
7. They speak courteously about the personal gnosis of others, both inside and outside of their group, even when – perhaps especially when – it differs strongly from their own. They encourage similar courtesy among their members, and quash backbiting. They may firmly disagree with someone else’s position, but they do not descend into personal attacks or unfounded accusations designed to throw suspicion on the character of people with opposing gnosis, and openly discourage such reactions among their members. They differentiate between unwanted behavior and unwanted gnosis in former members – rather than “Joe was an evil pantheist who thought that Pan and Frey were the same god,” it should be “Joe disrupted a ritual and upset people by calling Pan by the name of Frey even when we’d asked him not to bring that up in group rites.”
8. They react to accusations of bad behavior by group members by thoroughly investigating the problem before stating an opinion on it, and they ask group members to similarly reserve judgment until the investigations are finished and a report made. (This should be especially true with regard to bad behavior that stems from someone’s personal gnosis.) They discourage intra-group hysteria and drama, and provide a constant voice of reason. They investigate multiple sources of the accusations, and cross-check all sides equally. They do not consider harm to be done unless someone is willing to come forth and claim that they have been harmed; accusations that “I heard on the Internet that they hurt someone, but I don’t know who that is,” should not be counted as useful information in an investigation.
9. They react to accusations of bad behavior by people outside the group by first thoroughly investigating as to whether the actions of the accused will actually affect the group in any meaningful way, besides providing gossip fodder. If the answer is no, they remind the group of this and refocus them back onto their own practice. If the answer is yes, they thoroughly investigate the problem before stating an opinion on it, and again ask group members to reserve judgment until they are finished. They remember at all times that most people enjoy a state of exciting drama over a state of boring peace, and will consciously or unconsciously attempt to proliferate the drama. They remind people over and over that if something is alleged, it should be proven before it is believed. A good group leader is a speaker for the truth, and rumors are the enemy of truth.
10. If someone has at one point claimed to be harmed by someone’s actions, but is unwilling to discuss this or stand forth, the group leader should offer their protection for speaking the truth. If this does not suffice, the claimant must be told that their experience will be discounted if they are not willing to stand behind it. This is a hard point, and many group leaders give way before someone’s wish to be safely anonymous and still have their “attacker” punished, especially when it’s near-impossible to tell whether the “accuser” is simply too frightened or is unwilling to defend a partially or completely untrue accusation. However, the leader owes it to the group to give them trustworthy evidence as to whether to believe something that may affect them, and this sometimes means making unpopular decisions between privacy and group stability.
11. They react to fears of possible outside negative influences by calmly and objectively investigating the likelihood of the influence affecting their group (beyond merely frightening people). If the possibility proves itself to be negligible, they calm down the fearful in the group.
12. If , for whatever reason, they are unable to investigate any of these problems calmly and objectively due to personal issues, they appoint someone whose judgment they trust and who can be calm and rational about the problem (perhaps because they’re not involved with the group) to investigate for them. This assumes that they have such trusted individuals to call on, which they should.
13. They have good problem-solving skills, and they are quicker to attempt to resolve conflict than to start it. They are good at conflict resolution, and they encourage courtesy and appreciation for each other in all their members.
14. They are appreciative of the strong points of their members, and accepting of their personal idiosyncrasies. One Pagan woman commented that she was more able to trust the opinion of a group leader who accepted her as a person. Another commented on the importance of giving credit where credit was due: “Joe, if I wanted advice on X, you’d be the first person I’d come to. However, this is Y, and I need to listen to someone who’s as experienced in Y as you are at X. Where the problem infringes on X, that’s where I’m going to take your opinion more seriously.”
Being the leader of a religious group is one of the most difficult jobs ever given to a human being. It’s often assumed (even if it’s not part of your group’s official doctrine) that you will be some sort of intermediary between the Divine and the people, especially if you’re a priest/ess and not just an administrator. When a Message Bearer shows up, it can create insecurities: “I’m the priest, why didn’t they give me the message?” In some cases, it may be useful to ask whether the message was sent by this medium for a reason, a reason that has nothing to do with the group you protect and everything to do with learning lessons about your own triggers and issues. While that may not be the case, it’s certainly worth musing about, if only when you’re home alone. It might even be true if the message is entirely false; it might be the Universe testing your ability to gracefully handle such things. So long as we deal with real Gods and spirits, and they continue to be interested in assisting our evolution, such ambivalent lessons will keep occurring throughout our lifetimes.
Sunday, June 28, 2009
Personal Gnosis Responsibilities Part 2:
By Raven Kaldera
The Message Bearer
Sometimes, as we’ve said, the message from the Spirits is for you and you alone. Sometimes that’s pretty clear, but other times people want to share that message – perhaps because they want to know if this sort of thing has happened to other people, or because it’s so life-changing that they just can’t keep it inside themselves. Sometimes the message even comes with the dictum: Share this. Put it out where others can see. The Message Bearer might write about it, or talk about it in workshops or discussion groups. In this case, the Message Bearer has the responsibility of acknowledging in the writing or the discussion that this is their own personal message, their own gnosis. They need not apologize for it, and one clear acknowledgment should be enough.
The problem comes in when the Message Bearer brings their personal gnosis to their religious group and asks to have it integrated into group practice and values. Sometimes the message may even be something concerning the group practice itself, which always has the potential to be controversial. While we’ve already established that a group needs to have a clear process by which to judge people’s personal gnosis, the Message Bearer is not devoid of responsibility for how the process goes.
If the Gods and spirits have given you a message and indicated that you must take that message to other people, you have been given a sacred trust, and you must not abuse the trust that They have in you. Certain obligations will be landing on your head, and if you shirk them, you will be dishonoring their gift of knowledge. If you’re a spirit-worker – if you’re the one with the “spirit-phone” who gets messages on a regular basis – you have an extra obligation to be scrupulous about these obligations, because you’re going to be in this situation a lot, and you’d better learn to get it right.
1. First, cross-check your information. Get divination on the matter. We suggest getting readings on the subject from two different people – one who understands your spiritual situation and is sympathetic, and one who is distant and does not know or care about your situation. If they differ, something’s wrong. Discard the reading that is the one closest to what you want to hear, and try another one with a similar person. If you still get differing results, replace the other diviner and try again with someone similar. If there’s no cohesion after all this, put the matter aside and pray, asking the Gods and spirits to send clarity. Don’t try anything with the information for at least three months.
2. In order to best carry out the trust that the Gods and spirits have placed in you, you have an obligation to pass the message along in the way that will get it heard most effectively. If you simply throw it out and your target audience doesn’t get the message, or gets it wrong and becomes angry with you, you’ve failed in the Gods’ mission and dishonored the message that they trusted you with. Getting something heard most effectively may require using language that is familiar and respectable to the target group, or speaking from a persona that is nonthreatening to them and emphasizes what you have in common. It may mean giving out part of the message and creating a foundation that might eventually support the rest of it. It might mean intimately studying the attitudes and biases of your target audience, or seeking help from sympathetic members for ways to craft the “packaging” of the message. While the Gods don’t want you to compromise the meaning, effectively carrying out their trust may mean coming as close to that line as is humanly possible in your attempts to make it hear-able to them.
3. Ask not only whether you got the message clearly, but whether you are the best person to pass it along. We all like to think that we’re special, but it may be that you’re meant to pass it to someone who your target audience will be more likely to listen to. That may require some swallowing of pride, but the Gods are less concerned with your pride and more concerned with getting things done properly.
4. Be clear on who your target audience is. If it’s “people in general” or “random unknown people out there who are in the same situation as me,” your obligation is correspondingly less. You should indicate in your spoken or written message that this material is intended for that audience, and that it is your own personal gnosis, and that’s all you need to do. If your target audience is a specific demographic, it’s on you to make the message as effectively heard as possible, which might mean get expert help from sympathetic people in that demographic who can aid you in your slant. When you are a Divine Messenger, you need to remember that the medium is as important as the message, because if the audience rejects the medium the message dies and you’ve failed. You also need to remember that you and your public behavior are part of the medium.
If your target audience is a specific group of people with a leader, then the best thing that you can do is to go to the leader and ask them how to get this message across to people in a nonthreatening way. Remember that to be the spiritual leader of a group is also a sacred trust; leaders are gatekeepers that protect their people, and that’s their appropriate job. Be wary of personal gnosis that casts you as the implacable enemy of the leader (or the whole group) with no compromise but their surrender, or the one who is charged with “teaching them a lesson”, or the victimized and misunderstood voice in the wilderness. Those are extremely likely to come out of your own baggage. If you are fairly sure that the leader is going to reject your message, it may help to talk to members who know the leader well and can give advice on how to present it convincingly. Unless you intend to supplant and banish the leader (which is a dangerous game), don’t go over their heads and begin shilling for support for your idea without talking to them. It’s unlikely that you’ll get their cooperation after that, and things will probably go downhill at that point.
5. In addition, make sure that you know who your target audience isn’t. If you’re writing for people in one denomination, the disapproval of people in other denominations can be ignored, so long as you are being courteous about other groups and their differences from your own. You’re not trying to please everyone; you’re trying to get a message through effectively to a specific bunch of people. Achieving that, whatever it takes, is your job … and in this instance, if you don’t practically decide whose biases to take into account and whose to ignore, you aren’t doing your job.
6. If all else fails and you can’t find a way to pass it on effectively, it’s time to throw yourself down in front of their altar and say, “Lord/Lady, I want to do your message justice and get it heard and accepted by the greatest possible number, but I don’t know how to do that! Please give me some guidance in how I can make this happen.” If they gave you the Word to pass on, they’re obligated to help you do it … but sometimes you have to ask for help rather than stumbling in with guns of enthusiasm blazing and making a mess.
Throughout history, mystics have tended to be divided into two groups: the ones that the current social structure honors, and the ones that are outcasts. Sometimes the dividing line is political – those who say what the current group in power doesn’t want to hear will be blacklisted. Sometimes it’s about social standards – one recalls St. Francis and how his poverty-lifestyle horrified his rich Italian family. Sometimes it’s because the Gods and spirits pick someone who has good “psychic hearing” but isn’t the most stable of people (and there are many anecdotal reports that having a really strong psychic receiver throughout one’s childhood isn’t exactly conducive to perfect sanity). Sometimes it’s because the Gods and spirits lay taboos or demand behaviors from the mystic that clash with their culture and make them seem somewhat less than respectable. In fact, it seems like the most famous mystics didn’t start out as anyone “respectable”, and the few that did quickly turned away from what had given them that socially stable reputation in the first place. The call of the Divine can be all-encompassing, and in the face of it all the human rules can seem extremely trivial.
Still, it is up to the mystic who feels driven to get their message through to a discrete group to find the best possible balance of who they must be to be true to their calling, and who they must be to actually communicate most effectively. That can be the barest knife’s edge, but one assumes that the Gods and spirits would not choose someone who couldn’t eventually figure out how to do that … maybe after a few years of hard knocks. Still, some mystics were reviled curmudgeons to the end of their days, and it was not until well after their death that their works were revered. Perhaps to the Gods and spirits, with their long view of Time and the Universe, that’s good enough, but it can be fairly demoralizing to the Message Bearer in question.
Is being someone on the “edge” of society more likely to make you able to hear the Gods? Is hearing the Gods more likely to put you on the edge of society? We don’t know for sure, although speculations have been rife for hundreds of years. But they are still valid questions to ask, especially to the Message Bearer who is trying to balance looking trustworthy to the People and being true to the Gods, and shirk neither … because in this case, to shirk the one is to betray the other. It will never be an easy road to walk.
The Message Bearer
Sometimes, as we’ve said, the message from the Spirits is for you and you alone. Sometimes that’s pretty clear, but other times people want to share that message – perhaps because they want to know if this sort of thing has happened to other people, or because it’s so life-changing that they just can’t keep it inside themselves. Sometimes the message even comes with the dictum: Share this. Put it out where others can see. The Message Bearer might write about it, or talk about it in workshops or discussion groups. In this case, the Message Bearer has the responsibility of acknowledging in the writing or the discussion that this is their own personal message, their own gnosis. They need not apologize for it, and one clear acknowledgment should be enough.
The problem comes in when the Message Bearer brings their personal gnosis to their religious group and asks to have it integrated into group practice and values. Sometimes the message may even be something concerning the group practice itself, which always has the potential to be controversial. While we’ve already established that a group needs to have a clear process by which to judge people’s personal gnosis, the Message Bearer is not devoid of responsibility for how the process goes.
If the Gods and spirits have given you a message and indicated that you must take that message to other people, you have been given a sacred trust, and you must not abuse the trust that They have in you. Certain obligations will be landing on your head, and if you shirk them, you will be dishonoring their gift of knowledge. If you’re a spirit-worker – if you’re the one with the “spirit-phone” who gets messages on a regular basis – you have an extra obligation to be scrupulous about these obligations, because you’re going to be in this situation a lot, and you’d better learn to get it right.
1. First, cross-check your information. Get divination on the matter. We suggest getting readings on the subject from two different people – one who understands your spiritual situation and is sympathetic, and one who is distant and does not know or care about your situation. If they differ, something’s wrong. Discard the reading that is the one closest to what you want to hear, and try another one with a similar person. If you still get differing results, replace the other diviner and try again with someone similar. If there’s no cohesion after all this, put the matter aside and pray, asking the Gods and spirits to send clarity. Don’t try anything with the information for at least three months.
2. In order to best carry out the trust that the Gods and spirits have placed in you, you have an obligation to pass the message along in the way that will get it heard most effectively. If you simply throw it out and your target audience doesn’t get the message, or gets it wrong and becomes angry with you, you’ve failed in the Gods’ mission and dishonored the message that they trusted you with. Getting something heard most effectively may require using language that is familiar and respectable to the target group, or speaking from a persona that is nonthreatening to them and emphasizes what you have in common. It may mean giving out part of the message and creating a foundation that might eventually support the rest of it. It might mean intimately studying the attitudes and biases of your target audience, or seeking help from sympathetic members for ways to craft the “packaging” of the message. While the Gods don’t want you to compromise the meaning, effectively carrying out their trust may mean coming as close to that line as is humanly possible in your attempts to make it hear-able to them.
3. Ask not only whether you got the message clearly, but whether you are the best person to pass it along. We all like to think that we’re special, but it may be that you’re meant to pass it to someone who your target audience will be more likely to listen to. That may require some swallowing of pride, but the Gods are less concerned with your pride and more concerned with getting things done properly.
4. Be clear on who your target audience is. If it’s “people in general” or “random unknown people out there who are in the same situation as me,” your obligation is correspondingly less. You should indicate in your spoken or written message that this material is intended for that audience, and that it is your own personal gnosis, and that’s all you need to do. If your target audience is a specific demographic, it’s on you to make the message as effectively heard as possible, which might mean get expert help from sympathetic people in that demographic who can aid you in your slant. When you are a Divine Messenger, you need to remember that the medium is as important as the message, because if the audience rejects the medium the message dies and you’ve failed. You also need to remember that you and your public behavior are part of the medium.
If your target audience is a specific group of people with a leader, then the best thing that you can do is to go to the leader and ask them how to get this message across to people in a nonthreatening way. Remember that to be the spiritual leader of a group is also a sacred trust; leaders are gatekeepers that protect their people, and that’s their appropriate job. Be wary of personal gnosis that casts you as the implacable enemy of the leader (or the whole group) with no compromise but their surrender, or the one who is charged with “teaching them a lesson”, or the victimized and misunderstood voice in the wilderness. Those are extremely likely to come out of your own baggage. If you are fairly sure that the leader is going to reject your message, it may help to talk to members who know the leader well and can give advice on how to present it convincingly. Unless you intend to supplant and banish the leader (which is a dangerous game), don’t go over their heads and begin shilling for support for your idea without talking to them. It’s unlikely that you’ll get their cooperation after that, and things will probably go downhill at that point.
5. In addition, make sure that you know who your target audience isn’t. If you’re writing for people in one denomination, the disapproval of people in other denominations can be ignored, so long as you are being courteous about other groups and their differences from your own. You’re not trying to please everyone; you’re trying to get a message through effectively to a specific bunch of people. Achieving that, whatever it takes, is your job … and in this instance, if you don’t practically decide whose biases to take into account and whose to ignore, you aren’t doing your job.
6. If all else fails and you can’t find a way to pass it on effectively, it’s time to throw yourself down in front of their altar and say, “Lord/Lady, I want to do your message justice and get it heard and accepted by the greatest possible number, but I don’t know how to do that! Please give me some guidance in how I can make this happen.” If they gave you the Word to pass on, they’re obligated to help you do it … but sometimes you have to ask for help rather than stumbling in with guns of enthusiasm blazing and making a mess.
Throughout history, mystics have tended to be divided into two groups: the ones that the current social structure honors, and the ones that are outcasts. Sometimes the dividing line is political – those who say what the current group in power doesn’t want to hear will be blacklisted. Sometimes it’s about social standards – one recalls St. Francis and how his poverty-lifestyle horrified his rich Italian family. Sometimes it’s because the Gods and spirits pick someone who has good “psychic hearing” but isn’t the most stable of people (and there are many anecdotal reports that having a really strong psychic receiver throughout one’s childhood isn’t exactly conducive to perfect sanity). Sometimes it’s because the Gods and spirits lay taboos or demand behaviors from the mystic that clash with their culture and make them seem somewhat less than respectable. In fact, it seems like the most famous mystics didn’t start out as anyone “respectable”, and the few that did quickly turned away from what had given them that socially stable reputation in the first place. The call of the Divine can be all-encompassing, and in the face of it all the human rules can seem extremely trivial.
Still, it is up to the mystic who feels driven to get their message through to a discrete group to find the best possible balance of who they must be to be true to their calling, and who they must be to actually communicate most effectively. That can be the barest knife’s edge, but one assumes that the Gods and spirits would not choose someone who couldn’t eventually figure out how to do that … maybe after a few years of hard knocks. Still, some mystics were reviled curmudgeons to the end of their days, and it was not until well after their death that their works were revered. Perhaps to the Gods and spirits, with their long view of Time and the Universe, that’s good enough, but it can be fairly demoralizing to the Message Bearer in question.
Is being someone on the “edge” of society more likely to make you able to hear the Gods? Is hearing the Gods more likely to put you on the edge of society? We don’t know for sure, although speculations have been rife for hundreds of years. But they are still valid questions to ask, especially to the Message Bearer who is trying to balance looking trustworthy to the People and being true to the Gods, and shirk neither … because in this case, to shirk the one is to betray the other. It will never be an easy road to walk.
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