Les Dieux ne sont pas parfaits ?

Une excellente réflexion qui je l’espère n’est pas trop compliquée à comprendre pour les gens qui n’ont pas un anglais fluide.


« The gods are not perfect.  Let me say it again.  The gods are not perfect, nor should they be expected to be.  When I try to explain this concept to others, a lot of the time it seems they just can’t think past their Western programming in regards to deity.  All gods are expected to fit the same mold as “you know who”, and if they don’t… well then they must not be gods, right?  Wrong.

All of the gods whom I’ve had the pleasure of knowing have been absolute individuals, down to the core.  That by itself should be enough to explain why they aren’t perfect.  Really, it should be.  It’s not like we humans don’t have massive experience dealing with each other, and all our individual imperfections.  Why is it so hard to believe that we and the gods may be more alike than different?

Maybe it’s because the gods aren’t made of the same stuff as us. At least, not obviously. All matter and energy are made up of the same elements, having been recycled throughout time and space, so really, I don’t think we’re that different, at all. Especially when you get down to the spirit of things.

Let us examine the soul, a while. Gods find our human souls immensly attractive, generally speaking. I believe there to be a type of magnetism at work here, drawing our gods toward those of us whose souls match their divine energy and powers. And in turn, we are drawn to those gods.

Well, what happens when two strikingly disimilar gods share strikingly similar tastes? Conflict! Yes! They may very well show you just how imperfect they really are, through petty squabbles and jealous meddling. Isn’t that nice?

Not a single one of us humans can claim to have never lost their temper over some pointless minutia, or because we just couldn’t be bothered to share our treasures with one another. The gods are not so different. Sometimes they get along, sometimes they don’t. Sometimes they like sharing, oftentimes not. We are their treasures, after all.

Which brings me to the next issue. If the gods aren’t perfect, what makes them worthy of our attention, let alone our love and devotion?

So many people have asked that question after hearing that I worship imperfect deities. My answer is always the same. An individual, any individual, need not be perfect to be loved. They need not be perfect to receive attention. And they need not be perfect to experience devotion. Who would say otherwise of another human? Why should the gods expect any less than the curtesy we extend to ourselves?

I love my god. He’s not perfect (though you could never tell by looking at him), and I don’t care. It never mattered to me anyway. All that did (and still does) matter, is that he loved me even more than I could ever dream. :)« 

Nouveau recueil sur la dévotion et le travaux avec les « esprits »

Dver sort un livre sur le sujet toujours aussi délicat des « spirit-workers ».


« Within the myriad traditions of modern polytheism, some are called to a deeper and more consuming level of engagement with the gods, spirits, and otherworlds. These mystics, devotees, shamans, god-spouses, seers, spirit-workers and others often must craft a unique path for themselves based on scraps of historical evidence, inspiration from colleagues and mentors, and guidance from the holy powers.

In a series of short essays and poems, the author explores this sacred terrain of spirit-work and devotional polytheism, drawing on her own personal experience, as well as placing these practices in the context of ancient traditions and overall modern paganism. Specific rites and relationships may vary widely between practitioners, but many of the struggles and epiphanies shared within these pages are universal. With a passionate, knowledgeable, and compelling voice, the author describes a spiritual vocation that can be harrowing and lonely at times, but also breathtakingly magical and profoundly fulfilling. »

La Table des Matières

For Those Ones
An October Evening
Will Spirit-Work Destroy Your Life?
Spiritual Specialists
Mysticism as Vocation in Modern Paganism
Loners and Mystics
The Gods Are Real and Trance Isn’t Just Visualization
The Purpose of Taboos
Science and Spirit-Work
We Are What We Pretend To Be
Resistance and Inspiration
Do Something
A Worthy Offering
Note to Myself
Fallow Times
A Light in the Darkness
They Can Hear You
It’s Not About Us
Obligations Can Be Just What You Need
We Are So Lucky
Miles To Go Before I Sleep
Letting Go
Important Lessons
Longing To Get Back
Sleep As Baseline Consciousness
Shaman Notes
Mysterious Bliss
One World Rides Another: Pathwalking and Horsing
Present In Both Worlds
Sacrifice Bridges the Worlds
As Above, So Below
The Tools At-Hand
Fairy Money
Land Spirits
Personal Spirits
Spirit Lovers
The Dangers of Sharing Too Much
…With Caution
Discernment for Godspouses
When You Can’t See
Notes on the Use of Entheogens
Mind Control
Altered Minds Are Dangerous
Taking Responsibility
Mundane vs. Physical
Mainstreaming Paganism
Taking the Christmas Out of Solstice
Pagan Survivals
Mumming, Masking and Processionals
Outdoor Festivals
Anthesteria Is in the Details
Holy Days
Living by Moon and Sun
Plants and Lunar Rhythms
Experiencing the Gods
Hekate’s Deipnon
Things Left at the Gate
Thargelia: Glimpses from a Festival
Situational Syncretism
Evolving Patron Relationships
Two Decades with Dionysos
Varying Deity Relationships
Deepening Reconstructionism Locally
Delphi and Cascadia: My Oracular Practice
On the Tripod
Oracles FAQ
Modern Oracles
Consulting Trophonios
Ancient Greek Spirit-Workers
Love Your Library, and Other Research Tips
Recommended Resources
About the Author

Le livre sur Createspace

Sur Amazon (à venir)

Quelques rappels éthiques

Voici un article qui m’a beaucoup plu. Il rappelle les points essentiels pour avoir une démarche occulte/spirituelle saine, les pièges à éviter. Je poste les premiers paragraphes, rendez vous chez l’auteur pour le lire en entier.


0. New ideas are always “stupid.” The Fool

I think it was Einstein who said that new ideas are always ridiculed and resisted before being assimilated and eventually accepted as truths (until new truths are revealed). What today is your Unsubstantiated Personal Gnosis (UPG) may tomorrow be painfully obvious. This holds true both subjectively and objectively.

I. Eschew limitations. The Magician

Limitations exist only in our minds. Is it all in your head? Maybe you should give a little more thought to what isn’t in your head. Can you experience anything from anywhere else? Okay then.

II. Do not underestimate self-initiated work. The High Priestess

“The map is not the territory; the menu is not the meal.1” Eventually, you have to stop reading and regurgitating what you’ve read. Have the courage to strike out into unfamiliar territory. If you don’t, you’ll be spinning your wheels forever. “The Tao that can be spoken is not the true Tao.2” The true mysteries are ineffable, and must be experienced.

III. Share your ideas. The Empress

People love to hear your process, and how you arrived at a conclusion or a manifestation. Don’t just trumpet the results — tell them how you got there.

IV. Mundane problems should have mundane solutions. The Emperor

If you need a new job or a better relationship, don’t expect magick to fix it (though it can help). You have to be willing to take action to change your life, not just “will” the solution to fall into your lap. Similarly, before ascribing a supernatural cause to anything, be sure you’ve exhausted the possible mundane reasons why it occurred. Apply Occam’s Razor. And record everything.


Appartenir à la terre

Une perspective intéressante sur notre place dans la chaîne, qui me semble tout de même un peu répandue parmi les « païens », mais finalement elle manque d’être discutée et approfondie. Ou alors les gens en parlent encore trop peu. Voici un fragment de citation que je trouve particulièrement marquant. Le premier paragraphe parle de l’immédiateté de notre religion finalement, l’évidence de l’ancrage pour éviter les clichés, les fantasmes distants, et aller dans l’expérience. Le second paragraphe évoque plus la perspective de vie que cela peut apporter.

« I think the idea of belonging to the land also leads us to relationship with much more immediate manifestations of deity rather than big, distant concepts. We’re more likely to take an animist approach, seeing spirit in all things, to look for the spirits and deities of our places, and to honour deities connected to the land we know. The sacredness of our land and the spirit of it is present to us, however we choose to understand it, and this immediacy feeds into a sense of direct involvement. God is not distant and inaccessible. The gods, the spirits, the divine is here, present, now. It can speak to us with the voices of wind and stream, from the roots of trees and the soil itself. We can glimpse it in the running hare or the soaring bird. These too belong to the land and are part of the same magical relationship that builds reality from one moment to the next.

If we belong first and foremost to the land, then we do not belong to our human communities above all else. We are not the property of the state, or owned by our employers. This affects how we perceive ourselves and our human relationships. We are not owned by the job, or by the demands of human expectations. We belong instead to the land, and consciousness of that allows us not to be ruled so easily by misguided cultural norms, or social pressures. We are also less inclined to see the land itself or anything that lives upon it as property to be owned by humans. We belong to it, it does not belong to us. »

Pour lire l’article entier.


Inviter les élémentaux à travailler à vous

Un petit exercice commun proposé par Anakkron sur Luna Ocra. Il rappelle la simplicité du travail avec les élémentaux. Finalement on voit souvent un peu trop compliqué, or ici les résultats sont très rapides et probants.

« Vous vivez chez vous et la vie a une certaine routine… du coup, suivant le stress, vous oubliez vos clés en partant, ou vous oubliez d’arroser les plantes, que sais-je, peut-être oubliez vous de prendre soin de vous et vous restez à flemmarder alors que vous n’en avez pas forcément envie au plus profond de vous.

L’idée est la suivante: Invitez un élémental.

Le concept est la préparation est simple.
– Définir une liste des tâches (aide mémoire, nettoyage du lieu, sécurité du lieu, quelle entité à le droit de rentrer, ou autre selon ce qui vous parle…)
– Définir un lieu pour lui (surtout pour que vous le retrouviez si vous ne le sentez pas se balader et que vous voulez lui parler en face)
– Eventuellement: définir un cadeau pour lui, définir une date de « fin de contrat », etc…
– Trouver un volontaire (il y en aura un, mais selon votre demande, il est possible que l’énergie que certaines races dégagent ne vous convienne pas totalement)

Pour trouver un volontaire, pas besoin de faire un rituel avec plein de trucs. Une demande du type: « bonjour, j’ai écrit sur un papier ce que j’ai besoin, je cherche un volontaire élémental, merci de venir chez moi » est totalement suffisant.

… puis regardez les différences à court terme et à long terme.

Dans l’idéal, à faire juste avant un départ de plusieurs heures de chez vous, pour bien sentir le avant et le après, mais bien entendu ce n’est pas nécessaire, juste pour permettre de mieux ressentir le changement. »

J’invite ceux qui auraient envie de discuter plus avant à nous rejoindre sur le forum.

Le problème du nom, païen, pas païen

Un texte très court et accessible je pense, à lire absolument pour réfléchir sur le problème du nom « païen ». Disons qu’il résume parfaitement la polémique, en étant simple et profond à la fois. Je le copie ici donc coup :

« You know why there is such conflict over the Pagan label?
It’s because it’s unnatural and was imposed on us
by a people with very different notions
of what constitutes being religious.
Look at traditional cultures the world over
– they don’t name what they do
because they don’t need to.
It’s just what they do,
what their people have always done,
how they interact with the gods and spirits
of the place they call home.
And when they travel to new lands,
they honor the powers that reside there.
And when there are differences with their neighbors
these usually come down to how the rites are carried out
and what the poets and priests call things.
These are not matters for war;
truth is not fenced in, needing our protection
– she pours her blessings in different measure to different people
with no one utterly neglected.
(Though, naturally, the largest portion was given to our people;
so says every people.)
Now we know ourselves as Pagans,
a label which separates
us from them
with endless squabbles over who belongs
in or out.
And those who have gone beyond Pagan
do the same with Kemetic, Heathen,
Hellene and all the others
– even though none of our ancestors would have any idea
what we were on about with these terms
or why it mattered in the least.
I’m not opposed to innovations when necessary,
but who needs any of this?
I love all that is divine
and give back in gratitude for what has been shared with me.
I mark the passage of the seasons
and celebrate my land and all it contains.
I remember what came before
and strive to leave things better than I found them.
This is my religion:
it needs no name nor anyone to weed out the false from the true
– it does that on its own.
For a man is his deeds,
and what lingers after
– not what he chooses to call himself. »

De mon cher Sannion. Il rejoint exactement ce qui m’avait fasciné chez les animistes et chez les celtes quand j’avais fait des recherches… on ne nomme pas. C’est tellement évident, naturel, ancré, on n’a pas de concept pour parler de ce qu’on fait, pour désigner.