To my mind the presentations
by Tony Mierzwicki, Brandy Williams and Don Frew constituted the meat of the
Theurgicon gathering, but two other presentations added additional
dimensions.  Diana Young (I was
unable to find a link to her – perhaps someone can help)  spoke from a ceremonial magick
perspective rooted in the Golden Dawn and its offshoots.  The sessions concluded with Sam Webster  exploring the most important tasks confronting modern Pagans, when their practice as viewed from a perspective rooted in both modern Neopaganism and in
the Golden Dawn and ceremonial magick.  

Much of Diana Young’s presentation
focused on parallel developments in the lives of two of the early 20^th
century’s most important ceremonial magicians, Aleister Crowley and Dion Fortune.  She emphasized the many
parallels in the lives of these two, parallels that while interesting in giving
a sense of the rivalry of personalities that has such prominence in modern
occultism, seemed to me to shed little light on theurgy as such. 

After her entertaining talk, Diana
and her partner Robert Young performed a kind of ritual, or perhaps a reciting
of the text of a ritual.  I was a
bit confused as to what was happening. 
It’s different strokes for different folks, and I am not fond of ritual
as a spectator activity. Not knowing many of the allusions they spoke of, the
ritual or whatever it was left me untouched, although some of those present
reported liking it a lot

Sam Webster concluded the sessions
with a rousing address on how the ancient Pagan world was enriched by the
presence of temples, to which people could go for powerful rituals and
communion with the Gods. 
Iamblichus’s ideal, Webster argued, was to make contact with as many deities
as possible, in all the temples, and so become ever more whole through
encounter with different aspects of Spirit. We should aspire to the same.

He argued that in 529ce the
Christian emperor Justinian closed the last Pagan schools in the empire, and Western
Civilization came to an end.  Christian Civilization took its place.

Webster made the very interesting
point that in Pagan times “heretic” did not have the negative connotations it
acquired in the Christian world.  This
was because its reference to choice was in keeping with a Pagan understanding
of the rich diversity of manifestations of the Sacred, but not the Christian
emphasis on One Right Way. As he put it, Nature abhors a vacuum, always
undermines a monoculture, and the Christian spiritual monoculture only existed
because of the sword and scaffold. 
Once these were set aside it fragmented, and once freedom of inquiry
arrived, it began to dissolve.  I
think he is right. Now Christian Civilization has come to an end, and the
future opens before us.  Something
new is arising, and we can help make it beautiful and inspiring.

Webster called for Pagans who
identified themselves as Priests and Priestesses of particular deities to form
“colleges” of fellow devotees, to compare notes and deepen their practices
individually and collectively.  For
example, different priests of Hermes should get together and talk about their
practices and experiences.  From
those initial connections the Pagan community would begin having celebrations
and feast days honoring particular divinities.  Webster argued that if we had not developed to that point
yet, we would soon. 

During the discussion I asked
Webster what he knew about the musical practices of Classical Paganism.  Not much is known because they were
banned by the Christian autghorities, but apparently some survived.  Flamenco music as well as Greek and
Balkan dance likely has roots in Pagan ritual music. Serious flamenco dancers
often go into trance today, taken over by the “spirit of the dance” which is
called “duende.”  While as is their wayl Christians have tried to give it a dark reputation, duende is well
known in the flamenco world.  That discussion reminded me of one time when I was listening to a wonderful Greek piece, only
to find myself dancing, and not doing it. Certain ritual music must have really
rocked! 

During the discussion others spoke
of reports of survivals of ritual chants and toning.  Some demonstrated, but those I heard did little for me.  I think I am a lover of the more earthy
rhythms, such as contemporary African diasporic ritual dance and drumming.  It is wonderful. 

We face the task of rebuilding a
world where living deeply within such a culture is possible, and while we are
still pretty far from being able to build temples, that day is coming.  Those members of our community who have
done well financially can help, but Webster described a way  the rank and file with less wealth
could also contribute.  Many banks,
and even better, credit unions, offer $10,000 life insurance policies
essentially for free (hoping people will add to the total and bring in
money).  Webster urged we take out
such policies and make a Pagan organization the beneficiary. 

Concluding Thoughts

Theurgicon was a success, and I
think everyone left with a deepened appreciation of the potential our past has
for enriching our present, nt through romanticized memories (not that there is
anything wrong with that) but as a still living set of insights and practices
useful today.  There was
considerable talk of holding another Theurgicaon next year, a possibility I
hope comes to pass.

I personally would like to see next
year’s address the issue of where the material world really stands in a
Neoplatonic philosophy cleansed of monotheistic distortions.  In addition, I would like to see people
address theurgy in the context of an almost universal human ability except when
suppressed to enter into trance and have connection with spirits.

There are plans to make the talks available on line, but so far that has not happened.  Keep an eye on Theurgicon to see when it happens.