Chapter 2: Step One -- Introspection
In order to effectively assess whether a seeker would do will under your
guidance, you must first know yourself, and you must also know your group
or your dream. You cannot hope to transmit knowledge to someone else until
you yourself have become knowledgeable.
First, know yourself
You may have done extensive self-assessment during your own time of training.
If not, now's the time. Even if you did, you may want to check for changes.
Here are some of the kinds of things you may want to know about yourself
to help make good choices of students:
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What is your personal temperament and style?
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What is you current understanding of / best hope for / your Tradition or
Path?
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What are your core spiritual or magical values?
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What kinds of attitudes and behaviors do you consider to be particularly
appealing or offensive in another follower of your Path or member of your
Tradition?
-
What are your specialities? Which of the knowledge or skills related to
your Path or Tradition do you feel best qualified to teach?
Exploring your limits
When a seeker contacts us, there are four possible responses. We can accept
them. We can refer them to some other teacher or group. We can defer them
, tell them "not yet," perhaps giving them some suggestions about what
they can work on in the interim. Or we can just plain reject them. Also,
sometimes we know nearly immediately what we want to do; while other times
we mull over our reactions for quite a while.
To get a sense of where your own limits lie, try to describe the extremes,
the people who you would accept or reject with only minimal consideration.
Here are some examples:
You might immediately accept someone if
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The seeker was recommended by someone you respect, perhaps your own elder.
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The seeker is an old and dear friend.
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The seeker was previously deferred. The reason you deferred them no longer
applies. You feel obligated.
-
The seeker has some particular skill or talent that you miss having in
your group.
You might summarily reject someone if
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The seeker is a legal minor without parental consent. You are concerned
about the legal risk
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The seeker is, in your opinion, immature or emotionally unstable.
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The seeker is hostile towards your elders, your life-mate, or an existing
group member.
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The seeker seems unable or unwilling to participate fully in your training
program.
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The seeker seems to want something you cannot or will not offer.
Note that these are just possibilities. They aren't even necessarily our
own turn-ons and turnoffs. Even the two of us don't share identical turn-ons
and turnoffs. You may have different ones altogether. We encourage you
to identify your own, and also to identify which of them are truly absolute
and which are just rebuttable presumptions, probable but tentative outcomes
that might be changed as you get to know the seeker better. Judy, for example,
would consider a stretched-out (but not watered-down) curriculum for someone
balancing other life demands, but would absolutely reject anyone who is
hostile to her elders, partner or current coven members.
Booby-traps
Beware of accepting or rejecting a seeker for extrinsic or ulterior reasons.
For example:
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The seeker has access to a better meeting-space than you do.
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The seeker has lots of money and is generous.
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You are physically or romantically attracted to the seeker.
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Some other teacher, someone you don't think highly of, mistreated this
seeker and you would like to do better by them (or get one-up on someone
you dislike).
-
Some Big Name Pagan recommended the seeker to you. This gratifies your
ego and impresses other coven leaders.
-
You think that having a larger number of students will increase your status
in the community.
It's always a good idea to seek a second opinion from a respected elder.
Whenever you think extrinsic issues like these might cloud your judgement,
a second opinion becomes really imperative.
An exercise in sortilege:
| Following are twelve descriptions of seekers who might come to you.
Each one tells you a little bit about the seeker's life circumstances.
To work this exercise, download and print out the descriptions and cut
them into twelve pieces (or, if you prefer, hand-copy the descriptions
onto twelve index cards.) Sort the descriptions into three piles: people
you would probably accept as students, people you would probably reject
as students, and those about whom you are undecided. Now consider the following
questions:
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Were there any indications in common among the people you probably would
accept?
-
What additional information would you want to have concerning these people
before making a final decision?
-
Were there any indications in common among the people you probably would
reject?
-
Would there be any extenuating circumstances that might lead you to accept
a seeker who would otherwise appear to be unsuitable?
-
Which of these people would you refer to another local group? Which would
you reject altogether? What differentiates these two groups?
-
What additional information would you need in order to make a decisions
concerning the seekers about whom you are undecided?
If you decide to use this exercise with your own advanced students, you
can create additional characters out of your own experiences.
Descriptions of the Twelve Seekers
Feel free to make photocopies of these descriptions, and then cut them
into twelve pieces. If you wish, you may copy them by hand on to index
cards.
Duncan is a musician who has written some beautiful songs about
the Goddess. He tells you these songs came from his own imagination, rather
than from some external source. You take this as evidence that She is calling
him. Duncan has a clear ethical sense, and gives valuable advice. He is
single and about 30 years old, with no children; he has a steady job. He
seems to have a drinking problem.
Frank is a young Gay man, a friend of a friend of yours, who
is still exploring his career and his relationships. You are aware that
he made an angry break with his previous HPS (some years ago), but neither
she nor he are willing to talk about it. Since then, he has been primary
care-giver to his ageing grandmother, which leads you to perceive him as
a loyal and caring person. Your mutual friend believes that Frank has strong
psychic talents. Frank lives about two hours away from your covenstead,
and has his own car.
Alejandra is a writer in her mid-Thirties who lives out in the
suburbs about an hour away from your covenstead. She is an active volunteer
for her local community association but hasn't had a paying job since she
married about ten years ago. She is very bright and articulate, but is
moody and often hears hidden meanings in things that other people have
to say about her or to her face. She has no children, but has eight cats
and dogs.
Rebekah is an aspiring artist who just moved into your part of
town, to attend art school on a full scholarship. She works and plays at
night and seldom arises before six in the evening. She came to your Coven's
open house meeting, and reported having had a dream of the Goddess which
sounds so compelling in its intensity that the hairs rise up on the back
of your neck. Rebekah is married to an architect who professes to be an
atheist, but who (she says) has no problem with her exploration of Pagan
ways.
Ralph is a garage-man in his early fifties, with three adult
children. His wife died a few years ago, and he has been looking for someone
with whom to share his life. Neighbourhood gossips say that Ralph used
to beat his wife, and that he collects guns. All you personally know about
Ralph is that he is jolly fellow, a good mechanic, and a good neighbour;
when your car broke down on the street last Christmas Eve he came out of
his house into the snow and helped you get it going again.
Buck is an engineer at the factory where you work, and you have
been sharing jokes with him at the coffee-station for several years. You
had always thought he was a Buddhist, but now he says he would like to
learn more about Paganism, but he isn't sure how far he would like to go
with it. Buck is a single parent. His evenings are given to his children,
so it will be difficult for him to come to most meetings -- he has asked
whether he could participate in your group via Internet, maybe attending
every third meeting in person.
Gwendolyn has been a solitary for many years. During this time,
she has studied briefly with a number of good teachers, and done intensive
introspective work on her own personal Sacred contacts. At a recent workshop,
she received an inspiration that it was time for her to learn to work in
a group. The workshop leader, an old trusted friend, referred her to you.
But she is very attached to the personal ways of working that she developed
during her solitary years.
Surinder attends professional school, in a difficult and demanding
program. In addition, she works 30+ hours a week to support herself. A
young, attractive single woman, she is also actively seeking a life-mate,
with little success this far because of the demands of school and work.
She very much wants children, and is upset about still being single. She
tells you she can and will fit your training program into her schedule.
Jim is legally blind and believes that people do not make adequate
allowances for his handicap. A believer in reincarnation, he feels that
he has had various disabilities in different lifetimes because a hostile
discorporate entity has pursued him down the ages. He wants to learn magic
both so that he can make people treat him better and so that he can, in
time, lift the curse. He is more than willing to work hard for these goals.
Erika is your office-mate. She is a widowed mother with a daughter
in high school. She is competent, personable and caring, altogether a good
friend. Your admiration is mutual. She appears to be romantically attracted
to you as well as wanting to learn what you teach.
Alan is a musician. He has a great deal of personal charisma,
which can easily draw you in. He also has a genuine devotion to the Goddess.
He is very strongly opinionated and talks far, far more than he listens.
He reports having had some extraordinary spontaneous mystical experiences.
Robin has a PhD in religious studies, and has written some wonderful
rituals and religious poetry. You have long admired her work from afar,
and she just moved to your city. When she applies to join your group, you
are astonished. You wonder what you might possibly teach her, but you certainly
look forward to more contact, so that you can learn from her
|
Second, know your group (or your dream)
You may be about to start a new group, bringing together a bunch of beginners
and strangers who you hope will meld into collaborators and friends. The
only thing you have to weigh them against is your dream, your vision or
ideal of a good group. Up to a point, the more clear, specific and articulate
you can make that vision, the better your screening will be. So here are
some more points to ponder:
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What did you like best about the group where you were trained, or any other
groups you have been part of?
-
Was there anything in any of your former groups that you would have liked
to decrease or eliminate?
-
Was there anything you would have liked to increase or add?
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Are there any other groups you know that you particularly admire? What
makes them special?
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Do you have any qualms or concerns about any groups you know? What are
they?
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Beyond simple numeric growth, what contribution do you hope to make to
your Tradition or Path by leading a group?
Try brainstorming answers to these and similar questions. We strongly advise
you to do this with your partner, if you have one. Then disengage the rational
gears and just daydream about your ideal group. Again, if you have a partner,
you can try co-visioning. To do this, talk each other into a relaxed and
receptive state, and describe your daydreams to each other. You may want
to tape-record this exercise, since note-taking would tend to pull you
out of relaxation.
Then, even if you have no intention at all of advertising your group,
try writing the classified ad … "new group forming, seeks members …" The
exercise of doing so will help you understand just who you are looking
for.
But please remember that we said "up to a point." Leading a group is
also the next step in your own growth. (that's right, another learning
experience, with all the usual potential for joy and pain.) All wise teachers
are open to learning from their students. All who truly walk the Path are
open to surprises from the Gods we serve. By surprise, and not always comfortable
surprise, They keep our minds young. So beware of too tight a self-definition,
which might limit you to stagnant self-replication. You are good, but you
are not perfect, and neither is your understanding. Leave room for growth.
Or you may be seeking new members for an existing group. You are weighing
potential members against a reality, not a dream. You know how your group
works, what it emphasises and so on. Whether or not you are considering
new students, it will be good for your group to make this self-understanding
explicit and available to all current members.
Basic functions of a coven
Here is a way to look at this: there are five basic functions that a coven
might fulfil. These are:
Worship group ritually celebrating the Old Gods and the Old Ways.
Teaching group instructing new members in traditional lore and skills.
Growth/support group helping members work through the ordinary problems
and perplexities of life and supporting their ongoing spiritual development.
Task group providing a community service, for example publishing
a magazine or putting on a gathering.
Family of choice filling the gap left in members' lives by absent
or dysfunctional families of origin.
Please notice that different groups might emphasise these functions
differently, or even abstain from one or more of them. Knowing what the
balance is in your own group will help you determine how likely you are
to providing what a particular seeker is hoping to find.
At the risk of sounding pretentious, we encourage you to articulate
this understanding by writing a descriptive "mission statement." Ask all
current group members (and maybe even your graduates) for input. Collectively
creating a mission statement will reinforce your group's sense of identity
and cohesion.
Better yet, giving this statement to seekers will serve as an easy first
screen. Some seekers will be able to see that yours is not the group they
were looking for, thus saving everybody a lot of time and stress. Others
will be attracted by your self-description. But remember that our caveat
against too tight a self-definition applies even more strongly to existing
groups. When an existing group becomes too set in its ways, more than just
the leaders' growth is retarded.
As is often the case, the optimal growth path is down the centre, somewhere
between chaos and stasis.
go forward to Chapter
3
or back to
Chapter
1
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Last revision: February 4, 2002 |