There are several types of group practice available to the discerning magus. There are the close-knit covens, international magical societies, and a multitude of groups of every size in between. It is important to examine both the group and your personal reasons for wishing inclusion within that group. The benefits must be weighted against the hindrances to your personal magical development and practice.
              Covens, as such groups will be called in this chapter, tend to be small groups of between five and twelve people that have no allegiance to groups outside of the local coven. Covens are very polarized in their lifespan in that they either exist for only a few short months or years while others last for the lifetime of those involved. Groups like this are powerful in that they are usually all friends or at least associates outside the confines of the coven, though this can at times be a disadvantage. When friendships or relationships within the coven and social group go sour, there can be severe magical consequences. Another disadvantage is that some covens have members that are romantically entangled with one or more of the members, and often the maturity and social boundaries of the coven are strained or broken when romantic tensions reach their peak. However, because of the intimate nature of covens the members can expect a great deal more emotional, magical, and physical support from the coven than most other magical groups. Most covens are unified by a particular magical system or set of beliefs, though often the interpretation of these beliefs gives the coven a strong diversity in actual magical application. Group casting also tend to be a favored activity of such groups.  Conflicts within the group on a magical level are much less protracted than in larger groups and are resolved much more quickly, though these conflicts tend to be much more intense given that the average coven is enmeshed within the social and physical circles of the members. Many covens are centralized around a particular location, which is most often a residence which houses one or more of the coven members.
              Large magical societies also have their unique advantages and disadvantages. The primary strength of international societies is that the members often have a network of contacts throughout the world, and can reach other members through various official channels. In addition to a vast support network, the members share a common set of beliefs and magical practice, with each member in the society ascribing to the same, in general, magical system. The disadvantages of such groups spring forth from their very strengths. Magical societies are so vast and virulent precisely because of their common vision of reality, and typically require various oaths, bindings, and financial obligations in addition to an at times strict adherence to certain beliefs or methods. Often such groups have an organizing document, charismatic leader, or meta-narrative that binds the group together with a common paradigm, magical system, and code of behavior. While this is advantageous for those practitioners who thrive on group work and magical doctrine, other more independent minded individuals may be stifled in such an environment.
              The above examples are of the small intimate groups and the large and at times impersonal international societies. There exist in the world many groups of varying sizes, with many being groups that resemble covens in that they are unified by social ties and more intimate magical relations though have several dozen members. There are also international magical societies that have a worldwide membership in name only, and the society is made up of individuals with not real social network. There are schools and lecture centers, workshops and temples, and all manner of group dynamics spread across the globe. What is important is for the individual practitioner to decide what he or she needs out of a group, then choose accordingly.
              In the spiritual community, and to some degree the occult community, there is an alarming number of charlatans and manipulators. It is important not to fall in with these sorts of groups, as they hinder both social and magical growth, perhaps even becoming abusive or dangerous. There are many sources available for research into the subject of cults and the negative aspects of group work. The author is not an expert on cults, and highly suggests that the reader to independent research into abusive groups in order to gain a working knowledge of such groups. It is up to the individual practitioner to be observant, keeping watch for the warning signs of cult indoctrination, the predations of the group leadership, and harmful doctrines or adherence to dogma that may hinder the growth of the individual practitioner. Never fall victim to fear or peer pressure, be prepared to shoot your way out if you have to, and you’ll be fine. That said, there are several warning signs specifically for, but not limited to, occult groups that need to be taken into consideration.
              Charismatic leaders are to be automatically viewed with suspicion. Men and women who lead their groups by force of personality, personal charm, or reputed magical power. For example, if you are invited to join a coven in which members believe that they receive their magical potency directly from the group’s leader, stay away. This simply becomes a vehicle for control, with the leader having the ‘power’ to take magical potency away from members. Groups that have leaders who ‘channel’ otherworldly beings or forces, then encourage the group to live by the proclamations or teaching of that being are to be regarded with skepticism. It is possible that the leader is either a charlatan and not channeling anything but his or her own ego, or perhaps the entity being channeled is not what it says it is or is manipulating the group through the leader. Basically any group that has a leader who relies upon his or her personal abilities instead of their knowledge or teachings and who does not encourage critical thinking is not to be trusted. Certainly join if you choose, but be ready to get out if things get dodgy.
              Magical dogma is also to be approached with reservation. Most sufficiently developed magi have come to understand that there are a multitude of way of practicing magick, though others may work better than some, there is a healthy current of diversity in most modern magi. If you come into contact with a group that encourages indoctrination into a specific magical system to the exclusion of others as a way of devaluing other paths, this group may stifle your creativity and individual magical development. It is much like going to a martial arts school and having the teacher try to claim that the style taught by their school is the only way to beat ass. It’s just not true. If they have elements to their magical system that you wish to learn in order to incorporate, then by all means do join. Though understand that as you progress others in the group may take notice that you have infiltrated their group without total adherence to their beliefs, and conflict may result.
              The final warning sign, though while on occasion applies to men, is focused as a warning for women. There is a strong undercurrent of sexual predation within spiritual communities, healing communities, and especially in occult circles. While this is most prevalent in smaller coven sized groups, there are predators lurking in the ranks of the larger international groups. They have several tactics for engaging in their abuse. If you find yourself approached by an all male coven for membership, be cautious. If you find yourself invited to a ceremony or ritual in the role of  ‘goddess’, be skeptical.  There are groups out there that will use the lure of magick and witchcraft as a way of pulling in females who are interested in occult practice. Once involved the unwary female is often targeted by one or more of the male members, and after its too late she realizes that she was invited to participate as a way of getting her sexually involved with one or more of the members of the group and not from a recognition of her magical potential or value. It’s like a very complex pick-up line. If some guy is trying to get you to let him ‘teach you magick’, listen to your bullshit alarm when it goes off. Though most sexual abuse occurs in smaller covens, international societies have their own breed of predators. These are the members who joined the society because they believe that ‘loose’ women also join such organizations. These self-styled ‘magi’ are nothing more than sexual predators looking for an easy lay.
              The purpose of this chapter is not to instill a sense of paranoia or to dissuade the reader from joining a magical group, quite the opposite. Having been involved in both covens and international societies, the author has witnessed much of what is mentioned above. Cult influence can be neutralized. Sexual predators can be avoided. Magical indoctrination can be guarded against. The purpose of this chapter is to encourage individual practitioners to exercise common sense, caution, and awareness of the situations in which they find themselves. The benefits of group practice can be worth the risk, as long as they are pursuant to the manifestation of your will.