The Two Powers meditation, as described in the ADF publication Our Own Druidry, is "...a basic meditation intended to link the Druid's spirit and flesh to the currents of Earth and Sky."1 In this working, the dedicant visualizes roots which emerge from the feet and penetrate deep into the Earth. Through these roots the dark currents under the Earth are drawn up into the body. Above the body is a bright star, whose light illuminates and charges the overflowing water which trickles down the dedicant's limbs. Intermingled, these powers of the Earth and Sky are balanced in the dedicant.
My own experience with the Two Powers meditation began prior to my involvement with ADF. An ADF member introduced me to the Two Powers meditation as a way to calm pre-surgery nerves in January of 2012. Although she did not label the meditation as such, she utilized the Two Powers meditation as a centering/grounding exercise before an extended guided imagery sequence. I encountered the Two Powers meditation yet again during the first several Ad Astra (Proto-)Grove rituals I attended. Again, the meditation was not named but often used. When I finally joined ADF and began reading through the Dedicant Path requirements I immediately recognized the frequently-used meditation.
Because of this background I did not utilize a script when I began using the Two Powers meditation in my regular meditation/trance work. I immediately reconnected with the routine - the roots budding from my feet, traveling deep into the dark, moist reaches of the Earth, drawing up the sacred water with each breath, feeling the warmth of the bright star on my moistened skin.
What did surprise me was how much more productive my meditation/trance work was when I began the session with the Two Powers meditation, versus when I did not. Over time it has become clear that what I do during the Two Powers meditation isn't just an exercise to focus and shut out the everyday world; the Two Powers meditation actually serves as a gateway to the other world I was attempting with which I am attempting to connect.
When I feel my roots push downward into the damp darkness, I grow and reach out towards the sacred tomb of the ancestors. When I draw up the waters of the deep Earth my body becomes the vessel, the well, for the waters. When I feel the warmth of the star flash, hovering in the sky above me, I reach towards the Shining Ones in the heavens above. The electric charge of the light upon the water becomes the fire, the transformer. Balanced in between these forces I become the tree, the axis mundi, connecting the three realms and the three gates into one. Connecting with these forces, and passing through these gates, my meditation/trance work feels much more secure and substantial.
Because of this the Two Powers meditation is especially well suited to ADF-oriented paganism. During ADF ritual we bless the Triple Hallows (fire, well and tree) in order to re-create the sacred center and thus open the gates to these spiritual realms. In the Two Powers meditation, two of the Triple Hallows, fire and the well, are summoned in the visualization; by becoming the third Hallow (the tree), the practitioner completes a recreation of the cosmos. Through this manifestation of the sacred center within us, we allow the gates to open simultaneously between the cosmic planes. As stated in Our Own Druidry, when this happens, "...anything is possible."2
1. (2009) Our Own Druidry, ADF Publishing, Tuscon: p. 95.
2. ibid: p. 20.
Monday, December 30, 2013
Friday, December 6, 2013
Nature Awareness Essay
When my Dedicant Path mentor, William, suggested that I work on my Nature Awareness essay I immediately felt a faint echo of nagging in the back of my head - a seed of doubt. I couldn’t really assess the shape or origin of the doubt, but it was there. And it stayed. Finally, a few days later I was able to voice my concern to William - how do I pull out a thread of the tapestry that is our lives and write about it coherently without the benefit of the complete image?
I felt completely unqualified to write this essay; there are others who do so much more towards sustainable living and creating connections with the nature spirits.
Sure, I do many things that could, in a generic and superficial way, be described as “green.” I recycle, hang laundry out to dry when weather permits, dump most of our table scraps into the compost pile and I garden enough to have a small surplus of produce to can and freeze. I prepare meatless dinners roughly 6 days a week and buy around 60% of our household clothing at thrift stores. I make our own soaps and lotion and I'm conscious about the number of miles driven in a week.
Sure, these practices sound “green” on the surface - they reduce the wear and tear on our precious planet and require less natural resources. I've done these things for years, they are second nature now. But I have a confession for you: I don’t do these things just because they’re “green.” I do them for other entirely selfish reasons.
The compost feeds the garden, which nourishes the produce I grow that is fresh, local, and chemical-free. Keeping a mostly-vegetarian menu at home saves tremendous amounts of money on my grocery bill. Seriously, I don’t understand how families that eat meat at every dinner can afford it. Maybe it’s just that I'm cheap. That would explain my thrift shop preference and desire to reduce the family's gasoline consumption.
But a few years ago (as a result of our self-imposed year of living on World War II rations) we moved and downsized the square footage of our house by more than 40% and, in the process, added in a few acres of land to boot. Because of this change we now have a lot less personal space inside our home, but outside we have strawberries, blackberries and mulberries to harvest, and have apple and pecan trees that will bear fruit for us in future years. And we have chickens. The chickens provide us both with eggs and meat. We raise and personally process between 20 and 30 meat birds a year, which is our main source of meat outside of any venison my husband might be lucky enough to bring home from hunting.
A smaller house means reduced utility and maintenance costs, but also a reevaluation of material possessions, a reappraisal of my decisions as a consumer. Raising chickens means I know the eggs and meat on our table came from animals that had plenty of access to green grass and sunshine and bugs and table scraps. And I know that their death was humane and that the meat was processed in a clean environment and free from questionable “flavor-enhancing” chemical injections.
Saving money. Reducing my family's exposure to chemicals. Both are good reasons to do the things that I do. But one of the biggest pleasures of these selfish choices, at least for me, is the rhythm that they bring into my life. If I am to do these things, I must be aware and in tune with the world around me. I must acknowledge the powers beyond my control, and be grateful for the blessings as they come.
Winter is a time of darkness, a time to remember the ancestors and say their names once more. While most of nature is wrapped in a cocoon of snow and frost, I drool over seed catalogs and plan gardens, daydreaming of rows of broccoli and eggplants so colorful your eyes ache to see them. I think of the goddess Mokosz and imagine a future harvest worthy of her blessing. Winter is a time to hunt and process deer, with blood-stained hands and the smell of iron on the biting wind. It is a time to reflect on sacrifices.
Spring is a lovers' game, with green buds tempting the eyes and the songs of returning birds swelling the heart. It is dicey game full of chance and circumstance - prepare the soil but do so in between rains. Plant early but not so early that a lingering frost kills your seedlings. Spring is a time of celebration - winter has passed and the brilliance of life is affirmed in each new blade of grass, green and vibrant, one blade at a time. It is a time to read once again the ancient stories of reacquainted lovers, and to see in the world around you all the promise of reunion.
Summer demands your attention, keeps you busy with weeding and watering and pulling fresh berries from vines. Slow down only to offer praise and thanks, but don't rest too long or nature's pace will quickly surpass you. Summer is eyes squinted at the bright sun and a steamy kitchen filled with the pleasing sound of seals popping on freshly canned produce. Summer is fast and hot but anchored by cool nights of stargazing and bonfires. Life creeps into the cracks during summer, no longer confined to neat plots and containers. There is no escaping, not as long as nature demands your attention while she is at her ripest.
Fall is the last reaping, the last tomato picked and the last turnips pulled from their earthly blankets. The sensuous embraces of summer dissolve into remnants of memories. Thanks are given for the preceding abundance, that which will nourish you, physically and spiritually, through the dark half of the year. Fall is the time to slaughter chickens, and we all have a part to play. It is a time to reflect, and a time to part ways.
And then it all begins again.
I am not made for monotonous tropical climates with their year-round fair skies and abundant harvests. I love this rhythm, this inescapable dance sequence through the year. We're all partners - me, the Kindred, and this world.
So, for sure, doing these things that are “green” reduces our carbon footprint and lessens our impact on the Earth. But, to me, they also bring a sense of satisfaction, at the stewardship of our household budget, but also in the knowledge and relationship it requires me to forge with the land and environment that me and my family so depend upon. I could easily buy similar produce and meat at the grocery store - this would be a much more convenient option. But it wouldn’t be mine, born out of sweat and time, the aching muscles and dirty nails - these things which I offer as my oath of covenant with the land.
This is my choice, to make this promise, renewed each year as the spring rains begin and the earth reawakens.
I felt completely unqualified to write this essay; there are others who do so much more towards sustainable living and creating connections with the nature spirits.
Sure, I do many things that could, in a generic and superficial way, be described as “green.” I recycle, hang laundry out to dry when weather permits, dump most of our table scraps into the compost pile and I garden enough to have a small surplus of produce to can and freeze. I prepare meatless dinners roughly 6 days a week and buy around 60% of our household clothing at thrift stores. I make our own soaps and lotion and I'm conscious about the number of miles driven in a week.
Sure, these practices sound “green” on the surface - they reduce the wear and tear on our precious planet and require less natural resources. I've done these things for years, they are second nature now. But I have a confession for you: I don’t do these things just because they’re “green.” I do them for other entirely selfish reasons.
The compost feeds the garden, which nourishes the produce I grow that is fresh, local, and chemical-free. Keeping a mostly-vegetarian menu at home saves tremendous amounts of money on my grocery bill. Seriously, I don’t understand how families that eat meat at every dinner can afford it. Maybe it’s just that I'm cheap. That would explain my thrift shop preference and desire to reduce the family's gasoline consumption.
But a few years ago (as a result of our self-imposed year of living on World War II rations) we moved and downsized the square footage of our house by more than 40% and, in the process, added in a few acres of land to boot. Because of this change we now have a lot less personal space inside our home, but outside we have strawberries, blackberries and mulberries to harvest, and have apple and pecan trees that will bear fruit for us in future years. And we have chickens. The chickens provide us both with eggs and meat. We raise and personally process between 20 and 30 meat birds a year, which is our main source of meat outside of any venison my husband might be lucky enough to bring home from hunting.
A smaller house means reduced utility and maintenance costs, but also a reevaluation of material possessions, a reappraisal of my decisions as a consumer. Raising chickens means I know the eggs and meat on our table came from animals that had plenty of access to green grass and sunshine and bugs and table scraps. And I know that their death was humane and that the meat was processed in a clean environment and free from questionable “flavor-enhancing” chemical injections.
Saving money. Reducing my family's exposure to chemicals. Both are good reasons to do the things that I do. But one of the biggest pleasures of these selfish choices, at least for me, is the rhythm that they bring into my life. If I am to do these things, I must be aware and in tune with the world around me. I must acknowledge the powers beyond my control, and be grateful for the blessings as they come.
Winter is a time of darkness, a time to remember the ancestors and say their names once more. While most of nature is wrapped in a cocoon of snow and frost, I drool over seed catalogs and plan gardens, daydreaming of rows of broccoli and eggplants so colorful your eyes ache to see them. I think of the goddess Mokosz and imagine a future harvest worthy of her blessing. Winter is a time to hunt and process deer, with blood-stained hands and the smell of iron on the biting wind. It is a time to reflect on sacrifices.
Spring is a lovers' game, with green buds tempting the eyes and the songs of returning birds swelling the heart. It is dicey game full of chance and circumstance - prepare the soil but do so in between rains. Plant early but not so early that a lingering frost kills your seedlings. Spring is a time of celebration - winter has passed and the brilliance of life is affirmed in each new blade of grass, green and vibrant, one blade at a time. It is a time to read once again the ancient stories of reacquainted lovers, and to see in the world around you all the promise of reunion.
Summer demands your attention, keeps you busy with weeding and watering and pulling fresh berries from vines. Slow down only to offer praise and thanks, but don't rest too long or nature's pace will quickly surpass you. Summer is eyes squinted at the bright sun and a steamy kitchen filled with the pleasing sound of seals popping on freshly canned produce. Summer is fast and hot but anchored by cool nights of stargazing and bonfires. Life creeps into the cracks during summer, no longer confined to neat plots and containers. There is no escaping, not as long as nature demands your attention while she is at her ripest.
Fall is the last reaping, the last tomato picked and the last turnips pulled from their earthly blankets. The sensuous embraces of summer dissolve into remnants of memories. Thanks are given for the preceding abundance, that which will nourish you, physically and spiritually, through the dark half of the year. Fall is the time to slaughter chickens, and we all have a part to play. It is a time to reflect, and a time to part ways.
And then it all begins again.
I am not made for monotonous tropical climates with their year-round fair skies and abundant harvests. I love this rhythm, this inescapable dance sequence through the year. We're all partners - me, the Kindred, and this world.
So, for sure, doing these things that are “green” reduces our carbon footprint and lessens our impact on the Earth. But, to me, they also bring a sense of satisfaction, at the stewardship of our household budget, but also in the knowledge and relationship it requires me to forge with the land and environment that me and my family so depend upon. I could easily buy similar produce and meat at the grocery store - this would be a much more convenient option. But it wouldn’t be mine, born out of sweat and time, the aching muscles and dirty nails - these things which I offer as my oath of covenant with the land.
This is my choice, to make this promise, renewed each year as the spring rains begin and the earth reawakens.
Virtues Essay: Integrity
INTEGRITY: noun
Integrity as a virtue means acting upon one's morals despite possibly negative consequences. As such, integrity is connected to all the previously discussed virtues - they are the virtues, the morals, upheld when one is acting with integrity. If each virtue is a thread, integrity is the tapestry that is woven together through their right placement and usage.
Without living and breathing our virtues they remain little more than philosophical abstracts full of empty potential. Virtues are solidified only when we act upon them, living them out in our everyday existence. When we act with moderation, when we display courage (or put into action any of the other virtues) we act with integrity and in doing so pull these virtues out from the realm of the abstract into the realm of the living. When we deliberately live with integrity and base our actions on thoughtful reflection on the virtues, we manifest into this world a certain baseline, or center, for our behavior. In this sense the virtue of integrity echoes a sort of axis mundi; by bringing the virtues to life through our actions we become an incarnate representation of that virtue, with integrity at our center . By living with integrity at our center we connect to and honor the three realms and the Kindred.
“Real integrity is doing the right thing, knowing that nobody’s going to know
whether you did it or not.” --Oprah Winfrey
- the quality of being honest and having strong moral principles; moral uprightness
- the state of being whole and undivided
Integrity as a virtue means acting upon one's morals despite possibly negative consequences. As such, integrity is connected to all the previously discussed virtues - they are the virtues, the morals, upheld when one is acting with integrity. If each virtue is a thread, integrity is the tapestry that is woven together through their right placement and usage.
Without living and breathing our virtues they remain little more than philosophical abstracts full of empty potential. Virtues are solidified only when we act upon them, living them out in our everyday existence. When we act with moderation, when we display courage (or put into action any of the other virtues) we act with integrity and in doing so pull these virtues out from the realm of the abstract into the realm of the living. When we deliberately live with integrity and base our actions on thoughtful reflection on the virtues, we manifest into this world a certain baseline, or center, for our behavior. In this sense the virtue of integrity echoes a sort of axis mundi; by bringing the virtues to life through our actions we become an incarnate representation of that virtue, with integrity at our center . By living with integrity at our center we connect to and honor the three realms and the Kindred.
“Real integrity is doing the right thing, knowing that nobody’s going to know
whether you did it or not.” --Oprah Winfrey
Sunday, December 1, 2013
Virtues Essay: Courage
COURAGE: noun
Courage is considered a virtue not just within ADF, but among a wide range of cultural traditions. Ancient Greece, medieval Europe, traditional Taoist philosophy and contemporary Western ideals all praise courage - the ability (or sometimes, just the willingness) to confront that which normally stops us in our tracks. Courage (with a capital "C") typically brings to mind the selfless deeds of soldiers defending the unarmed, the brave actions of social justice pioneers or even the fictional fortitude of a fictional character such as Samwise Gamgee.
But how does courage directly relate to a neo-pagan Druid? As a virtue - a moral standard to which we are to strive towards - courage is not meant to be confined to our secular life. In his essay on what makes ADF special, Reverend Isaac Bonewits notes that in order for ADF to flourish as a full-spectrum religious tradition (complete with paid clergy, and bardic and healing heritages) we must, as members, go public with our faith, our scholarship and our liturgy. Openly wearing one's paganism on his/her sleeves during times of political and religious conservatism can be a daunting, intimidating request. There may be unwanted consequences, broken connections...but we must have strength. As Rev. Bonewits writes, "...it will take courage and caution for us to safely 'come from the shadows.' Yet if we can follow the lessons learned by the civil rights movements of our generation, we can eventually have full freedom to practice our beliefs."1
“Courage is the most important of all the virtues because without courage, you can't
practice any other virtue consistently.” --Maya Angelou
1. The Vision of ADF: What makes ADF different from other Neopagan traditions?
- the ability to do something that frightens one
- strength in the face of pain or grief
Courage is considered a virtue not just within ADF, but among a wide range of cultural traditions. Ancient Greece, medieval Europe, traditional Taoist philosophy and contemporary Western ideals all praise courage - the ability (or sometimes, just the willingness) to confront that which normally stops us in our tracks. Courage (with a capital "C") typically brings to mind the selfless deeds of soldiers defending the unarmed, the brave actions of social justice pioneers or even the fictional fortitude of a fictional character such as Samwise Gamgee.
But how does courage directly relate to a neo-pagan Druid? As a virtue - a moral standard to which we are to strive towards - courage is not meant to be confined to our secular life. In his essay on what makes ADF special, Reverend Isaac Bonewits notes that in order for ADF to flourish as a full-spectrum religious tradition (complete with paid clergy, and bardic and healing heritages) we must, as members, go public with our faith, our scholarship and our liturgy. Openly wearing one's paganism on his/her sleeves during times of political and religious conservatism can be a daunting, intimidating request. There may be unwanted consequences, broken connections...but we must have strength. As Rev. Bonewits writes, "...it will take courage and caution for us to safely 'come from the shadows.' Yet if we can follow the lessons learned by the civil rights movements of our generation, we can eventually have full freedom to practice our beliefs."1
“Courage is the most important of all the virtues because without courage, you can't
practice any other virtue consistently.” --Maya Angelou
1. The Vision of ADF: What makes ADF different from other Neopagan traditions?
Virtues Essay: Perseverance
PERSEVERANCE: noun
Few successes in life are achieved through quick actions and immediate results. For most things of meaning a path of dedication, time, patience and perseverance is required.
The concept of perseverance through tempests and tragedy easily springs to mind; in the fog of disease, depression and mourning the act of living may, in itself, speak to perseverance. But perseverance may also manifest in the most mundane of tasks; heading out to the garden at sunrise day after after, running that extra quarter mile, or even declining another round of food or drink. In truth, perseverance is often the handmaiden of another virtue: moderation.
The Dedicant Path is a perfect example of an undertaking achieved through perseverance - the work and documentation required extends, at minimum, over the course of half a year. For many dedicants the duration of work lasts much longer as the tasks of the DP are balanced against the responsibilities of family life and employment. Just as our relationships with friends and family are built, stone upon stone, upon shared experiences, warmth and hospitality so it is with our relationship with the Kindred. Only through perseverance will those stones accumulate to build a mountain.
“The man who moves a mountain begins by carrying away small stones.” --Confucius
- steadfastness in doing something despite difficulty or delay in achieving success
Few successes in life are achieved through quick actions and immediate results. For most things of meaning a path of dedication, time, patience and perseverance is required.
The concept of perseverance through tempests and tragedy easily springs to mind; in the fog of disease, depression and mourning the act of living may, in itself, speak to perseverance. But perseverance may also manifest in the most mundane of tasks; heading out to the garden at sunrise day after after, running that extra quarter mile, or even declining another round of food or drink. In truth, perseverance is often the handmaiden of another virtue: moderation.
The Dedicant Path is a perfect example of an undertaking achieved through perseverance - the work and documentation required extends, at minimum, over the course of half a year. For many dedicants the duration of work lasts much longer as the tasks of the DP are balanced against the responsibilities of family life and employment. Just as our relationships with friends and family are built, stone upon stone, upon shared experiences, warmth and hospitality so it is with our relationship with the Kindred. Only through perseverance will those stones accumulate to build a mountain.
“The man who moves a mountain begins by carrying away small stones.” --Confucius
Tuesday, November 19, 2013
Virtues Essay: Moderation
MODERATION: noun
--Oxford American English Dictionary
Ahh, moderation. Few topics can make an average American squirm in their seat like a discussion about moderation. Most will admit that moderation - limiting extremes in behavior and thought - is a good thing. Moderation can keep us healthy, stable and out of trouble. On the other hand, most Americans will concede that, in practice, moderation is a difficult concept to put in action: have some cake - but not too much; enjoy time with your friends - but don't neglect your family; spend money on what you love - but don't go into debt.
In today's push button society of instant gratification and never-ending options the mindful, intentional moderating of one's desires seems, well, a bit outdated. Moderation takes work, requires concentration. Moderation asks one to evaluate each choice, weighing wants against needs. Moderation necessitates an examination of one's choices and situations - both those that are beloved and despised.
Moderation does have its rewards, though. Being financially diligent can free up resources for leisure and philanthropy. Moderation in diet can lead to good health. Within one's religious life moderation can assure adequate time for contemplation and learning without isolating one from society. Moderation can serve as a tool, advising one towards a steady path on what can otherwise be a very wild journey.
"Moderation in all things. Especially moderation. " -- Ralph Waldo Emerson
- The avoidance of excess or extremes, especially in one's behavior or political opinions
--Oxford American English Dictionary
Ahh, moderation. Few topics can make an average American squirm in their seat like a discussion about moderation. Most will admit that moderation - limiting extremes in behavior and thought - is a good thing. Moderation can keep us healthy, stable and out of trouble. On the other hand, most Americans will concede that, in practice, moderation is a difficult concept to put in action: have some cake - but not too much; enjoy time with your friends - but don't neglect your family; spend money on what you love - but don't go into debt.
In today's push button society of instant gratification and never-ending options the mindful, intentional moderating of one's desires seems, well, a bit outdated. Moderation takes work, requires concentration. Moderation asks one to evaluate each choice, weighing wants against needs. Moderation necessitates an examination of one's choices and situations - both those that are beloved and despised.
Moderation does have its rewards, though. Being financially diligent can free up resources for leisure and philanthropy. Moderation in diet can lead to good health. Within one's religious life moderation can assure adequate time for contemplation and learning without isolating one from society. Moderation can serve as a tool, advising one towards a steady path on what can otherwise be a very wild journey.
"Moderation in all things. Especially moderation. " -- Ralph Waldo Emerson
Tuesday, October 29, 2013
Virtues Essay: Fertility
FERTILITY: noun
Tell a coworker that you (a pagan) are writing a short essay about fertility and there's a good chance they conjure up images of ancient goddess statues with swollen breasts and hips, or even of a pair of rabbits resting in a green meadow with their infinite number of offspring.
Yes, fertility, at its most basic level, speaks of reproduction and fecundity. In our modern society when one wishes for fertility it is typically associated with the desire to have children. Among our ancestors this element of fertility was paramount, as the success of the family was dependent upon the unit (historically, bigger was usually better). Those cultures involved in the raising of livestock also understand how important fertility was to the health and future of their flock as well. To reproduce abundantly, to be fruitful, was essential.
But there is another side to fertility that is often overlooked. Dig deeper and you will find that fertility is, in fact, an energizing of the latent; a spilling forth of stored potential. Even though water is essential for crops to grow, in the Slavic pantheon the goddess Mokosz has sway over grain, not Piorun who brings the rain. Mokosz sets in motion the dynamic processes which lead to new life, tipping the balance of energy in each seed towards growth, just as she prepares and nurtures a woman's womb for pregnancy. Typically labeled a "fertility goddess," Mokosz is also associated with spinning and weaving which, at first glance, seems to fit because of its identification as a "womanly art." However, to one who works with fibers this relationship speaks of more: a pile of wool is nothing but potential - with the proper techniques and a fertile imagination it may become many things.
The same is true of all the creative arts: carpentry, writing, metalsmithing, cooking and so on - each end product began as a seed of the mind, an idea only, formless yet full of potential. Only through the fertility of the mind is its potential set in motion and its being brought in to this world.
"Your heart is full of fertile seeds, waiting to sprout." --Morihei Ueshiba
- The quality of being fertile; productiveness.
Tell a coworker that you (a pagan) are writing a short essay about fertility and there's a good chance they conjure up images of ancient goddess statues with swollen breasts and hips, or even of a pair of rabbits resting in a green meadow with their infinite number of offspring.
Yes, fertility, at its most basic level, speaks of reproduction and fecundity. In our modern society when one wishes for fertility it is typically associated with the desire to have children. Among our ancestors this element of fertility was paramount, as the success of the family was dependent upon the unit (historically, bigger was usually better). Those cultures involved in the raising of livestock also understand how important fertility was to the health and future of their flock as well. To reproduce abundantly, to be fruitful, was essential.
But there is another side to fertility that is often overlooked. Dig deeper and you will find that fertility is, in fact, an energizing of the latent; a spilling forth of stored potential. Even though water is essential for crops to grow, in the Slavic pantheon the goddess Mokosz has sway over grain, not Piorun who brings the rain. Mokosz sets in motion the dynamic processes which lead to new life, tipping the balance of energy in each seed towards growth, just as she prepares and nurtures a woman's womb for pregnancy. Typically labeled a "fertility goddess," Mokosz is also associated with spinning and weaving which, at first glance, seems to fit because of its identification as a "womanly art." However, to one who works with fibers this relationship speaks of more: a pile of wool is nothing but potential - with the proper techniques and a fertile imagination it may become many things.
The same is true of all the creative arts: carpentry, writing, metalsmithing, cooking and so on - each end product began as a seed of the mind, an idea only, formless yet full of potential. Only through the fertility of the mind is its potential set in motion and its being brought in to this world.
"Your heart is full of fertile seeds, waiting to sprout." --Morihei Ueshiba
Sunday, October 27, 2013
Virtues Essay: Hospitality
HOSPITALITY: noun
The friendly and generous reception and entertainment of guests, visitors, or strangers.
--Oxford American English Dictionary
Hospitality is at the center of many modern druidic practices. Pulling from a tradition of hospitality that can be traced back to the Proto-Indo-European *ghosti, hospitality is, at its core, a formal recognition of relationships of reciprocity.
This obligation to reciprocity, to giving and receiving, serves as a framework for how we should structure our lives. There are virtually no confines to how we should manifest our hospitality. We should give of ourselves not only to friends and family, but to strangers and other less familiar persons. We should be patient and share our time with those of sympathetic hearts and minds, but also with those who may be perceived in more adversarial roles. We should be gracious in our receiving of gifts offered by others, just as we expect our beneficiaries to appreciate that which we put forth.
Our acts of hospitality are not limited to this plane, as this obligation to reciprocity applies to our relationships with all the Kindred as well. For the Kindred are real and deserve the same respectful and meaningful exchanges we offer to those made of flesh and blood. We can only ask for their blessings if we have first offered them our own heartfelt gifts.
In fact, it is these acts of hospitality, the never-ending spiral of these reciprocal exchanges both physical and spiritual, that forms a type of back bone, or axis mundi, of our world. Mutually beneficial exchanges keep order in form and turn away the chaos (represented by hatred, hunger or perhaps fear). Hospitality ties us all together and places our fates in a common pool.
"There is no hospitality like understanding." --Vanna Bonta
The friendly and generous reception and entertainment of guests, visitors, or strangers.
--Oxford American English Dictionary
Hospitality is at the center of many modern druidic practices. Pulling from a tradition of hospitality that can be traced back to the Proto-Indo-European *ghosti, hospitality is, at its core, a formal recognition of relationships of reciprocity.
This obligation to reciprocity, to giving and receiving, serves as a framework for how we should structure our lives. There are virtually no confines to how we should manifest our hospitality. We should give of ourselves not only to friends and family, but to strangers and other less familiar persons. We should be patient and share our time with those of sympathetic hearts and minds, but also with those who may be perceived in more adversarial roles. We should be gracious in our receiving of gifts offered by others, just as we expect our beneficiaries to appreciate that which we put forth.
Our acts of hospitality are not limited to this plane, as this obligation to reciprocity applies to our relationships with all the Kindred as well. For the Kindred are real and deserve the same respectful and meaningful exchanges we offer to those made of flesh and blood. We can only ask for their blessings if we have first offered them our own heartfelt gifts.
In fact, it is these acts of hospitality, the never-ending spiral of these reciprocal exchanges both physical and spiritual, that forms a type of back bone, or axis mundi, of our world. Mutually beneficial exchanges keep order in form and turn away the chaos (represented by hatred, hunger or perhaps fear). Hospitality ties us all together and places our fates in a common pool.
"There is no hospitality like understanding." --Vanna Bonta
Saturday, September 21, 2013
High Day Essay: Autumnal Equinox
In contemporary neo-pagan communities the holiday activities associated with the autumnal equinox typically focus around harvest duties. Many participants complete a gathering of produce from the garden (or farmer's co-op or store) and take time to acknowledge and express gratitude to the gods and goddesses for these blessings. Some neo-pagans may manifest ritual which addresses the balance between light and dark as at this time of year, as after this day the rhythms of the sun's movement leaves little doubt that we are sliding into the dark time of the calendar. Many neo-pagans call this holiday Mabon, following the tradition of Aidan Kelly's naming of the holiday after the Welsh mythological hero Mabon ab Modron.
Autumnal equinox celebrations in antiquity can be difficult to discern today. Written records describe harvest activities and celebrated breaks from working in the fields, but often lack direct acknowledgement of religious ties connected to these practices. Furthermore, the date of these festivals varied greatly from one region to another, dependant upon local weather and types of crops. In fact, linguistic evidence suggests that there may not have been major religious observances at the autumnal equinox among most ancient Indo-European cultures; autumn is the only season that does not have a common root word amongst Indo-European language families.
In historical records of Slavic cultures the celebration of Dozynki (Polish; Dozhinky in Russian, literally "little sheaf") notes the end of the harvest period. Depending on the region this festival can fall anywhere from mid-August through mid-September. During Dozynki the last sheaves of grain are harvested from the field with the exception of the last corner, which is tied together and bent towards the ground. This practice, which still occurs today, is referred to as "curling the beard (of Weles)." Weles is a cthonic Slavic god of cattle, deep waters, and the dead as well as music and magic. It is thought that this reuniting of the grain with the earth transfers the energy from the harvest back into the earth. Oftentimes this "beard" is bedecked with ribbons and trinkets and left offerings.
Autumnal equinox celebrations in antiquity can be difficult to discern today. Written records describe harvest activities and celebrated breaks from working in the fields, but often lack direct acknowledgement of religious ties connected to these practices. Furthermore, the date of these festivals varied greatly from one region to another, dependant upon local weather and types of crops. In fact, linguistic evidence suggests that there may not have been major religious observances at the autumnal equinox among most ancient Indo-European cultures; autumn is the only season that does not have a common root word amongst Indo-European language families.
In historical records of Slavic cultures the celebration of Dozynki (Polish; Dozhinky in Russian, literally "little sheaf") notes the end of the harvest period. Depending on the region this festival can fall anywhere from mid-August through mid-September. During Dozynki the last sheaves of grain are harvested from the field with the exception of the last corner, which is tied together and bent towards the ground. This practice, which still occurs today, is referred to as "curling the beard (of Weles)." Weles is a cthonic Slavic god of cattle, deep waters, and the dead as well as music and magic. It is thought that this reuniting of the grain with the earth transfers the energy from the harvest back into the earth. Oftentimes this "beard" is bedecked with ribbons and trinkets and left offerings.
Friday, September 20, 2013
Book Review: Being a Pagan
I chose to read/review Being a Pagan: Druids, Wiccans and Witches Today for my second Dedicant Path book review. One of several options listed as fulfilling the Modern Paganism and Pagan Revival category, I looked forward to this work, compiled and completed by Ellen Evert Hopman and Lawrence Bond, as something new since I had read other works in this category many years ago. Being a Pagan is, fundamentally, a collection of Q&A sessions completed with individuals considered "movers and shakers" within the pan-pagan community. Divided into seventeen different path-oriented chapters, the interviews each begin with a standard "Are you pagan? When did you decide you were pagan?" opening and then delve into each individual's experiences and practices as a modern pagan. This format allows each interviewee to speak freely on his/her own specialties or, as is sometimes apparent, his/her own soapboxes. Overall, the interviews are easy to follow and most chapters include an introduction that summarizes the uniting theme of interviews contained within. There does not seem to be any discernible chronology or reason for the order of the chapters so at times the reader is being referred to individuals and content found much later in the book.
In my opinion, however, Being a Pagan does not leave the reader with a positive view of modern pagans. As a result of the repetition of certain threads and themes, a mind-numbing reading of all 50 interviews paints a portrait of modern pagans as an elitist, self-legitimizing group of individuals who are constantly at odds. Indeed, several interviewees take shots at each other concerning fundamental issues, such as the roles of gender and sexuality, and whether pagan clergy should be paid for their services.
My biggest issue with the book is actually the apparent contradiction with the word "Today" in the title. Being a Pagan was first published back in 1996 - many of the issues and players highlighted in this work are virtually nonexistent in today's pagan communities. In fact, many of the organizations and resources highlighted near the end of the book no longer exist (and no website information is listed for those that do). All but one of the interviews in the 2002 re-release were completed prior to 1995; this means that nearly 20 years of contemporary pagan voices and issues are not present in this work. This critical oversight means that current topics such as leadership and gender, pagan involvement in interfaith communities and the role of the Internet in modern religion are completely absent. By failing to regularly update the material and focus of the content, the compilers of Being a Pagan have insured that their work has become, at this point in time, one more of an historical review, rather than contemporary scholarship.
What could breath fresh life into this book? I suggest keeping one-third of the most important essays (such as those with Starhawk, Isaac Bonewits, Ian Corrigan and Margot Adler) and adding in an additional fifteen or so new Q&A sessions with high profile modern pagans such as Teo Bishop, Terry Pratchett, Carl Weschcke and Michael J. Dangler. These contemporary voices could speak about pagan issues of the last 15 years, and speculate on what the next 15 years might bring.
Sunday, September 15, 2013
Virtues Essay: Vision
VISION: noun
Vision, as a pagan virtue, is a multifaceted concept that seems to transcend time.
On one hand, an individual might experience a vision - a deep awareness and understanding of surroundings or a situation - that informs his/her decision concerning a present action. This could be a personal vision about family or employment, or such a vision could influence a group's actions (particularly if one is interpreting the situation within a religious context). In this capacity, vision has the ability to influence our present.
However, one may also have a vision - perhaps a revelation during meditation or a dream - that illuminates a connection to the Kindreds. If this vision concerns the ancestors it can serve as a link to the past and increase our bond and understanding of those who have gone before.
On the flip side, it is not unheard of in religious communities for such visions to influence personal practices and infuse individuals with a desire for change and action. Plans for the future are made based upon such visions, laying the foundation of a path that begins with the vision and moves forward towards the future.
This, again, bring us back to the present. What we do today may be a manifestation from the past, that of a distant ancestor's vision, which could provide a catalyst for future activities.
The circle goes on and on.
"Your vision will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakes." --Carl Jung
- the ability to see; the area that you can see from a particular position
- an idea or a picture in your imagination
- a dream or similar experience, especially of a religious kind
- the ability to think about or plan the future with great imagination and intelligence
Vision, as a pagan virtue, is a multifaceted concept that seems to transcend time.
On one hand, an individual might experience a vision - a deep awareness and understanding of surroundings or a situation - that informs his/her decision concerning a present action. This could be a personal vision about family or employment, or such a vision could influence a group's actions (particularly if one is interpreting the situation within a religious context). In this capacity, vision has the ability to influence our present.
However, one may also have a vision - perhaps a revelation during meditation or a dream - that illuminates a connection to the Kindreds. If this vision concerns the ancestors it can serve as a link to the past and increase our bond and understanding of those who have gone before.
On the flip side, it is not unheard of in religious communities for such visions to influence personal practices and infuse individuals with a desire for change and action. Plans for the future are made based upon such visions, laying the foundation of a path that begins with the vision and moves forward towards the future.
This, again, bring us back to the present. What we do today may be a manifestation from the past, that of a distant ancestor's vision, which could provide a catalyst for future activities.
The circle goes on and on.
"Your vision will become clear only when you can look into your own heart. Who looks outside, dreams; who looks inside, awakes." --Carl Jung
Thursday, September 12, 2013
Home Shrine Essay
We first moved in to our current home in February of 2011, which is roughly the same time period that my commitment to modern druidic practice solidified. Initially, the first altar in the new house was on a small counter-top adjacent to the stove and was not much more than a simple seven-day devotional candle.
As we settled into the house, and as my own faith and relationship with my hearth culture solidified, I claimed the top of one of our bookshelves for the family altar. Below is an honest, no-frills picture of this altar (meaning: I didn't spruce it up for this photo).
The mirror with the sun motif serves as a reminder of the Slavic god Swarog, while a seven-day devotional candle serves as our fire. I found this candle worked best with our household, which includes two children and many, many more pets. The tree is represented by branches in the glass vase to the right. Perched within these branches is a small artistic bird which my daughters added. A small silver bowl to the right of the main candle acts as the well. The incense tray is towards the front of the altar.
The silver bowl on the left is the main offering receptacle. Currently, there are several additional candles on the altar for special prayers. Members of the household will sometimes put nature artifacts on the altar; in this picture one might be able to spy a few feathers, a turtle shell and a piece of drift wood. My older daughter has placed a small cat figurine on the altar (she has a special affinity for cats) and my younger daughter placed an omen card of a goat on the altar during a time when she was particularly interested in the god Piorun. The wooden bowl to the far right currently serves as an offering bowl for the household domovoi. This bowl receives regular gifts of bread and salt, especially when something goes missing.
My future plans for this altar include a new altar cloth which I have been embroidering over the past several weeks as an act of devotion for Mokosh. I have never been very satisfied with our tree representation and continue to search for alternatives. Eventually, a place for the domovoi offering will be made next to the stove, as this is a more traditional location.
I also have a very small personal altar on the wall next to my bed (pictured below). I have had this altar for about six months and have always kept it very simple and intimate. I have also set aside place on our property for a future altar with special attendance to the nature spirits.
As we settled into the house, and as my own faith and relationship with my hearth culture solidified, I claimed the top of one of our bookshelves for the family altar. Below is an honest, no-frills picture of this altar (meaning: I didn't spruce it up for this photo).
The mirror with the sun motif serves as a reminder of the Slavic god Swarog, while a seven-day devotional candle serves as our fire. I found this candle worked best with our household, which includes two children and many, many more pets. The tree is represented by branches in the glass vase to the right. Perched within these branches is a small artistic bird which my daughters added. A small silver bowl to the right of the main candle acts as the well. The incense tray is towards the front of the altar.
The silver bowl on the left is the main offering receptacle. Currently, there are several additional candles on the altar for special prayers. Members of the household will sometimes put nature artifacts on the altar; in this picture one might be able to spy a few feathers, a turtle shell and a piece of drift wood. My older daughter has placed a small cat figurine on the altar (she has a special affinity for cats) and my younger daughter placed an omen card of a goat on the altar during a time when she was particularly interested in the god Piorun. The wooden bowl to the far right currently serves as an offering bowl for the household domovoi. This bowl receives regular gifts of bread and salt, especially when something goes missing.
My future plans for this altar include a new altar cloth which I have been embroidering over the past several weeks as an act of devotion for Mokosh. I have never been very satisfied with our tree representation and continue to search for alternatives. Eventually, a place for the domovoi offering will be made next to the stove, as this is a more traditional location.
I also have a very small personal altar on the wall next to my bed (pictured below). I have had this altar for about six months and have always kept it very simple and intimate. I have also set aside place on our property for a future altar with special attendance to the nature spirits.
Virtues Essay: Piety
PIETY: noun
the quality of being religious or reverent
--Oxford American English Dictionary
Piety is a word that seems to have lost favor with the modern mainstream crowd. Once spoken of with reverence, piety now brings to mind (at least among my non-pagan peers), images of lampoonish religious devotion, including but not limited to hooded monks rhythmically pounding their foreheads with some anointed tome.
In real, everyday life, piety rarely looks similar to such flamboyant and stereotypical visions. Among pagans, true and sincere piety might be observed in the simple act of faithfully filling the bird feeder, or in taking a precious few minutes each day to pray to the Kindreds, or even in reviewing the daily obituaries and sending sympathy cards to surviving loved ones. To be sure, there are some grand gestures which absolutely fall within the realm of piety. For example, taking an oath before one's gods or constructing a personal or public nemeton. What all these acts, both great and small, have in common at their core is respect: respect for the gods, respect for our nature kin, and respect for the ancestors. Through the doing of these deeds intended to honor this respect, in these acts of piety, we manifest into this world a living and breathing *ghosti.
It is these acts of piety which serve as our common covenant, a covenant of mutual hospitality, with the Kindred.
“Piety is a discipline of the will through respect. It admits the right to exist of things larger than the ego, of things different from the ego.” --Richard M. Weaver
the quality of being religious or reverent
--Oxford American English Dictionary
Piety is a word that seems to have lost favor with the modern mainstream crowd. Once spoken of with reverence, piety now brings to mind (at least among my non-pagan peers), images of lampoonish religious devotion, including but not limited to hooded monks rhythmically pounding their foreheads with some anointed tome.
In real, everyday life, piety rarely looks similar to such flamboyant and stereotypical visions. Among pagans, true and sincere piety might be observed in the simple act of faithfully filling the bird feeder, or in taking a precious few minutes each day to pray to the Kindreds, or even in reviewing the daily obituaries and sending sympathy cards to surviving loved ones. To be sure, there are some grand gestures which absolutely fall within the realm of piety. For example, taking an oath before one's gods or constructing a personal or public nemeton. What all these acts, both great and small, have in common at their core is respect: respect for the gods, respect for our nature kin, and respect for the ancestors. Through the doing of these deeds intended to honor this respect, in these acts of piety, we manifest into this world a living and breathing *ghosti.
It is these acts of piety which serve as our common covenant, a covenant of mutual hospitality, with the Kindred.
“Piety is a discipline of the will through respect. It admits the right to exist of things larger than the ego, of things different from the ego.” --Richard M. Weaver
Wednesday, September 11, 2013
Virtues Essay: Wisdom
WISDOM: noun
The quality of having experience, knowledge, and good judgment; the quality of being wise.
The quality of having experience, knowledge, and good judgment; the quality of being wise.
--Oxford American English Dictionary
Wisdom is one of those deceptively weighty words that gets used in the common vernacular with little acknowledgement of the depth that the word truly entails. Often used in place of "intelligence" or "knowledge", wisdom carries with it much more than a simple gleaming of some book-bound subject. This is not a word that belies only a superficial capture of information. Although it is a noun, the definition of wisdom, in my opinion, inherently contains the imprint of actions - a back story that ripples with the echos of verbs.
Behind the knowledge that wisdom suggests is a story of effort, of work. With sleeves rolled up, a person who has wisdom has done what was necessary to bring static, printed words to life. She has learned the principles, has applied them to life and, like an artist, sculpted and molded those experiences into something more: wisdom. A fisherman will not have wisdom until he casts a line into the water, again and again. One may read a book about how to grow vegetables, but it is the avid gardener - with stained knees, gritty hands and sunburnt neck - that has the wisdom of gardening.
Within the pagan community, wisdom comes from years of learning and years of living; learning about hearth cultures, high days and traditions and living each day (with all the challenges and celebrations of life) while keeping the Kindreds and our virtues relevant and at hand. What is it like to live life out loud as a pagan? To keep vigil at your altar throughout the year? What does it mean to represent your grove in the greater community? These are types of questions answered through wisdom.
"By three methods we may learn wisdom: first, by reflection, which is noblest;
second, by imitation, which is easiest; and third by experience, which is the
bitterest." --Confucius
Tuesday, August 6, 2013
Slavic Third Cross-Quarter Ritual
This is the text I wrote for a Slavic third cross-quarter ritual. It was performed by our local Grove on August 2, 2013. Pronunciation guides are provided for those not familiar with the Polish language.
<3 chimes each for the Ancestors, the Spirits of the Land, and The Shining Ones>
Initiating the Rite: We have come here to honor the Gods and Goddesses. Be with us, oh Shining Ones, in our workings; forgive any errors and grant us, we pray, your blessings.
Purification: <use sage> By the might of the smoke of the fire, this gathering is made whole and holy.
Honoring the Earth Mother: Matka Ziemia (MAT-ka ZHAY-meeya) - we are your children, born of your womb and nourished by your abundance. You are the foundation of each day, as we place our feet upon you and walk this world. We pray that you bless and uphold our rite today, as you uphold the whole world. Matka Ziemia (MAT-ka ZHAY-meeya)- accept our sacrifice! (offer cornmeal, all repeat: Matka Ziemia (MAT-ka ZHAY-meeya), accept our sacrifice!)
Statement of Purpose: We have come today to do as the ancients did - to make offerings to the kindreds in gratitiude and to ask for their blessings as we begin the first harvest.
Recreating the Cosmos:
Deep water of the well - your living water saturates down into the ground, nourishing tender roots and seeds even while they slumber. And you flow beyond, past soil and stone into a land of memory and shadow, the land of our ancestors. Without you our world would be barren and lonely. Please accept this gift of silver as receipt of our gratitude for all which you provide to us. (put silver in the well)
Fire burning brightly - you are a force all your own. You manifest from stone and wood, producing from within the gifts of Dazhbog (DAZH-bogh), the celestial smith and Piorun (pee-YO-run) , wielder of lightning. You, above all others, have the ability to transform our offerings into that which is acceptable to the Shining Ones. We thank you for the transformation of our sacrifices and offer you this oil in gratitude. (pour oil into the fire)
Mighty tree - you which weaves all worlds together. Your branches stretch and reach towards The Shining Gods and Goddesses, your roots meander deep into the soft earth beckoning to the ancestors, and your trunk connects all here, with us, in our world today among ourselves and the spirits of this land. We offer you this incense in deep appreciation of your services both in the past and that which you will provide here today. (light incense and place in front of tree)
Opening the Gate: Weles (VAY-les) - punisher of broken oaths, mighty god of liminality and master of the gates between the living and the dead: we ask that you tend this gate here today, so that the Kindreds may join us in this holy space while the outdwellers keep their distance. Weles (VAY-les), we honor you and this most important task you perform and offer you this sacrifice in deepest appreciation. (pour whiskey on the ground, all repeat: Weles (VAY-les), accept our sacrifice!)
Let the gates be open. The water, the fire and the tree flow and flame and grow within us. Feel your roots burrow deep, draw up the water of life, and stretch your branches towards the fire of the sky.
Offerings to the Kindreds:
Ancestors, those who offered the first sacrifice and learned the proper ways to honor the Gods and Goddesses - you are welcome here at our fire! We greet you with joyous hearts and kind words. Join us here as we honor the Shining Ones in the ways you have taught us, and partake of this offering. Ancestors, accept our sacrifice! (offer mulberry wine, all repeat: Ancestors, accept our sacrifice!)
Spirits of this land, you who live among the trees, in the tall grasses and deep withing the native waters, you have a place here at our fire. You who know the inborn rhythms of Matka Ziemia (MAT-ka ZHAY-meeya), who see the rising and setting of the sun each day and whisper to the wild animals, you have a place here at our fire. We give you honor and welcome you with this gift. Nature Spirits, accept our sacrifice! (offer salt, all repeat: Nature Spirits, accept our sacrifice!)
Shining Ones, Gods and Goddesses worthy of worship, you who make all things possible - join us here at this fire. Your glory is brighter than all creation and inspires greatness in those who follow you - join us in this blessing of the harvest as we begin to reap from the fields and gardens that which will nourish us and our loved ones. We offer this sacrifice as ourt hearts call for you. Shining Ones, accept our sacrifice! (pour mead, all repeat: Shining ones, accept our sacrifice!)
Dieties of the Rite:
Mighty Piorun (pee-YO-run) - god of lightning, dispenser of justice. You who triumphs over chaos and brings order to this world. Come to our fire! With your mighty powers you conquer the serpent which threatens to destroy our world in confusion and drought. You control the rains, and as such decide which lands are blessed. It is your shield that plows the fields and heralds the planting season, and the sharp edge of your axe aids the harvest. We offer you this gift of mead in gratitude for watching over the fields these many months. Piorun (pee-YO-run), accept our sacrifice! (pour the mead into the fire, all repeat: Piorun (pee-YO-run), accept our sacrifice!)
Svarog (SVA-roog) - god of the heavenly fire and father of Dazhbog (DAZH-bogh), you have warmed the earth so life could blossom and grow. Come to our fire! Yours is a delicate balance, a careful dispensing of the sun's rays. In your wisdom you moderated your awesome power so as to not damage the young plants in the field. Thank you for providing this most important force so that the plants in our gardens could grow and become part of the feast at our tables. We offer you this gift of whiskey in gratitiude. Svarog (SVA-roog), accept this sacrifice! (pour whiskey into the fire, all repeat: Svarog (SVA-roog), accept our sacrifice!)
Mokosz (MO-kosh) - goddess of grain and seed, you who germinates and gestates the seeds, roots and shoots that brings life to our world. Come to our fire! Your gifts are abundant and provide nourishment and enjoyment both for our bodies and our souls. We thank you for nurturing the seeds and tender plants we placed into the warming ground this growing season, and offer you this gift of vegetables in return. Mokosz (MO-kosh), accept our sacrifice! (place the vegetables in the fire, all repeat: Mokosz (MO-kosh), accept our sacrifice!)
Personal Offerings
Omens: We ask that the Kindreds speak to us, and offer us their teachings. <go through each kindred with the omens, then affirm the omens)>
Hallowing of the Waters: As children of the Earth we call for the blessings of the Kindreds. We fill the bellies of our spirit with this drink - oh Holy Ones, give to us as we have given to you! Let this vessel receive your blessings! (each person drinks water)
Affirmation of the Blessings: By this work we are blessed. To all that have aided us here today, we give thanks.
Thanking the Beings:
Mokosz (MO-kosh) - Beholder of creation - may we always be right in our worship of you and the recipient of your blessings.
Svarog (SVA-roog) - Champion of the sun and dispenser of it's life force, thank you the blessing of this warmth.
Piorun (pee-YO-run) - Mighty warrior! We give our gratitude for your blessings here today.
Closing the Gates: Weles (VAY-les), we offer you thanks for minding the gates so that we could honor the Kindreds here today in peace.
Thanking the Earth Mother: Matka Ziemia (MAT-ka ZHAY-meeya), thank you for upholding this rite and blessing us daily with your generous gifts.
Statement of Ending: With this our ritual is complete. May the tree be just a tree, the well just water, and the fire but a simple fire. Let us leave here today with blessings upon us and peace within us.
2013 Lughnasadh Ritual Attendance
Our local Grove's Lughnasadh ritual was held this past Saturday. It was an evening ritual and held on the land owned by my family. The pantheon honored was Slavic, and I wrote the ritual (for complete ritual text, follow this link). This was the first time a ritual I wrote was performed in a group setting.
Because it was a harvest ritual, I bedecked the ritual table in excess produce from our garden. After the ritual, participants were encouraged to take whatever produced they preferred.
There was a smaller attendance than usual, and all the participants were women. This was the first time since I began attending the Grove's rituals in May 2012 that there were no men present. The mood was calm and friendly. I lead the ritual and guided everyone through the Core Order.
During personal offerings each person stated their work out loud, which was a departure from the previous silent/whispered offerings of the past. Hearing what others were feeling/asking for made me feel more like we were a group working together on common goals, rather than a bunch of individuals gathered to do piecemeal a ritual.
The omens were pulled and read by another Grove member, and spoke of change and adventure
I really felt connected during this ritual - to the words spoken, to the individuals present and to the Kindreds. I'm sure part of this is due to the fact that I wrote the ritual, and the pantheon honored was my home pantheon. This ritual definitely felt like a continuation of the Spring Equinox ritual my family performed, during which we asked the same deities to bless our planting. It was really satisfying to feel the relationship between us and the Slavic pantheon growing.
Because it was a harvest ritual, I bedecked the ritual table in excess produce from our garden. After the ritual, participants were encouraged to take whatever produced they preferred.
There was a smaller attendance than usual, and all the participants were women. This was the first time since I began attending the Grove's rituals in May 2012 that there were no men present. The mood was calm and friendly. I lead the ritual and guided everyone through the Core Order.
During personal offerings each person stated their work out loud, which was a departure from the previous silent/whispered offerings of the past. Hearing what others were feeling/asking for made me feel more like we were a group working together on common goals, rather than a bunch of individuals gathered to do piecemeal a ritual.
The omens were pulled and read by another Grove member, and spoke of change and adventure
I really felt connected during this ritual - to the words spoken, to the individuals present and to the Kindreds. I'm sure part of this is due to the fact that I wrote the ritual, and the pantheon honored was my home pantheon. This ritual definitely felt like a continuation of the Spring Equinox ritual my family performed, during which we asked the same deities to bless our planting. It was really satisfying to feel the relationship between us and the Slavic pantheon growing.
Monday, June 24, 2013
2013 Summer Solstice Ritual Attendance
Well, the sunburn hasn't faded yet so I better write this up before time passes and I forget!
This past Saturday I attended the local Grove's Litha ritual. This ritual was different from previous rituals in that we held the ritual at Gaea Retreat Center and then had space reserved for overnight camping. The Vedic pantheon was the focus.
The heat index hovered near 100 degrees as the ritual began. My part in the ritual was the invocation to the fire. I had previously memorized my part and had brought the ghee that was offered. During the "workings" session of the ritual one of the regular attendees (I don't believe she is an "official" member) had an adult naming ceremony. This was very nice and I appreciated the symbolism of her walking around the fire three times. We typically haven't had any major workings during ritual - maybe just a brief mention of someone needing healing/help and the burning of a small offering. I really liked having something "active" to focus on besides that basic ritual order.
Like most participants, we stayed to camp and had a wonderful day of swimming and hiking and shared meals. My daughters also made wianki (wreaths) and we let them afloat on the lake near sundown. It truly felt like a holiday.
One last thought: prior to this ritual I gave my daughters a brief history lesson, explaining the relationship between the Vedic pantheon and other Indo-European pantheons. There are some pantheons that I just don't feel much of a connection with at all, i.e. Saxon and Celtic. Sometimes it seems like those Gods/Goddesses and I don't speak the same (figurative) language - there is no animosity between us, rather just head-shaking bewilderment. We just don't get each other and that's okay (at least for now). But then there are other pantheons that I connect with right away and "get." I consider the Slavic pantheon my primary pantheon - I have established relationships with several of Slavic deities. I also have a connection with the Avestan and Vedic pantheons and have begun working with a few of those respective deities.
This past Saturday I attended the local Grove's Litha ritual. This ritual was different from previous rituals in that we held the ritual at Gaea Retreat Center and then had space reserved for overnight camping. The Vedic pantheon was the focus.
The heat index hovered near 100 degrees as the ritual began. My part in the ritual was the invocation to the fire. I had previously memorized my part and had brought the ghee that was offered. During the "workings" session of the ritual one of the regular attendees (I don't believe she is an "official" member) had an adult naming ceremony. This was very nice and I appreciated the symbolism of her walking around the fire three times. We typically haven't had any major workings during ritual - maybe just a brief mention of someone needing healing/help and the burning of a small offering. I really liked having something "active" to focus on besides that basic ritual order.
Like most participants, we stayed to camp and had a wonderful day of swimming and hiking and shared meals. My daughters also made wianki (wreaths) and we let them afloat on the lake near sundown. It truly felt like a holiday.
One last thought: prior to this ritual I gave my daughters a brief history lesson, explaining the relationship between the Vedic pantheon and other Indo-European pantheons. There are some pantheons that I just don't feel much of a connection with at all, i.e. Saxon and Celtic. Sometimes it seems like those Gods/Goddesses and I don't speak the same (figurative) language - there is no animosity between us, rather just head-shaking bewilderment. We just don't get each other and that's okay (at least for now). But then there are other pantheons that I connect with right away and "get." I consider the Slavic pantheon my primary pantheon - I have established relationships with several of Slavic deities. I also have a connection with the Avestan and Vedic pantheons and have begun working with a few of those respective deities.
Sunday, May 5, 2013
2013 Beltaine Ritual Attendance
Yesterday I attended our local grove's Beltaine ritual. The ritual was held on the property owned by my family and the Celtic pantheon was honored. The ritual was in ADF Core Order and written by a local grove member. The text was posted on Facebook a week prior; I was quite happy to be able to see the text in advance of the ritual.
Prior to the ritual I chose to recite the portion that honored Aine. I don't feel particularly in tune with the Celtic pantheon, and choosing to hallow the tree or honor the Earth Mother would have been much easier for me...but that would have felt like a cop-out. So I specifically chose the portion concerning Aine to force me to really focus on an unfamiliar deity and stay present in the ritual.
The weather during the ritual was its own force to be reckoned with; despite the date of May 4th the temperature was barely 40 degrees, and with a 20 mph north wind and with misty conditions the windchill was well below the comfort zone. Plus, the strong wind made it a struggle to keep the fire going. There was a bit of irony in the traditional language of the ritual, which mentioned the warming sun of spring and the coming of summer. Staying on task during the ritual definitely felt like a struggle and required all present to be alert and mindful.
This was the first ritual I have attended which used ogham for the omens. The ritual organizer is still in the beginning phases of learning the ogham, so that portion of the ritual was a bit clunky.
After a brief warming period inside after the ritual, we came together again to attempt a Maypole dance in honor of the season. While the results were questionably authentic we had much fun in the activity.
Prior to the ritual I chose to recite the portion that honored Aine. I don't feel particularly in tune with the Celtic pantheon, and choosing to hallow the tree or honor the Earth Mother would have been much easier for me...but that would have felt like a cop-out. So I specifically chose the portion concerning Aine to force me to really focus on an unfamiliar deity and stay present in the ritual.
The weather during the ritual was its own force to be reckoned with; despite the date of May 4th the temperature was barely 40 degrees, and with a 20 mph north wind and with misty conditions the windchill was well below the comfort zone. Plus, the strong wind made it a struggle to keep the fire going. There was a bit of irony in the traditional language of the ritual, which mentioned the warming sun of spring and the coming of summer. Staying on task during the ritual definitely felt like a struggle and required all present to be alert and mindful.
This was the first ritual I have attended which used ogham for the omens. The ritual organizer is still in the beginning phases of learning the ogham, so that portion of the ritual was a bit clunky.
After a brief warming period inside after the ritual, we came together again to attempt a Maypole dance in honor of the season. While the results were questionably authentic we had much fun in the activity.
Wednesday, May 1, 2013
Book Review: Comparative Mythology by Jaan Puhvel
I chose to read/review Jaan Puhvel's Comparative Mythology for my first Dedicant Path book review with plenty of warnings about the depth and "academic-nishness" of the material. With a background in anthropology, I was prepared to tackle the materials, having a strong foundation in European mythology and first-hand experience reading Levi-Strauss and the like in grad school. That being said, this is definitely not a book for beginners.
There is little doubt that Comparative Mythology was written as a text, as its format and content is clearly designed to follow a course syllabus. However, the scope and depth of the analysis, coupled with the repeated use of specialized and obscure terminology belies the fact that this would not be a textbook for a 100 level course. If reading this book, be prepared to take copious notes and have a dictionary (and possibly, a world history companion) at your side if you desire to retain and process the material.
And what material is there? Gold. For all his wordiness there is no doubt that what Puhvel has compiled in print is a thorough, near-exhaustive survey of Indo-European (IE) mythology. Starting from an introduction outlining the distinction between mythos, mythology and history, Puhvel then proceeds to review the mythology of several ancient IE cultures working his way through Vedic India, ancient Iran, ancient Greece, ancient Rome, and Celtic, Norse and Balto-Slavic mythologies.
With each chapter he briefly reviews geographical and historical highlights of the period, and epic sagas are also discussed for the Vedic, Iranian and Norse cultures.
Personally, I enjoyed this read despite the amount of discipline it took to accomplish the task. I greatly appreciated his reviews of Vedic and Iranian myths and applauded his outright acknowledgement that, for years, Greek myth has been The Standard for comparative mythology regardless of its obvious fusion with nearby cultures. I even thought his review of Slavic mythology (a subject I myself have researched extensively) provided a thoughtful and well-supported foundation even with the limitations of such scant documentation for that subject.
That said, there were times where, as the reader, I was ready to give Puhvel a stern talking to. His chapters on both Vedic and Iranian epics were written in such a way that a student new to comparative mythology had no hope but to be completely lost and confused. In both of those chapters (and others as well) his references to obscure tribes and historical events makes for a difficult read for even the most dedicated student of ancient world history. With a topic that literally covers thousands of years and geographical miles, it would be nice if Puhvel provided brief historical timelines and/or maps in respective chapters. Additionally, there are times where his handling of some subjects seems unusual; there is no discussion at all of Hestia/Vesta in the Greek and Roman materials, and his Iranian references hinge on discussions of Zoroastrian concepts, rather than pre-Avestan sources and reconstructions. There are no explanations offered for either example.
Exhaustive? Yes. Herculean? Yes. Worth taking the time to read? Probably. For someone dedicated to understanding the undercurrent of similar themes and characters in IE mythology the reading of Jaan Puhvel's Comparative Mythology should be on their "Must Do" list. For the more casual student of IE studies there are many other available titles that would better suite the lay reader.
Sunday, March 31, 2013
2013 Spring Equinox Ritual Attendance
Yesterday we celebrated the coming of spring.
I knew a few weeks in advance that we would be unable to attend the local Grove's spring ritual so I decided it was time to write my first full-length ritual following the Core Order laid out by ADF.
I chose to honor the Slavic pantheon as they are near and dear to me and my daughters. I also decided that the purpose would be to formally ask winter (represented by the goddess Marzanna) to recede, and to request blessings upon our land from Piorun and Mokosh as we busy ourselves over the next few months planting our vegetable gardens, tending the berries and getting our first fruit trees established. I carefully thought out which offerings would be most appropriate and did my best to craft language that was meaningful and sincere. Since my daughters (ages 10 years and 12 years) would be participating, I purposefully kept the words fairly simple and the overall ritual brief.
The full text of the ritual can be found here.
We had absolutely gorgeous weather for the ritual. Both girls did a wonderful job of following along and participating. We each took turns pulling a card for the omens, using the Wildwood Tarot deck.
From the Ancestors: Ten of Stones * Home
Excerpt of interpretation: "The inner and outer community that sustains and supports the individual, not necessarily blood family but the trusted friends, comrades and lovers who offer security and affections."
As far as we are aware our family has no direct blood ties to Slavic peoples, but I have been personally drawn to those cultures for the past 20 years, and at least one of my daughters also feels a strong connection with the Slavic pantheon. I saw this omen as an affirmation of our connection with the Slavic ancestors even if the ties are not of blood but instead the heart.
From the Nature Spirits: 7 * The Archer
Excerpt of interpretation: "The dawn of new adventure, folded in the web of universal potential, waits for you to string the bow of your imagination and loose the arrows of creativity."
We have many plans for our land; plans for fruit trees, honey bees, outside shrines, bat houses...the list goes on. In this omen I hear an echo of support from the Spirits of the land.
From the Shining Ones: Kings of Vessels * Heron
Excerpt of interpretation: "A deep belief in fairness, honesty and honour colours everything you do...However, your admiration of self-control can sometimes make you appear to rigid."
I see this omen as an affirmation from the Gods and Goddess that our worship is acknowledged as sincere and right. But I also see a message that supports less structured forms of worship besides the ADF core order. This is very touching because in our busy household I often feel fortunate if I am able to get my quick morning devotional done before rushing off to work and/or other family obligations. I think this message was also important for my girls to hear since it encourages and affirms the more spontaneous and brief prayers that they are apt to perform.
I knew a few weeks in advance that we would be unable to attend the local Grove's spring ritual so I decided it was time to write my first full-length ritual following the Core Order laid out by ADF.
I chose to honor the Slavic pantheon as they are near and dear to me and my daughters. I also decided that the purpose would be to formally ask winter (represented by the goddess Marzanna) to recede, and to request blessings upon our land from Piorun and Mokosh as we busy ourselves over the next few months planting our vegetable gardens, tending the berries and getting our first fruit trees established. I carefully thought out which offerings would be most appropriate and did my best to craft language that was meaningful and sincere. Since my daughters (ages 10 years and 12 years) would be participating, I purposefully kept the words fairly simple and the overall ritual brief.
The full text of the ritual can be found here.
We had absolutely gorgeous weather for the ritual. Both girls did a wonderful job of following along and participating. We each took turns pulling a card for the omens, using the Wildwood Tarot deck.
From the Ancestors: Ten of Stones * Home
As far as we are aware our family has no direct blood ties to Slavic peoples, but I have been personally drawn to those cultures for the past 20 years, and at least one of my daughters also feels a strong connection with the Slavic pantheon. I saw this omen as an affirmation of our connection with the Slavic ancestors even if the ties are not of blood but instead the heart.
From the Nature Spirits: 7 * The Archer
We have many plans for our land; plans for fruit trees, honey bees, outside shrines, bat houses...the list goes on. In this omen I hear an echo of support from the Spirits of the land.
From the Shining Ones: Kings of Vessels * Heron
I see this omen as an affirmation from the Gods and Goddess that our worship is acknowledged as sincere and right. But I also see a message that supports less structured forms of worship besides the ADF core order. This is very touching because in our busy household I often feel fortunate if I am able to get my quick morning devotional done before rushing off to work and/or other family obligations. I think this message was also important for my girls to hear since it encourages and affirms the more spontaneous and brief prayers that they are apt to perform.
Slavic Spring Equinox Ritual
This ritual was written by myself and performed in March of 2013.
Initiating the Rite: We have come here to honor the Gods. Be with us, oh Shining Ones, in our workings; forgive any errors and grant us, we pray, your blessings.
Purification: <use sage> By the might of the smoke of the fire, this gathering is made whole and holy.
Honoring the Earth Mother: Matka Ziemia - we are your children. We pray that you bless and uphold our rite today, as you uphold the whole world. Matka Ziemia - accept our sacrifice! (offer cornmeal, then all repeat: Matka Ziemia, accept our sacrifice!)
Statement of Purpose: We have come today to do as the ancients did - to make offerings to the powers and receive blessings upon our land as we begin the first plantings of the growing season.
Recreating the Cosmos:
Fire burning brightly - you have the ability to transform our offerings into that which is acceptable. We thank you for the transformation of our sacrifices and offer you this oil in gratitude. (pour oil into the fire)
Mighty tree - you which weaves all worlds together. Your branches stretch and reach towards The Shining Gods and Goddess, your roots meander deep into the soft earth beckoning to the ancestors, and your trunk connects them all here, with us, in our world today among ourselves and the spirits of this land. We offer you this incense in deep appreciation of your services both in the past and that which you will provide here today. (light incense and place in front of tree)
Opening the Gate: Veles - punisher of broken oaths, mighty god of liminality and master of the gates between life and death: we ask that you tend this gate here today, so that the Kindreds may join us in this holy space while keeping the outdwellers distant. Veles, accept this sacrifice! (pour whiskey on the ground, all repeat: Veles, accept our sacrifice!)
Offerings to the Kindreds:
Ancestors, those who offered the first sacrifice and learned the proper ways to honor the Gods - you are welcome here at our fire! We greet you with joyous hearts and kind words. Join us here as we honor the Shining Ones in the ways you have taught us, and partake of this offering. Ancestors, accept our sacrifice! (offer mulberry wine, then all repeat: Ancestors, accept our sacrifice!)
Spirits of this land, you who live among the trees, in the tall grasses and deep withing the native waters, you have a place here at our fire. You who know the rhythms of Matka Ziemia, who see the rising and setting of the sun each day and whisper to the wild animals, you have a place here at our fire. We give you honor and welcome you with this gift. Nature Spirits, accept our sacrifice! (offer salt, then all repeat: Nature Spirits, accept our sacrifice!)
Shining Ones, Gods and Goddesses worthy of worship, you who make all things possible - join us here at this fire. Your glory is brighter than all creation and inspires greatness in those who follow you - join us in this blessing of the land. Accept this sacrifice and know that our hearts call for you. Shining Ones, accept our sacrifice! (pour mead, then all repeat: Shining ones, accept our sacrifice!)
Dieties of the Rite:
Marzanna - goddess of winter and death, mistress of visions. You have once again woven winter across this land and blanketed the fields in frost and slumber. But now is your time to recede to the shadows as the Earth warms once more. We offer you this gift of bread and salt, in appreciation for the essential winter season that you crafted so well. Marzanna, accept our sacrifice (put bread/salt in the fire, then all repeat: Marzanna, accept our sacrifice!)
Mighty Piorun - god of lightning, dispenser of justice. You who triumphs over chaos and brings order to this world. Come to our fire! With your mighty powers you control the rains, and as such decide which lands will be blessed. It is your shield that plows the fields and heralds the planting season. We offer you this gift of mead and ask in return that you moderate the skies above these lands so that our crops may grow healthy and bountiful. Piorun, accept our sacrifice! (pour the mead into the fire, then all repeat: Piorun, accept our sacrifice!)
Mokosz - goddess of grain, you who germinates and gestates the seeds, roots and shoots that brings life to our world. Your gifts are abundant and provide nourishment and enjoyment both for our bodies and our souls. We ask that you nurture the seeds and tender plants we place into the warming ground this growing season, and offer you this gift of vegetables in return. Mokosz, accept our sacrifice! (place the vegetables in the fire, then all repeat: Mokosz, accept our sacrifice!)
Personal Offerings
Omens: We ask that the Kindreds speak to us, and offer us their teachings. <go through each kindred with the omens, then affirm the omens)>
Hallowing of the Waters: As children of the Earth we call for the blessings of the Kindreds. We fill the bellies of our spirit with this drink - oh Holy Ones, give to us as we have given to you! Let this vessel receive your blessings! (each person drinks from the cup)
Affirmation of the Blessings: By this work we are blessed. To all that have aided us here today, we give thanks.
Thanking the Beings:
Mokosz - Beholder of creation - may we always be right in our worship of you and the recipient of your blessings.
Piorun - Mighty warrior! We give our gratitude for your blessings here today.
Marzenna - Mistress of the dark nights, leave here today with our sincerest appreciation.
Closing the Gates: Veles, we offer you thanks for minding the gates so that we could honor the Kindreds today in peace.
Thanking the Earth Mother: Matka Ziemia, thank you for upholding this rite and blessing us daily with your generous gifts.
Statement of Ending: May the tree be just a tree, the well just water, and the fire a simple fire. Let us leave here today with blessings upon us and peace within us.
<3 chimes each for the Ancestors, the Spirits of the Land, and The Shining Ones>
Initiating the Rite: We have come here to honor the Gods. Be with us, oh Shining Ones, in our workings; forgive any errors and grant us, we pray, your blessings.
Purification: <use sage> By the might of the smoke of the fire, this gathering is made whole and holy.
Honoring the Earth Mother: Matka Ziemia - we are your children. We pray that you bless and uphold our rite today, as you uphold the whole world. Matka Ziemia - accept our sacrifice! (offer cornmeal, then all repeat: Matka Ziemia, accept our sacrifice!)
Statement of Purpose: We have come today to do as the ancients did - to make offerings to the powers and receive blessings upon our land as we begin the first plantings of the growing season.
Recreating the Cosmos:
Deep water of the
well - your cool liquid saturates deep into the ground, nourishing
tender roots and seeds even while they slumber. Without you our world
would be barren. Please accept this gift of silver as receipt of our
gratitude. (put ring in the well)
Fire burning brightly - you have the ability to transform our offerings into that which is acceptable. We thank you for the transformation of our sacrifices and offer you this oil in gratitude. (pour oil into the fire)
Mighty tree - you which weaves all worlds together. Your branches stretch and reach towards The Shining Gods and Goddess, your roots meander deep into the soft earth beckoning to the ancestors, and your trunk connects them all here, with us, in our world today among ourselves and the spirits of this land. We offer you this incense in deep appreciation of your services both in the past and that which you will provide here today. (light incense and place in front of tree)
Opening the Gate: Veles - punisher of broken oaths, mighty god of liminality and master of the gates between life and death: we ask that you tend this gate here today, so that the Kindreds may join us in this holy space while keeping the outdwellers distant. Veles, accept this sacrifice! (pour whiskey on the ground, all repeat: Veles, accept our sacrifice!)
Let the gates be open. The water, the fire and the tree flow and flame and grow within us.
Offerings to the Kindreds:
Ancestors, those who offered the first sacrifice and learned the proper ways to honor the Gods - you are welcome here at our fire! We greet you with joyous hearts and kind words. Join us here as we honor the Shining Ones in the ways you have taught us, and partake of this offering. Ancestors, accept our sacrifice! (offer mulberry wine, then all repeat: Ancestors, accept our sacrifice!)
Spirits of this land, you who live among the trees, in the tall grasses and deep withing the native waters, you have a place here at our fire. You who know the rhythms of Matka Ziemia, who see the rising and setting of the sun each day and whisper to the wild animals, you have a place here at our fire. We give you honor and welcome you with this gift. Nature Spirits, accept our sacrifice! (offer salt, then all repeat: Nature Spirits, accept our sacrifice!)
Shining Ones, Gods and Goddesses worthy of worship, you who make all things possible - join us here at this fire. Your glory is brighter than all creation and inspires greatness in those who follow you - join us in this blessing of the land. Accept this sacrifice and know that our hearts call for you. Shining Ones, accept our sacrifice! (pour mead, then all repeat: Shining ones, accept our sacrifice!)
Dieties of the Rite:
Marzanna - goddess of winter and death, mistress of visions. You have once again woven winter across this land and blanketed the fields in frost and slumber. But now is your time to recede to the shadows as the Earth warms once more. We offer you this gift of bread and salt, in appreciation for the essential winter season that you crafted so well. Marzanna, accept our sacrifice (put bread/salt in the fire, then all repeat: Marzanna, accept our sacrifice!)
Mighty Piorun - god of lightning, dispenser of justice. You who triumphs over chaos and brings order to this world. Come to our fire! With your mighty powers you control the rains, and as such decide which lands will be blessed. It is your shield that plows the fields and heralds the planting season. We offer you this gift of mead and ask in return that you moderate the skies above these lands so that our crops may grow healthy and bountiful. Piorun, accept our sacrifice! (pour the mead into the fire, then all repeat: Piorun, accept our sacrifice!)
Mokosz - goddess of grain, you who germinates and gestates the seeds, roots and shoots that brings life to our world. Your gifts are abundant and provide nourishment and enjoyment both for our bodies and our souls. We ask that you nurture the seeds and tender plants we place into the warming ground this growing season, and offer you this gift of vegetables in return. Mokosz, accept our sacrifice! (place the vegetables in the fire, then all repeat: Mokosz, accept our sacrifice!)
Personal Offerings
Omens: We ask that the Kindreds speak to us, and offer us their teachings. <go through each kindred with the omens, then affirm the omens)>
Hallowing of the Waters: As children of the Earth we call for the blessings of the Kindreds. We fill the bellies of our spirit with this drink - oh Holy Ones, give to us as we have given to you! Let this vessel receive your blessings! (each person drinks from the cup)
Affirmation of the Blessings: By this work we are blessed. To all that have aided us here today, we give thanks.
Thanking the Beings:
Mokosz - Beholder of creation - may we always be right in our worship of you and the recipient of your blessings.
Piorun - Mighty warrior! We give our gratitude for your blessings here today.
Marzenna - Mistress of the dark nights, leave here today with our sincerest appreciation.
Closing the Gates: Veles, we offer you thanks for minding the gates so that we could honor the Kindreds today in peace.
Thanking the Earth Mother: Matka Ziemia, thank you for upholding this rite and blessing us daily with your generous gifts.
Statement of Ending: May the tree be just a tree, the well just water, and the fire a simple fire. Let us leave here today with blessings upon us and peace within us.
Thursday, February 7, 2013
2013 Imbolc Ritual Attendance
This past weekend I attended our local Grove's Imbolc Ritual. This ritual was back on the land owned by my family, which was a nice change from the indoor ritual at Winter Solstice. The ritual was written in ADF Core Order.
This was the first ritual I attended where the Grove Leader wasn't involved with the writing of the ritual. We honored the Norse pantheon and the two grove members that wrote the ritual did a nice job. I recited the Hallowing of the Fire and offered aromatic oils.
We had a new member in attendance and he had such a great and loving personality. That really helped me feel better afterwards, as I felt very distracted and "not ready" during the ritual itself. There had been a miscommunication about picking my daughter up from a sleep-over and I had to run and get her during the time that I would have normally been preparing the ritual fire and getting mentally prepared myself. I also found myself disappointed that the ritual text hadn't been provided until ten minutes prior to the ritual - at which time parts were also distributed. I typically like to know what part I have for the ritual in advance, so that I can really focus on the intent and commit to memory my recitation.
Through this experience I learned that I should consider offering to write more ritual parts, since it is something I enjoy. Plus, it helps me feel more prepared and focused during ritual and makes for a much better ritual experience.
This was the first ritual I attended where the Grove Leader wasn't involved with the writing of the ritual. We honored the Norse pantheon and the two grove members that wrote the ritual did a nice job. I recited the Hallowing of the Fire and offered aromatic oils.
We had a new member in attendance and he had such a great and loving personality. That really helped me feel better afterwards, as I felt very distracted and "not ready" during the ritual itself. There had been a miscommunication about picking my daughter up from a sleep-over and I had to run and get her during the time that I would have normally been preparing the ritual fire and getting mentally prepared myself. I also found myself disappointed that the ritual text hadn't been provided until ten minutes prior to the ritual - at which time parts were also distributed. I typically like to know what part I have for the ritual in advance, so that I can really focus on the intent and commit to memory my recitation.
Through this experience I learned that I should consider offering to write more ritual parts, since it is something I enjoy. Plus, it helps me feel more prepared and focused during ritual and makes for a much better ritual experience.
Subscribe to:
Posts (Atom)