2012 Reflections

 Today is New Year's eve and like last year I am spending the day reflecting on the past 12 months. Later tonight I will honor Frau Holle and see the old year out while welcoming the new in, but I find that the best way to let go of the past year is to really look at what it has taught me. Often it seems that there is an underlying theme to each year; in 2011 it was loss and endings. Fittingly 2012 seems to have been about both beginnings and limitations.
   I am not a patient person - once I set my mind to something I tend to put all of my energy into it and I want to see results. This has usually been a good quality, but this past year I found myself repeatedly being in situations were I was forced to go slowly or which took longer than I wanted. This has, overall, been a good thing as I have learned to take life slower and enjoy the experience more while anticipating the end result less. Learning to see limitations in a positive light has definitely been a good thing and I think I am less concerned about other people judging me by what I do or produce, and more concerned with making the most of what I can do.
  This year has also brought several great opportunities related to my writing. I have been putting more energy into this blog, and have also started blogging for a local ecumenical website, as well as being offered an opportunity to blog once a month for another site. I wrote several books this year, from my own poetry book to a children's book on the Fairy Faith, and have a book on Druidism coming out within the next few months through Moon books. I'm definitely proud of all these accomplishments, and I feel that writing has helped me focus myself as well as sharing different views and information with others.
   Spiritually this year's challenges have helped me better understand my own views and faith. Whereas in 2011 I felt rather adrift and lost spiritually I think that has been resolved this year, although it took me being willing to go back to the very beginning of my spiritual path and really take a hard look at not only what I believe and why, but what is the most spiritually fulfilling for me. I had drifted into a place where I was letting other people's expectations and needs direct where I was going rather than following what made me happy. That was a mistake, and while it took some serious misery in 2011 to make me see that, in 2012 I have channeled that in a positive way. It isn't just that I accept my own liminality now, but also that I embraced it.
    I went out yesterday, after my area was gifted with 8 inches of snow from Winter Storm Freyr, and looked up to see a rainbow shining directly above me house. I feel that this can only be a good omen for the year to come and I am excited to see what 2013 will bring.
   What has been the theme for your year? Are you ready to move forward into a new year?

In Memorial ~ Christine Winkler

 On Sunday, December 23rd, one of the strongest, most intense, women I have ever known passed from this world to the next after a hard fight against cancer. In the past four years she had fought and beat cancer four times, but this fifth round proved insurmountable. My life will forever be poorer without her in it, and I miss her very much already.
   I met Christine, affectionately nicknamed "Herb Lady", about 7 years ago through my friend's store. There is no one else quite like her, with her ascerbic opinions and take-no-prisoners attitude. At first I couldn't tell if she liked me or hated me but over time I learned that being blunt was her approach to everything; if she liked something she said as much and if she didn't like it then she made that clear. You never questioned where you stood with Christine or wondered if she was being honest with you. Over time it became an endearing quality and I learned to appreciate her unique approach to life.
   Christine, who was an excellent herbalist, taught me to identify plants, especially herbs, that grew wild in Connecticut. Because of her I know Woody Nightshade when I see it, and can identify Mullein and Mugwort. She also taught me ways to use the things I found, especially for healing and magic. At random intervals she would appear with her arms full of Wormwood, Mugwort or Sage from her garden and talk to me about how to dry and use them. Every year she would bring me homemade smudge sticks, sometimes plain Sage, other times Sage mixed with Rosemary or Lavender, insisting that the plants from her garden were better and  stronger than any sold commercially. Several times she brought me cuttings to try to root out - Black Nightshade, Wormwood, Mugwort - and would hover over me as I tried to properly wrap the cut stems in wet paper towel. Sometimes I could get them to grow for me, and sometimes I couldn't, but she never stopped helping me try.
     Christine was a witch and Hecate-woman. Her recitation of the Witches Rune would raise the hair on the back of your neck and she knew her spellwork like few other people I've ever met. Although I did not always agree with her I had an immense respect for her and learned a great deal about the practical, hands-on, magic she practiced. She could make incense, powder, and spell candles like no one else, and she taught me how to use these things in new ways. Because of Christine I began to think out what I was doing more and make my own ingredients and components, instead of flying by the seat of my extemporaneous pants all the time. In 2006 Christine, who followed a blend of modern Wicca and her own family style witchcraft, asked me if I wanted to be initiated as a priestess of Hecate; this was an enormous compliment from her, as she might occasionally offer to initiate someone she had taught into witchcraft but rarely acknowledged that a person was already a witch; deeply honored I said yes. Although I have no other connection to that pantheon and my own focus is firmly elsewhere, I have never regretted that decision and it led me, eventually, to co-creating a Witchcraft Tradition at Hecate's direction. The ceremony itself was deeply moving and, like Christine herself, not quite like anything else I'd ever experienced.
    Christine made jewelry and spell candles, among other things that were sold at the store. She also often made special things just for me, bracelets and necklaces of stone beads, a ring, and a spell candle dedicated to Macha which she later gave me the recipe for. These tangible reminders of her will be cherished now, as I cherish the memory of every conversation and every kind thing she ever did for me.
    No one else I've ever met had the same inherent concern for helpless or outcast things. When she found a cat, dying from an infected wound, she took him to the vet, even though he was half wild and she had no money to spare on a stray. When she was out of work she began caring for two elderly sisters who needed someone to check on them and handle able bodied tasks around their home. When her ex husband became sick and needed somewhere to stay she took him in, caring for him in his own final days. And she took my friend and I under her wing with a tough love mothering that was impossible to resist.
    In many ways Christine was more like family than a friend. When I had a cold she would pull out a mix she called "nose oil", splash some on a tissue, and make me hold it under my nose - and it never failed to clear my sinuses out and let me breathe no matter how stuffed up my nose was. When I sprained my wrist in an accident she appeared with a quart-sized freezer bag full of powdered Comfrey and not only explained how to make a compress out of it, but insisted I do so immediately and wasn't satisfied until I had my wrist slathered and wrapped to her specifications. Every Sunday that I was at the store she would bring me the newspaper and, usually, something to eat, and we would chat about life and magic. Every year she sent my children cards on Halloween and made them gifts for Yule. For many years now we traded witchy-themed novels back and forth, discussing the plots the way some people talk about popular TV shows. Sometimes we chatted about sewing and where to get the best prices on material; Christine was a talented seamstress who sowed some of her own clothes and made everything from dolls to small bags to use for charms. She talked about her past, her husband, her children, as I shared stories about mine. The night her ex-husband died after his own fight against cancer she called me and told me that she felt that Hecate had come and helped him cross, at the end.
    I and another close friend went and visited her a few days before she passed. She was in pain and on a constant morphine pump, but she was happy to see us. She held my hand and wouldn't let go and tried several times to say something, but we couldn't understand what she was trying to say. We sat with her, watching Dark Shadows on a laptop because it was one of her favorite shows. Several times she dozed off, but we stayed until she woke again. She asked a couple times if I was there, and I reassured her I was, all the time holding her hand. Despite it all when she did speak she retained her unique sense of humor and was obviously still herself; I was glad for that. When we finally  left I knew it wouldn't be much longer, but the news of her passing was still a shock in a very visceral way. I can't imagine life without her there offering advice, lending me witchy novels, and showing me the herbs that grow all around us.
  She was a teacher, a mentor, and above all a friend, and I am a better person for having known her.
   May Hecate hold her; may the Goddess's torches light her way.

Modern Altars

It seems that most modern pagans have or use altars of some type. Sometimes permanent, sometimes transitory, the altar is often the focal point of worship, a place we can connect to our Gods in an active way. A place to go when we need something to focus on, and a place that can act as a base for ritual. This idea is certainly not unique to neopagans, one look at the ancient temples of Greece, Rome, or Egypt show us that altars go hand in hand with some religions. Of course from a Heathen or Druidic perspective the evidence is a little harder to find, mostly due to the difficulty in interpreting archaeological sites. In modern Heathenry and Druidism, however, altars are regularly used and may be simple or elaborate. Some traditions have very specific and detailed altar layouts for followers to use, while others can take a more freeform or organic appraoch to altars; in either case though the altar should be functional and serve the purpose of creating a place of connection.
    I am lucky enough to have several permanent altars in my home, including one that is dedicated entirely for honoring several healing Goddesses; this altar is where I go when doing any healing magic or when praying for healing. I have decided to share my own altars here and hope that others find it useful to see examples of how one person sets up and uses altars in a modern context.

Healing altar dedicated to Brighid, Airmed, and Eir

   Exactly what is on a modern altar and how the altar is used can vary widely, but as mentioned previously, generally each tradition or faith will have guidelines or expectations for the set-up of an altar. Most altars that I have seen will include sacred images, candles, and a place or bowl for offerings, but some may also include a variety of objects and tools. My own altars tend to get very elaborate as I try to include a variety of things that are important to me, but I have seen some that are as simple as a candle and incense burner.
    My Druidic altar is probably the most complex of all the altars I have. It includes images of several of the deities I honor, including the three Morrigan, Nuada, and the Matronas. I also include my ancestors and the daoine sidhe, symbols of sea, earth, and sky, my many wands, a ritual blade, mortar and pestles, and a cauldron. Additionally I decorate each altar for the holiday I am celebrating; for example in the picture of my Samhain altar you will see Jack o'Lantern tea light holders. To represent sea, earth, and sky I have three small cauldrons: one holds shells I have collected at the beach, one holds sacred earth from various locations, and the third is used to burn incense in. The fourth and largest cauldron on my altar usually holds a triple wicked candle, but is also used to burn ritual offerings in. I am very fond of using wands and I have more than half a dozen in different woods and styles; I also have two bronze rituals blades that are used for several purposes including in healing work and for collecting herbs. The mortar and pestles are used for making incense, for the most part. Since we have few details on what, exactly, a Druid's altar in antiquity would have looked like I have given myself a lot of creative liberty in designing my own - the biggest and most obvious difference from what we do know historically is that my altar is inside, not outside in a grove of trees or other sacred place. I do have an outdoor altar, but it is a very simple stone altar, used for outdoor rituals or offerings.


A Druid's altar set for Samhain

Druidic altar

In contrast my Kindred's altar, which takes a more Heathen approach is fairly simple. We have a shelf for images of the Gods we honor most often: Artio, Njord, Freya, Odin, the Norns, Frigga, Thor, and Freyr. The shelf itself has been decorated with Pennsylvania Dutch style Hex signs and runes. On the actual altar there is a drinking horn and cup, an offering bowl, incense burner, smaller offering bowl for food offerings, rune set, and symbolic Mjolnir. 

Heathen altar

In addition to these large altars I have smaller ones, which I call shrines, for specific deities. These generally consist of an image of the deity of the shrine, votive objects, incense burner, and candles. I use these sites to make small offerings, such as incense or candles, to that specific deity. Sometimes I will use these places to pray to or meditate on that deity as well.

Altar to Odin

Finally I have altars dedicated to my ancestors and to the daoine sidhe. These serve the same purpose as the other altars but are very specifically focused. I find that they are excellent for connecting to non-divine Powers and go to them no less often as the others.

ancestor altar

an altar honoring the daoine sidhe

The Rosc - Spoken Spells in Druidic Magic

  In studying the Druids and wider Celtic folk magic one particular type of magic is commonly found - the rosc. Rosc is defined as a rhetorical composition or chant, although the electronic Dictionary of the Irish Language (eDIL) suggests that the original term in Old Irish may have been rosg, because rosc cannot be traced further back than late medieval documents (eDIL). It appears in early manuscripts as rosg catha, referring specifically to battle magic, and later as rosc catha with the same meaning; interestingly rosc also means "eye" (eDIL; O Donaill, 1977). The plural of rosc is roisc, although in modern Druidic vernacular it appears as roscanna; roisc do not generally rhyme but rely on alliteration instead (eDIL). Examples of roscanna are usually seen as battle magics, where the speaker is in a conflict and is using the chant to overcome the enemy in some way; however there are also examples of roscanna used for other purposes such as blessing or sleep. In mythology Druids are said to be able to create illusions, heal, find the truth of a situation, advise, interpret dreams and curse with the use of roscanna (O hOgain, 1991).
   Reciting a rosc may be accompanied by specific actions, such as when we see Lugh reciting a rosc for his army, while circling them with one eye closed, one arm behind his back, and on one leg, a type of ritual pose known as the corrguineacht. The corrguineacht itself is usually associated with cursing, perhaps relating the pose to the Fomorians who are sometimes described as having one leg, arm, and eye, although the name corrguineacht is sometimes translated as Crane Posture. O Tuathail translates it as Crane Prayer (O Tuathail, 1993).
   Rosc are also generally spoken in the present tense, a clear difference from most modern magical chants which tend to use the future tense. Generally the speaker of the rosc states what they want as if it already is. When a rosc does use the future tense the person speaking is not asking for something to come to pass but stating that it will come to pass. For example when Amergin invokes the bounty of Ireland he says:
    "Fishful the ocean,
     prolific in bounty the land,
    an explosion of fish,
    fish beneath wave
    in currents of water
    flashing brightly,
    from hunderfolds of salmon
    which are the size of whales,
    song of a harbour of fames,
    an explosion of fish,
    fishful the sea." (O Tuathail, 1993).

    This demonstrates not only the use of tense but also two other qualities of roscanna: the emphasis on descriptive terms and the repetition of the first line, or a variation on it, as the final line. The descriptive nature of roscanna works with the alliterative pattern; along with the repetition of specific lines this reinforces the poetic nature of these chants. Some roscanna, such as Amergin's Invocation of Ireland also follow a pattern of repeating the end of one line as the beginning of the next line (example below).
   Roscanna also rely on the speaker's own personal power, rather than appeals to higher powers or forces. Someone reciting a rosc is using their own energy and will to enforce their words. We can see this in an exerpt from the rosc Mogh Ruith recites against the King's Druids:
   "I turn, I re-turn
    not but I turn nuclei of darkness
    I turn verbal spells, I turn speckled spells,
    I turn purities of form,
    I turn high, I turn mightily,
    I turn each adversity,
    I turn a hill to subside...." (O Tuathail, 1993)
O Tuathail suggests that "turn" in this context means transform, which seems logical. We can see the same pattern of invoking personal power in the "Song of Amergin" whose opening section begins each line with the phrase "I am". Although a rosc can also be used to invoke the power within an object this is still generally done with an emphasis on the speaker's own personal power calling to what they are invoking. Several examples of this are:
  Amergin's Involcation of Ireland
 "I request the land of Ireland
  coursed is the wild sea
   wild the crying mountains
   crying the generous woods
   generous in showers..." (O Tuathail, 1993).

  Mogh Ruith's Magic Stone
"I request my stone of conflagration.
 Be it no ghost of theft.
 Be it  ablaze that will fight sages
 ...My fire stone which delves pain
 Be it a red serpent which sorrows..." (O Tuathail, 1993)
 There are examples of roscanna that rely on invoking a higher power as well, but these appear to be less common. It is possible that the folk magic charms we have today are based on the same principles as the Druidic roscanna, although the modern folk charms more often invoke higher Powers.
  In a modern context a rosc can be used for any purpose needed by the speaker. The generally rules of forming a rosc should be followed: alliteration, highly descriptive terms, repetition, and speaking in the present with personal power. If desired or required specific actions can be included as well. An example of this for protection would be:
   "I am safe, secure, and protected,
    Protected from injury and ill-will
    From danger and destruction
    From all hurt and harm
    My magic is an armor, impenetrable,
    that turns away all attacks
    Turns them to the encompassing earth
    Wide and deep, she takes them
     transforms them from harm to healing
     So that what is sent against me
     Becomes a blessing and boon
     Protected from injury and ill-will
     I am safe, secure, and protected."

References
O hOgain, D., (1991). Myth, Legend, and Romance
O Tuathail, S., (1993). The Excellence of Ancient word: Druid Rhetoric from Ancient Irish Tales
http://www.dil.ie/
O Donaill, N., (1977). Focloir Gaeilge-Bearla

Prayer for Sandy Hook Victims

  Yesterday my state was rocked by one of the most horrific school shootings this country has ever seen. As I followed the developing news story I found myself trying to comprehend the horror that the victims and their families were dealing with. As a former EMT and a mother of elementary age school children I was heartbroken by the entire situation, and like many people I wanted to do something. All over the state there were prayer vigils held last night, and maybe prayer is a normal reaction to the sadness and grief of such an event because I also felt like prayer was the best response I could give in that moment. As the days unfold and we all try to come to terms with what has happened, as the debates ensue about why it happened and how it could have been prevented, I hope we all remember to keep the victims and their families in our thoughts and prayers. While the nation argues over the inevitable issues, 20 families are burying their young children, lost to senseless violence in a place that should be safe for all children, and 7 other families are burying their beloved relatives who died next to those children.
    This is the prayer I said when lighting a candle for the victims and their families:
"Blessed Brighid, goddess of healing,
First to keen in Ireland when your own son died,
You know the pain of losing a child
You know the sharpness of mourning,
Be with those who were killed today
That they might find their way to peace and rest
Be with their families as they weep
That they might find comfort in their grief

Blessed Brighid, exalted one,
Gracious Goddess and saint
you are a light in the darkness
May you light our way today."

 

Sacred Symbols

  In my experience many pagans have a sacred symbol that represents their belief, if only to them. These symbols may be somewhat mainstream, like the pentacle, or less well known, like the irminsul, but they all serve as a touchstone of the religion or beliefs the person holds.

Assorted religious jewelry, bronze, at Pandora's Box, Norwich CT

   This past summer the Huffington Post site asked the question What religious jewelry do you wear and why? and asked for readers to submit pictures of their religious jewelry with stories explaining why that symbol was significant to them. After much thought I submitted what might seem an unlikely image, coming from me -

with a short note saying that I have had this pentacle for over 20 years and that to me it represents the interconnection of all things. The picture and explanation appeared in the slideshow accompanying the main article.
    After submitting it I questioned whether it was the right choice; should I have gone with a triskele instead to represent Irish paganism and Druidism? Should I have used an image of my Thor's Hammer to represent Heathenry? Both of these images are very significant to me, and each has a special meaning. The triskele is something that I feel I earned by going through the fostering process with my Druid Order and symbolizes the connection to sea, earth, and sky; the Hammer was a gift from my Kindred sister and reminds me of my connection to the Gods. So why, I asked myself, did I choose as I had? In the end I believe that I picked the symbol I did because it was the first symbol I ever connected to, the first image that was more than just decoration. I bought this necklace with money I saved up babysitting and I wore it every day through high school. It saw me through some very difficult times, and did indeed always remind me that all things are connected. After I moved beyond the religion that it is commonly used to represent I still wore it sometimes for that feeling of connection. In short this pentacle ceased being a piece of jewelry that stood for one faith and became a personal emblem to me of my own inner strength and the comfort I found in something that kept me from feeling all alone even when in many ways I was. Even though I don't wear it often anymore it is still special to me.
    I have a beautiful Thor's Hammer that I wear, and I have a triskele - each is important to me and holds a special meaning. Each symbolizes my faith in different ways. But there is a connection to my first religious pendant that has endured even through changes in spirituality. It's just a simple piece of silver, shaped like a star within a circle, but it is one of the most precious things I own, because to me it will always be a representation of that ineffable connection to the things that matter to me.
  Of course I also have a hammer that I wear as well. The Thor's Hammer appeared historically around a thousand years ago, likely to give heathens something to wear besides the Christian Cross. In modern contexts the Thor's Hammer, or Mjolnir, is a symbol of those who follow the Norse Gods, as well as symbolizing protection and fertility (Thor's Hammer, it's said, was used to bless marriages by being placed in the lap of the bride). Mine is a very modern design and was a gift. Heathens can also use the irmunsul, a Germanic world tree image, as a symbol, or the valknot a triple interlaced triangle design often associated with Odin (the word valknut means knot of the slain and since one of Odin's names was Valfadr it does seem to be a logical connection; there is a joke in modern heathenry that the valknut is the "insert spear here" symbol)

I also often wear a triskele or a tree to symbolize Irish Paganism or Druidism. Both of these are modern symbols, not having been used historically to represent a pagan faith that we know of, but are great representations of those faiths for modern practitioners. The triskele is seen in ancient Irish art, although its true origins are debated; some believe it was adapted off of the Norse valknut, while others think it is an older Celtic symbol. I also tend to favor wearing a tree emblem as it represents Druidism to me and also encompasses the concept of the bile (sacred tree or pole) and world tree. In this way the tree symbolizes both sides of my faith, the Irish and the Norse.

one of the tree pendants I sometimes wear

another tree pendant I sometimes wear 

 It's worth noting that I have gotten tattoos of the symbols I find important including the Thor's Hammer, Valknut, and Triskele, so in some ways wearing them as jewelry is redundant, but I still like the jewelry. In a world and culture were what symbols we wear around our necks are often a subtle - or sometimes not-so-subtle - way to declare our faith publically I tend to appraoch wearing mine as a matter of pride in my spirituality.
  I tend to choose the symbol I wear based on what I feel most in tune with that particular day, and my spirituality being what it is I often wear more than one symbol at a time. What sacred symbols do you wear? What makes that symbol special to you?

Reflections on Life and Legacy

 I awoke this past Tuesday morning from a very strange dream, most likely rooted in seeing too many previews for the new movie the Hobbit. In the dream I was traveling with a group of dwarves and an elf - picture the ones from the movie and you'll get the idea - when suddenly there was some sort of attack and everyone was knocked out. The earth began slowly growing over each inert form, seeming intent on pulling them down completely, but before the process was complete another elf appeared and woke his sleeping/enspelled kinsman. In the dream I heard a voice saying "They are never forgotten who have family to search for them, and so this one will be reborn again." Then I woke up, but with a strong feeling, not only of the importance of the ancestors to us, but of our importance to those who have passed. This was something of an epiphany for me, because I had previously tended to see my relationship with the ancestors as one where I looked to them not one where they depended on me.
    My first clear thought on waking was "If I died today how would my children remember me?". I have spent much of the day thinking about that, and about something my husband said to me in a conversation the night before; when I expressed concern about the way I decorate our house being too overtly pagan (being worried that his family and friends feel uncomfortable) he told me not to be a "closet witch". I had never thought before that I was or would be any sort of closet anything; in fact I had prided myself on how open I was with my spiritual choices. It was a wake up call to have him point out, in a supportive way, that I needed to be proud of who I am.
   So I have been thinking about all of these interconnected things, about the way our ancestors need us, about how my children think of me, and about how I change myself for other people. I truly believe these are all related thoughts, because each comes back to the idea of leaving a legacy worth being remembered for. I can even divide them up by past, present, and future - what my ancestors did to earn a place in my memory and devotions, what I am doing with my children and how they will remember it, and what I am doing and will do to shape my life according to what other people expect my life to be. What my ancestors have done cannot be undone or changed, and it does affect how I feel about them now and who I focus more on. What I do now with my own children becomes that same set-in-stone past tense, and I am suddenly aware of how precious each moment with them as they grow is. And I realized that it truly is my choice to live for my own happiness or to live to meet other's expectations. I am weaving my own legacy, strand by strand, from my choices and actions.
   When I look at the past several years I see a life out of balance. I went to college and am within 6 degrees of earning a bachelor's in psychology. I wrote six books. I started blogging and have tried to post 2 to 3 blogs per week, and now I also blog once a month for a local faith and values website, as their only neo-pagan blogger. Two years ago I was teaching at local and regional events, and this past year have been teaching locally. I've been a guest on 2 blog radio shows. I am raising two children, one with special health needs, and am married, as well as participating in or running several spiritual groups. I am clearly a very driven person and I have absolutely no idea how I find enough hours in the day to get this all done.
    But what legacy does it leave? I have no interest in being well known, only in sharing what I know with those who might gain from it, so am I achieving what I want to achieve? Am I giving my children childhood memories of me that are worth cherishing, or am I just getting through each day? Am I doing what I want to do, being who I want to be, or trying to please others? The reality is that I am pushing myself way too hard to meet the perceived needs of other people, rather than simply enjoying my life. In the past several weeks I have been struggling with some health issues that require me to rest; I am failing miserably. I no longer remember how to rest or relax, or simply not do anything. I fill every moment with something, and not always something that is good for myself or my family. And this is not the legacy I want to leave my children at all.
   I am starting, right now, to change how I do things, what I do, and to get my personal priorities in line with my actual desires. I am seeking balance, trying to remake my life - now - into what I want it to be, something that will be personally fulfilling and worthy of remembrance and honoring when I am gone. In short I am trying to live in the moment, knowing that this moment is only a breathe away from being the unchangeable past and deserves to be spent in the best possible way.
    What will your legacy be? Will your life end with satisfaction with how you lived it, or regret for focusing on the wrong things?

Karma, Wyrd, and Dán, oh my!

  It seems that many cultures have some concept relating to a person's purpose or destiny in life, and in American paganism and its many sub-branches these culture specific terms tend to get used interchangeably, often equated to the term "fate". Fate, of course, is the idea of a predestined or predetermined outcome in life which cannot be altered or affected by human action. Many Greek tragedies, such as Oedipus, are based on this idea which is personified in Greek mythology by the Moreia (the Fates) who create the "thread" of a person's fate, measure it, and cut it at death. Loving semantics as much as I do, I feel the need to point out that the terms equated to fate are not actually equivalent to each other and in fact often have very specific nuanced meanings. I thought it might be good to write about some of the most commonly used words and how I personally understand them, although I have to be clear that this is purely my own viewpoint; I am no expert. However I think even an amateur attempt at explaining the different terms could be helpful and also could provoke some great thought and discussion. I do want to stress though that this is my own understanding of the concepts, based on my research and study.
   First let's look at the most common term: karma. At this point there are two very different ways to understand karma, which may be labeled the Eastern and Western views. The term itself is from Saskrit and means "action" and is a concept found in both Hinduism and Buddhism; this is what I refer to as Eastern karma. Effectively karma is a neutral principle, the result of the sum total of our actions in this life and previous incarnations. Karma is what directs the circumstances under which we will next reincarnate. We can affect our own karma by choosing the actions we take, because all action inherently creates karma, but karma works on a cosmic scale. I like to think of (Eastern) karma as something like painting; each and every color choice and brush stroke, i.e. action, effects the end result. In contrast Western karma takes a more immediate approach, espousing the idea that karma works on a small, fast scale with the effects of our actions appearing not only within our lifetime, but also sometimes in the same day as the action. The Western view also sees karma as a moral principle, with "good" and "bad" karma based on actions. At its simplest this can be illustrated by saying if you do good, good will happen to you and if you do bad, bad will happen to you, rather like a spiritual ATM - put money in get money out, overdraw your account get charged fees. The most common view of this principle works entirely on the idea of an inherent good and bad value system to all actions, and is supported by the idea that either karma itself is a semi-sentient force or that the Gods enforce it. A less common view related this idea to energy manifestation, as a way to explain why the energy we put out returns to us. When discussing karma or when someone refers to karma it is important to know which view - Eastern or Western - they are applying because the two are very different.
   Next we have the concept of wyrd. Wyrd is an Anglo-Saxon word, corresponding to the Norse urd, and means, roughly, "to come to pass" or "becoming"; related to this is the concept of orlag, meaning "from the law".  As it was explained to me, orlag is the sum total of our past actions as well as those of our ancestors - we are born with a fixed orlag based on what has come to pass before our birth. Orlag effects all creation, including the Gods and spirits, as well as people. To quote Bauschatz: "This past includes the actions of all beings who exist within the enclosing branches of Yggdrasil: men, gods, giants, elves, etc..... it is such actions that form the layers or strata that are daily laid in the well by the speaking of the orlag. The coming into the well is orderly and ordered; events are clearly related to each other, and there is pattern and structure in their storage.” (Bauschatz, 1982). Orlag effects us because it is the base form which we move forward, but wyrd is the active principle created by us during our lives, which in turn creates orlag. Every action we take is based on our wyrd and orlag and further creates the wyrd we are then living with. Wyrd and orlag are both flexible and fixed; like water flowing in a river and the bed of the river itself. The river bed shapes where the river flows and directs the water but the water can change the shape of the river bed. So it is with wyrd - we shape our wyrd by our choices but our wyrd creates orlag which in turn directs our lives. Some people argue that orlg and wyrd are the same concept, and that may be so, I just find that it is easier to grasp them as separate but interlinked concepts. The analogy of weaving is often used to describe wyrd, and I tend to see wyrd as the weft and orlag as the warp. Freewill is an important aspect of wyrd, as we always have choices on how to act within the circumstances we find ourselves in.
   Dán is an Irish word that translates as "fate" - and also as gift, offering, craft, calling, and poem (O Donaill, 1977). It is a complex term but is often understood as the fate or destiny that a person is born with. There is a saying that goes "A man won't drown whose dán is to hang" that illustrates this idea that dán is inexorable and inescapable. This term out of all of the ones we are looking at most closely resembles the Greek idea of fate, although the Irish appear to have lacked the personification aspect of fate seen in the Greek.
  Even if we just look at the roots of each word we can see that there are differences in there meanings. Karma comes from the I-E root of kwer which means to do; wyrd comes from the root wert which means to turn or rotate; fate is from the root bha which means voice (I couldn't track down the I-E root of dán). Each root meaning connects logically to the modern meaning I think, and shows the subtle differences between the terms.
   While I can see why it is easier to use the simple equivalents when discussing the different terms I believe that it is better to understand the nuanced meanings of each term. Each one has its own layers and depth which reflect the culture and world view from which they came, and for modern pagans more can be gained by using them properly than by reducing them all to a Greek concept of fate. There is also a wealth of understanding to be gained by studying each term, in depth, individually, which I encourage people to do if the subject interests them.
  

References:
 Bauschatz, P., (1982) The Well and the Tree: World and Time in Early Germanic Culture
 O Donaill, N., (1977) Focloir Gaeilge-Bearla

View of Witches in Irish Folklore

  The final chapter of Kevin Danaher's book Irish Customs and Beliefs begins with an anecdote from the author's youth. He relates encountering an old woman named Nellie while on a family vacation in Clare, who, he discovers later, is known through the area for her herbal cures and propensity to curse anyone who offended her. He ends the passage by saying,
            "On the way home that day I couldn't help thinking that the old lady was very like the witch in the story books; the black cat in the hearth and the heather besom behind the door were just what a witch should have, and when I heard of her cures and curses my suspicion grew. But I soon found out that the classic figure of the witch cleaving the night air on a broomstick with her cat perched on the pillion was not recognized in local tradition. Old Nellie might be a bean feasa, skilled in cures and in divination, or even an old cailleach who stole the cows milk disguised as a hare, but not a witch." (Danaher, 1964, pages 121-122).
  This nicely illustrates a key difference between the Irish view of witches and the more well known continental one. While European lore paints a vivid picture of the witch flying through the night to unholy meetings and using her powers to torment her neighbors, wither crops, and generally spread misery, the figure of the Irish witch is markedly different. While still seen as negative and working against the community the tone of Irish witches in folklore is generally less severe. The most commonly written of way that an Irish witch might vex her neighbors is by stealing the milk from their cows or otherwise bewitching the cattle. This would be accomplished by the witch shapeshifting into the form of a hare and sneaking into the field (O hOgain, 1995). The more sinister view of witches seems to have been imported from Europe at a later time and never took the strong  hold on the country that it did elsewhere, notably in Scotland (Danaher, 1964). Rather we see the idea of two types of magic users, the bean feasa (wise woman) who helped the community with herbal remedies, divination, and advice (especially relating to the fairies), and the cailleach who was envisioned as an old woman intent on stealing the milk from the cows and more broadly a family's luck.
   Irish witches were well known to be able to take the shapes of both hares and weasels. There are several stories of farmers or hunters who are out in the early morning and spot a hare in among the cows, shoot it, and find later that a well known neighbor has been injured, having been the witch shapechanged (O hOgain, 1995; Wilde, 1991).  It is perhaps because of this association that is thought to be bad luck for a hare to cross your path (Wilde, 1991). Similarly witches could take the form of a weasel and it was thought to be bad luck to cross paths with any weasel in the morning, although it was equally bad luck to kill it and risk it's spirit seeking revenge (Wilde, 1991). It should be kept in mind though that as with so many things in Irish folklore it could always be the fairies; indeed fairies were known to take the form of hares as well, particularly white ones (O hOgain, 1995).
   Ireland had very few witch trials over the centuries and these were usually within settlements of those of non-Irish descent (Danaher, 1964). The last witch trial on record in Ireland occurred in Carrickfergus in 1711 and resulted in a conviction and a sentence of the pillory and a year in prison (Danaher, 1964). This seems to reflect the different attitude with which the Irish approached the subject, compared to the far more rabid witch-hunting that went on in Europe. Perhaps because the beliefs about witches were not as severe or perhaps because the belief in the supernatural and use of magic in folklore was so strong even after Christianization, the Irish witch never created the hysteria in Ireland that was the hallmark of Europe during this period.

References:
Danaher, K., (1964). Irish Customs and Beliefs
Wilde, L., (1991). Irish Cures and Mystic Superstitions
O hOgain, D., (1995). Irish Superstitions

Kids and Faith

There are certain questions that are commonly asked within the pagan community, and one that I see repeated at least once every few months is about raising children pagan. The exact phrasing of the question may change, but its always expressed in two core ways: should I raise my kids in my religion? and how do I teach my kids my beliefs?
   My answer to the first question is a simple yes. Of course you should raise your kids with your faith; if its important to you why wouldn't you want to share it with them? Now I'm obviously not talking about situations where there are legal reasons, such as a messy divorce, or extenuating circumstances, such as a pre-existing agreement with a non-pagan spouse, involved. But if you are actively practicing your religion and have children who you can include I really think you should, for several reasons. First of all it will create valuable family traditions around holidays that your children can cherish even if they grow up to believe something totally different. This will also create opportunities for family bonding and spending time together that, sadly, in our modern lives we often don't have much of. Secondly children generally like being included in things they know are important to you, at least in my experience. Thirdly it gives them a good understanding of your religion that will allow them later to make a decision about their own faith; related to that if you keep what you do and believe secret you may inadvertently teach them that your religion is something to be ashamed of or not good enough. Its entirely possible to raise your children in your religion without making it feel restrictive or forced, or teaching them that what you believe is the only option. I raise my daughters with my faith but they are free to go to other people's religious services or to study other options. I've never understood the idea that we should not raise our kids with our own religion because it will somehow take away their ability to choose for themselves. Finally, teaching your kids what you believe does, in theory, pass on the morals and guidelines for life that you have learned from your religion. Certainly this can be done in a secular way, but if you base your life on the 9 noble virtues, for example, why wouldn't you want your kids to have that same guideline to live with? Also if you love your religion enough to practice it, why wouldn't you want to share that with your children and give them that same opportunity to enjoy it?
    As to the second question, that one is easy - just include them in what you do and give direct answers to questions. My kindred is child-friendly and we have always had a policy that the kids are welcome to wander in and out of blot and participate if they want to. By myself I always give the girls the option of joining in with me if they want to. Rather than feeling forced or not wanting anything to do with it my kids would have me doing ritual every night if I let them talk me into it! They love hearing stories about the Gods and Goddesses as well as the other spirits and our ancestors. They enjoy celebrating our holidays. If anything I have trouble keeping up with their interest, which is bottomless. I have never gone out of my way to teach them about my faith, I just include them when I celebrate and I answer their questions. The closest I've ever come to intentionally teaching them anything religious is buying the children's books, like Kindertales, to read to them. I don't think as parents we need to try to teach it if we are giving them living examples to follow and learn from.

Book Review: Mysteries of Druidry

  Since yesterday was a holiday I'm doing my weekly book review today instead. I decided to review one of my favorite books on modern Druidism, Brendan Myers' "the Mysteries of Druidry". This book came out in 2006 and presents an interesting blend of modern mysticism and solid research. I like to recommend it to anyone who is interested in Druidism, especially of the Irish variety.
  The book includes a forward by Isaac Bonewits, an introduction, 7 chapters, an epilogue, notes, index, and brief about the author page. The introduction begins with an imaginative envisioning of a meeting between the young Cu Chulainn and the Morrigan, and then segues into an introduction of the concept of Celtic mysticism and modern Druidism.The chapters look at different core concepts of modern Druidism including 9 concepts that the author identifies as key to Druidism, sacred space, magic, Druidic tools, and outlines of meditations. The epilogue offers a view of what Druidism could be as a viable spiritual path.
   What I like most about the book is the author's engaging writing style and way of discussing difficult or complex subjects in accessible ways. He tackles the often problematic concepts of mysticism within Druidism in ways that are easy to follow and provide food for thought for the reader. He also provides a selection of actual ritual ideas and suggested meditations which allow a reader to experience the ideas being discussed firsthand. One of my favorite parts of the book is a section in chapter 6 that lists and describes 12 qualities of a modern Druid, which I think are well thought out and good criteria for anyone to apply who is interested in this path. The book also includes some lovely artwork and a thorough index.
  One of the only criticisms that I have with this work is that it is formatted using two columns of text on each page rather than one, and I find this a bit distracting. Otherwise I feel like the author has done a very good job of accomplishing the apparent goal of the book, to discuss mysticism in modern Druidism and also supply useful guidelines for actual practice. Mysticism is a hard topic to successfully discuss and I feel that many authors either avoid it or fail to handle it well, so it is nice to have at least one solid resource on the topic.

Animism and Neopaganism

  I am an animist. This is not an uncommon statement in modern paganism (including reconstructionism) but like so many other things it is far more complex than it may appear. What I mean when I say animist, and how that worldview shapes my life, may be very different indeed from what others mean when they use the term, because in modern pagan usage it is a somewhat nebulous and often poorly implemented idea. Part of this, I think, is rooted in a poor understanding of the original term, and part in people trying to graft what can be a very foreign idea onto the worldview they were raised with.
   So what is animism? Well, to start the term itself originated in anthropology in the 19th century as a way to categorize the beliefs of indigenous peoples. It is based in the Latin word "anima" which means spirit or soul. In effect animism is the belief that animals (including people), plants, natural objects and phenomena, and sometimes man-made objects have a spirit. An animistic world view can be found in all cultures at varying points and psychologist Jean Paiget theorized that animism is the natural state of belief in children. Unlike pantheism, which sees all existence as having a unified spirit, animism sees each spirit as unique; my soul is not the same soul as yours, nor is one oak the same spirit as another oak. Another thing that makes animism different from some other viewpoints is that to an animist all spirits are generally equal in significance (not, however, in Power) so that a human spirit is no more or less important in the universe than a Maple, or a squirrel, or a river. Animism does not see humans as superior or inherently more worthy than anything else. This does not mean that to an individual human or group of humans that their lives mean less but rather that they do not interact with the world with the idea that they are privileged, rather the spirits around them must be treated with respect in order for the humans themselves to succeed.
    When I say I am an animist I mean that I perceive the world as being populated by spirits, in the sense described above. Material existence cannot be separated from spirit, because spirit is an integral part of all things and is manifest in the individual spirits that inhabit the world. My cats have spirits, just as I and my family do. The oaks, maples, aspen, and cedars in my yard have souls, as does the swamp behind my house. I also believe my car has a spirit as well, so I suppose I am a modern animist. Animism also shapes my belief that spirits are eternal, and so just because something has died doesn't mean it's spirit is destroyed (and Irish paganism shapes my belief in reincarnation, or "spirit recycling"). I believe it is important to live in right relation with the spirits we share the world with, just as much as we should live in right relation with our human neighbors and coworkers (and for much the same reason). This can be done by showing respect and gratitude, taking only what we need, and using everything we take. It also means that I look at the world around me as full of living spirits that are just as important as I am. I have a certain horror at the wanton, purposeless, destruction and death that is so common in a world that will clear an area of land to sell and then let it all sit and rot waiting for a non-existent buyer, or pollute and poison an area for expediency.
     Now to be a bit critical. When I hear other neopagans talking about being animists I tend to see some common flaws in the way it is being approached. Some people who use the term animist actually mean pantheist, that is they believe that there is one, unified, spirit in all things not individual spirits in all things. There is nothing wrong with pantheism, and in fact you can be both a pantheist and an animist, but confusing the two terms shows a basic lack of understanding of what animism is. Other people take animism to a personalized extreme, where instead of understanding that humans are no better or worse than other spirits they elevate all spirits to the privileged status humans tend to accord themselves in non-animist views. Not only is this perspective difficult to really apply to everything but it also makes life a guilt ridden experience, when you are seeing every rock, tree, and animal as having the right to life, liberty, and happiness that you see for yourself. Animism respects all spirits, but also contains the inherent understanding that all spirits have a place in the natural order which means some are used as firewood, building materials, or food - with appreciation for the use they offer to support other life. It is offensive to waste and to take for granted what others give for us to live, but the use itself is not offensive. Life is predicated on death, in a perpetual cycle; an animist understands and honors this, and our own place within it. In contrast others take what I might call a selective animism approach where they say they are animists but only credit certain things with spirits, generally based on their own fondness for the animal/plant/object in question or desire to avoid guilt about using others. And of course, as with all things, there are those who give the idea lip service and nothing more.
    I think neopaganism - indeed all religions - would benefit greatly from an animistic viewpoint. Animism in many ways gives us the best understanding of the true beauty and value of life - all life - and teaches us to honor what we need to live. It takes nothing for granted, but appreciates the cooperation needed between all things for life to continue. Animism avoids the dichotomous thinking that says a thing is either good or bad, or the view that all is good; it teaches us that there are good spirits and bad spirits, yes, but also that most spirits are simply spirits that will respond based on how they are treated. And most importantly animism disabuses us of the idea that we are privileged or special; whether we like it or not we are as valuable as everything else in the grand scheme of life.

Book review: Trance-portation

Trying to get back to my Monday book reviews, I've decided to review Diana Paxson's 2008 book Trance-portation: Learning to navigate the inner world. I was excited to read this book after it was released because I feel that there is a distinct need for this type of work. There are many books on the market that are intended to address guiding people through the beginner stages of trance and spiritual journey work, but I often feel that the subject is not handled well. Too many times the basics - grounding, centering, shielding, discernment, and such - are either over emphasized to the point that nothing else is addressed, or else the basics are glossed over in favor of more advanced material. In this work, however, there is a good balance between the essential basics and the necessary advanced steps that creates a very functional and useful manual for trance work.
    The book includes 13 sections: travel planning, crossing the threshold, getting started, trance-perception, there and back again, native guides, getting along in the culture, mapping the inner worlds, fellow travelers, destinations, your place or mine, going nowhere being everywhere, and road hazards. There are also three appendices: notes for the tour guides, guidance systems, and journeys to find allies. Each section follows logically from the previous one so that it works as an instruction manual or can be used as a reference by skipping to the section needed.
    This is an excellent book for those who wish to begin using trance and journey techniques and have no practical experience, but it is also useful for people who do have experience. The author does a thorough job of explaining the principles behind this type of spiritual work, but what makes this book such a good resource for practitioners of all levels is the practical advice. The book touches on common problems people face, includes cautions and protection ideas, as well as how to connect to Otherwordly spirits and deities, and what to expect. The tone of the book is very practical and full of anecdotal advice that illustrates the points in ways that are easier to understand than simple dry facts would be. I also really liked that while Diana's own approach is largely Norse the book is intentionally aimed at a general audience and can be applied to almost any spiritual path; a seidhr-worker should get as much out of this as someone coming from an Irish (or Celtic) view, or a modern neopagan.
   I would recommend this book to anyone who is interested in beginning this type of work; this book will give the reader a firm foundation to work from. It includes suggestions for how to do trance work and also what to do trance work for, which was nice, as it includes ideas that might be new perspectives for some readers. Trance work is more than just wandering around the Otherworlds for personal enlightenment or seeking answers to questions and the book provides some good suggestions for other uses. I also very much liked the way the author encourages people to be safe and to use discernment both in the Journey and with anything gained form the Journey, as this can be an area that beginners fall into bad habits with.
    Overall I think this book is essential reading for anyone who does spiritual journey work, both as a great place to start and also as a good refresher for more experienced people. It is certainly the first book I recommend to those asking where to start and also one I re-read whenever I feel I need to. There isn't anything else on the market that is quite like this book.

the Third Day of Samhain - Life without electricity

  So hurricane Sandy has come and gone and my family is left without electricity. I spent the first day trying to take the romantic view and imagine that I was getting a feel for what life was like for my ancestors, but around the second day reality set in - my ancestors lived in homes designed without electricity, heated by fireplaces, with hearths to cook on. I do not. I am still trying to make the best of the situation, such as it is. As I have only random internet access when not at home I'm not in a position to put up any in depth blogs, but I will share how I have spent the first two days of Samhain and my plans for today.
  My town canceled trick or treating, as 90% of people have no power, and rescheduled it for next Monday. My children were very disappointed so I decided to make the best of it. We bought some candy and the girls trick or treated from room to room, which they enjoyed very much. Then we huddled around my laptop and watched It's the Great Pumpkin Charlie Brown as a family, which was also more fun than anticipated. Finally we held a small but meaningful ritual for the first night of Samhain were we honored the wandering dead and the daoine sidhe. A small food offering was left out and the girls went to bed. I stayed up and held a second ritual to renew my oath as a Druid of the White Oak, a yearly practice since my initiation. This year I found myself reflecting more on everything that has come to pass in the past year, the things that have changed and the accomplishments and personal challenges that have filled my life.
   Last night, the second night of Samhain, we celebrated especially in honor of the Dagda and the Morrigan and their joining on Samhain before the second battle of Maige Tuired. I told the children stories about the Morrigan and the Dagda and talked about who each deity was and why we honor them. The girls shared that their "favorite" goddess is Brighid and we ended up talking about the Tuatha de Danann at some length, with me telling stories about different deities. My oldest daughter asked if there was a goddess associated with deer because she said she had dreamed about one, so I told her what I could about Flidias. We lit candles for the Gods and a special incense blend that I had made for the holiday as well and all in all had a very nice, if casual, ritual.
   Today is the third day of Samhain, the time when Irish folk belief tells us that our beloved dead come back to visit. Tonight we will set out an extra plate for any who visit and an extra chair. We will light the candles on the ancestor altar and I will tell my children stories about each of their family members who rest there, as many as I can remember for as long as they will listen. The dead never truly leave us until they are forgotten.

 

After the Storm

  Hurricane Sandy is being described as one of the worst - possibly the worst - in history for my area due to extreme flooding on the shoreline. Long Island Sound created a bottleneck effect for the storm surge, which was amplified by an unusually high full-moon driven high tide. My family lives in an area that borders a town on the coast and it was disconcerting to here that the neighboring town had mandatory evacuations - something that has never happened before in my memory. Nonetheless we made it through all right, with no damage on our property. Others in the state were not as lucky and my heart goes out to the families of those killed and to the people dealing with massive property damage.
  Before and during the bulk of the storm I prayed and did what I could both mundanely and magically to secure my property and protect my family. All day yesterday we watched the wind increase and waited for the storm to make land fall. The day took on an anxious energy of its own as we waited for something dramatic to happen, and nothing did. We did not lose power, and while our neighbors' weeping willow fell, nothing in our yard was damaged, beyond the usual leaves and small branches coming down. As darkness fell everything intensified, until around 9 o'clock last night, when it began to slowly lessen.
    With my children in bed I decided to hold a full moon ritual, using the energy of the moon and storm to bless several objects. I could have done this in several different Druidic or recon styles but instead I used ritual style that blends witchcraft and the fairy faith; I used to do things this way often a long time ago, but now I very rarely use this approach. Although I have not done things this way in a long time, it is more organic and less structured and somehow felt right under the circumstances. So I went out in the wind and rain and called on the Lord and Lady of the Greenwood, the people of the Sidhe, as well as the spirits of each direction, and my ancestors, and I focused the enrgy of the storm, of the moon, of the tide, to charge certain talismans. There was something primal and beautiful about it and at the height of everything the clouds cleared away from the face of the moon, which shone down more brightly than I have ever seen it. It was a transcendant experience that I cannot possibly put into words. I am glad I followed my heart and didn't force myself to use a more formal ritual structure.

The full moon shining down after my ritual before the clouds returned
 

 

A Prayer for Protection

 Well it looks like my area is going to get a late season hurricane, nicknamed "Frankenstorm". It seems appropriate now to post a prayer for protection. This is one of my own, based loosely on the style of the Carmina Gadelica.

   Prayer of Protection Against Storms
Protect, O mighty Gods,
Myself and everything near me,
My family and my home,
May we be safe through the storm,
   may we be safe through the storm
From every gust and gale,
From every flood and downpour,
From every tide and storm surge,
Through the day and darkest night,
   through the day and darkest night.
From every tree whose roots give way,
From every branch that breaks,
From every danger seen and unseen,
Shield us and keep us from harm
  oh, shield us and keep us from harm!

(if desired this can be added as well)
The keeping of the Gods of Power on us
The keeping of Danu always on us,
The keeping of Lugh and Dagda on us,
The keeping of the three Morrigan on us
And the keeping of Nuada the silver-armed on us
  King Nuada the silver-armed on us
The keeping of Brighid and Airmed on us
The keeping of all the Gods of Power
The keeping of the People of peace
The keeping of land, sea, and sky
And the ancestors watching over us
  and the ancestors watching over us.

Living Druidism and Self-identity

"Do réir a chéile a tógtar na caisleáin."

  I've been thinking a lot lately about what it means to me to be a Druid, a title that for me represents a bridge between the ancient and the new. How does it shape my life? How does it affect me?
   This may seem like a simple question, but I've struggled to grasp it now for a while. It's like asking how does being a woman shape my life; it influences so many aspects of my being that it is, in its own way, an intrinsic part of who I am. I tend to favor seeing the word Druid as a title, but in some vital ways it has ceased to have that meaning for me - or rather has gone beyond that - and become part of who I am. I am a Druid. If I never held another ritual, if I never taught another class, if I never sought imbas, if I ceased every action that defines the word Druid for me, I would still be a Druid because the external actions have become only a reflection of the inner process. I do not know when this happened, or how, but I know it is true.
   So, how do I feel that my life reflects my religious path and role? I feel a driving responsibility to help those that need help. I teach. I run rituals for the public when I can. I care for the world I live in so that it will continue to be able to support all of us by recycling and living as best I can with nature. I try to be knowledgeable so that I can answer questions when people need answers. I hone my skills, be they magical or mundane, so that I can use them when they are needed. I do my best to serve my community when and how I can. I pass on what I know to my children and my students. I strive, not to live in harmony, but to nurture that which creates the best outcome for myself, my family, and my community. I actively use what I know and what I can do, magically, when I think it needs to be used. I pray to the Gods and spirits, make offerings, and do everything I can to nurture a strong relationship with them. But do my actions make me a Druid?
    Being a Druid is judged by others based on external actions; either I fit that individual's perception of what a Druid is or I don't. My actions are judged as a if they were my beliefs, yet they are only a reflection of my beliefs. I do not live an honorable life because its what's expected or to fulfill a standard, I live an honorable life because I know that is the best way to live. I know that everything has a spirit and so I honor those spirits. I know the beauty and fierceness, power and vastness of the Gods, and so I honor them in word and deed. I know that my ancestors are with me still and so I talk to them and include them in my life. I know the might and mystery of the daoine sidhe and so I respect them. I know that energy is endless and so I have learned how to understand magic as a tool and use it when I need it. I know that all things are connected and how to read those connections under certain circumstances. I know the paths and ways of the Otherworld. I can read the sky where I live, and understand the trees and plants. I know that great wisdom lives in the old stories and folktales, myths and legends. I listen and hear the song of the aos sidhe, look and see the flow of energy, feel the potential of life. I know these things in my heart and my mind, and I live them in my spirit; my actions are a reflection of this knowing. That is what makes me a Druid.
   There was a point in my life when I acted like I thought a Druid should act because I thought that was what made someone a Druid. I understand now that acting like a Druid and being a Druid are wholly different things. One is based only on action. The other is rooted in the soul.

Child's Eye View of the Faery Faith

My newest book - a children's book about the fairy faith and its modenr application for pagans - has just been released in its electronic edition here https://www.smashwords.com/books/view/243674 . It's intended for children between the ages of 8 and 12 and includes activities and vocabulary relating to the topic.

Thoughts on the Testament of Morann

     The Testament of Morann is the advice given to a king on how to rule well. At first glance this piece may seem simple and may also seem like something that doesn't apply to anyone not planning to rule, but in fact much wisdom can be gained from studying this text. The first section discusses the power of reciprocity and the benefits gained from holding to the ideal of Truth. The second section teaches the new king how to judge well and by what measure to judge all things. The final section discusses superior things and the four types of kingship. When taken as a whole these sections help us to see the right order of the world and how to maintain it.

     It is important to understand why the first section looks at both the power of reciprocity and the power of Truth, because although these two concepts are often viewed as separate, in reality they expressions of one ideal. Reciprocity is the universal balance that is maintained; when we give, we get in return. Truth is the equilibrium of the universe, it is the pivot point on which reciprocity rests. Each one exists as an expression of the other and neither could exist without the other. Within the text this is expressed through lines such as “Let him exalt mercy, it exalth him” which teach us that the characteristics we embody will in turn be drawn to us and “It is through the truth of the ruler that milk-yields of great cattle are maintained.” Which shows us that is through the manifestation of Truth that reciprocity yields positive things for the king's subjects. On a smaller scale this can be found to hold true within the lives of each individual and each Druid; when we speak and live Truth our lives will reflect blessings and we will draw to us the things we embody.

      The second section focuses on the king’s judgment of all things within his kingdom. At first glance this may seem superfluous to many of us but in fact much wisdom is hidden in these lines, for the king is urged to judge all things by their own produce as we can see from lines like “Let him estimate the earth by its fruits”. This is good advice for anyone, because it urges us to judge anyone or anything only by the end product, surely a method to reach a fair and impartial judgment. If we seek to judge not through emotion nor based on the item or person themselves, but only on the result or product, then we will judge fairly and well.

     The final section is the most poetic of the piece, opening with the lines

     “Darkness yields to light
       Sorrow yields to joy
       An oaf yields to a sage
       A fool yields to a wise man
       A serf yeilds to a free man
       Inhospitality yields to hospitality”.

    These also contain deep wisdom if studied. The first two lines set up our understanding of the rest of the wisdom we are shown, for indeed darkness yields to light and sorrow to joy by their own nature and just so does a fool yield to a wise man. This is not a statement about the intelligence of men or about the choices people make in different situations, but rather it is a commentary on the natural order of the world and how one condition or person yields to another. This segment then segues into a description of 15 characteristics that the king should have, followed by a list of ten things that “extinguish” the rule of a bad king; when studied closely we can see that these ten are reciprocal benefits of the 15 things listed in the previous line, reinforcing that to exemplify certain characteristics is to draw blessings to our lives. The writer then proclaims that the king “may die” and “will die”, and “may depart” and “will depart” but that what matters is how he rules for that is how he will be remembered. This is important advice for us all to remember, because we will all die one day and it is by our actions during life that we will be judged by those who come after us. And final this last section discusses four types of rulers: the true ruler, the wily ruler, the oppressive ruler, and the bull ruler. We can also look at this in broader terms as describing four types of people in general; the one who lives by truth, the one who lives by doing what is in their own best interest, those who live by force and outside control of others, and those who are in constant conflict with others.

    The Testament of Morann holds much wisdom for living as a good king, or as a good Druid. It shows us how to live in Truth, judge wisely, to seek the natural order, and describes the four types of rulers.  Knowing all of this it is up to us to choose which of the four “types” of people we want to strive to be. If we want to be a person who lives by Truth then this work gives us many of the tools to find that path and master the wisdom needed for it; in the end whether we seek to be a good ruler, a good Druid, or a good person all of these tools will be needed.

why Reconstructionism?

self-portrait, circa 1995, oil on canvas

     The question was asked on a Facebook group I belong to, why do the group's reconstructionists follow that approach? While I no longer think of myself as a Celtic recon, per se, I do feel that reconstruction is a big part of my own practice and I enjoyed thinking about the question. I decided that I suffer from insatiable curiosity and a desire for authenticity, and that in the end is what will always make me look to reconstruction as the main methodology I use in practicing my spirituality. Needless to say this causes me endless grief and often shapes my own self-image as well as how I relate to groups and labels.
     I began in neo-paganism but even at a young age was drawn to Irish material. Back in the early 90's the only way to follow that up available to me was to delve into historic and mythic literature which gave me at least a basic understanding of what was known about the actual beliefs and practices of the pagan Irish. Why I was drawn to the Irish is a bit of a separate topic, but suffice to say it was a long standing interest nurtured by family heritage and stories. I could never be satisfied following made up or imagined Irish paganism later when I began to find books by popular pagan authors that claimed to be genuine or traditionally Irish or Celtic. I think that quest for Truth is what led me into Druidism and I was lucky enough in the late 90's to find a reconstructionist Druid discussion group (which later became an Order) and that gave me the concept of practicing modern paganism based on reconstructionist principles as a viable "thing". I say lucky because this was still a time when the majority of Druidic groups where solidly Revivialist or neo-pagan; neither of which is bad, necessarily, but both of which include the very romanticism or outside influences I was trying to avoid. Finding White Oak showed me not only that I wasn't alone in seeking to learn about the actual pagan practices but also that it was possible to shape those historic practices into something modern and fulfilling. In my own way I had been practicing reconstructionism without knowing what it was for several years but finding other people was inspirational.
    In the same way though I have an inherent need for mysticism and magic that pulled me beyond simply studying the material or keeping to the surface of practicing it. I was drawn to seek the practical applications of the most esoteric aspects of Irish paganism and to learn the magics talked about in the myths and stories that I read. In the end I think what drew me into Druidism was the desire to embody that same pagan magic I was reading about; at 14 I didn't want to be like Fedelm, I wanted to be Fedelm. Of course I was also driven from early on to serve my community as what can only be described as clergy. There is a certain inevitability in a person who is so driven by Irish culture, myth and magic, and a call to serve ending up being drawn to Druidism. Nonetheless I was never satisfied with the modern Druid groups who all either lacked something I was looking for or included something I was trying not to include myself. Only in finding a reconstructionist Druid Order did I find something that seemed to be exactly what I needed.
      And of course years later when I came to heathenry (one explanation for that = Odin) I did so with a reconstructionist approach as well. Even when I study or teach more modern topics its always done with that reconstructionist approach that says to start at the beginning and work my way forward.
      Being a reconstructionist satisfies my need for a solid historical basis while being a Druid satisfies my need for mysticism and magic. It probably seems like utter cognitive dissonance to some, but in it is the only thing that really works for me, and that is why I am a recon and that is why I am a Druid as well.

book review - the CR FAQ

   Today's book review will focus on the single most recommended book for Celtic recons, the CR FAQ. This really is one of those "must read" books for anyone interested in Celtic recon, and is the product of the collaborative efforts of some of the founding members of this approach to Celtic religion. It was published in 2007 in print and appears free online at http://www.paganachd.com/faq/.
     One of the best things about this book is its flexibility. It can be read straight through or used as a reference with a very thorough table of contents and in depth index making looking up anything simple. The format itself is a typical question and answer FAQ style allowing for the reader to identify a printed question that is similar to what he or she is curious about and then read the answer. However, as I stated earlier, the book also lends itself well to cover-to-cover reading.
    The book begins by defining CR, Celtic, and reconstruction, giving someone new to the concepts a basis to understand the concepts. The next section looks at basic questions like whether Celtic ancestry is necessary, whether there is a particular "holy" text, solitary versus group practice, clergy and lay people, etc., This is followed by a section of intermediate questions, including a look at the place of UPG, and then sections on misconceptions, theology, ritual, ethics, druids and druidry, the difference between CR and other religions, how to get into CR, as well as a reading list and pronunciation guide. All of the topics touched on are common questions about CR and make reading the FAQ a good idea for beginners. Even after years of practice and community participation I still re-read it regularly just to re-connect with certain ideas within it.
   Generally I like the book and I like that it is willing to tackle difficult issues like cultural appropriation. If it has one drawback it is the nature of the book itself - it is a FAQ and not a definitive guide to practicing CR, but then again, there is no definitive guide (nor could there be with the diverse nature of CR itself). Also each answer is fairly short and concise; there are no in depth essays on CR beliefs or practices. A person looking for a detailed explanation of how to practice will be disappointed, but for anyone who is curious about what CR is, or  looking for a place to start creating an individual practice, or even someone new to the online or real world CR community that is just looking for an understanding of how it all works, this is the best place to start.