Today's blog will be a brief one, as my daughter has a same day surgery procedure tomorrow and I have a lot to do today, but I read an interesting blog by Jason Mankey discussing his views on interfaith work which he ended by saying that he prefers to focus on building within the pagan community rather than working on interfaith outside it.
By definition interfaith work is rooted in looking for common ground between diverse religions. Ideally it goes beyond tolerance and nurtures acceptance and the acknowledgement of commonalities. For my own part I think understanding and tolerance are the first step we need to achieve before we start working on anything more grand. With so much work left to do in even getting people to understand what reconstructionism really is, I worry about putting the cart before the horse by emphasizing the common ground we share with other groups.
Interfaith of all sorts is a something I find to be very important, not only so I can learn about other traditions but so I can give a voice to mine. I see interfaith work as a chance to educate others about my beliefs and traditions, whether those others are monotheists or other pagans. The goal of education is simply to spread sound information to dispel the fear and mistrust that comes from ignorance. Whether people like what I do, or agree with it, is inconsequential to me if they can come to a place of understanding and tolerance similar to what I have for them. And I think that interfaith work, sharing what I really do and why, is essential to the long term success of the both my own community and a wider, diverse pagan community.
For reconstructionists, especially, I think its vital for us to get out there and have a voice. We are a minority within the minority, often misunderstood, maligned, and mocked, and that will only change if we actively work to change it. Ignorance doesn't go away on it's own; ignorance must be changed through action, both the effort of the speaker to teach and the listener to learn. If we don't make that effort, if we don't try, and just remain within our own insular communities then nothing changes. As part of that we also have to work on being more tolerant of those we disagree with.
As a follower of the traditional views about fairies, that viewpoint deserves equal time and respect too. Without a voice the old understandings are lost under the crush of new opinions and trends. And while it may be much easier to be silent, it is ultimately far more expensive.
In the spirit of this, and more widely of my intent to serve my Gods and spirits, I am going to be fairly busy this year at events and conferences. I'm speaking at Connecticut Pagan Pride's Beltane event in April, at ADF's Wellspring event in May, a Morrigan retreat in Massachusetts in June, Connecticut's Pagan Pride Day in September and the Changing Times Changing Worlds conference in November. I'm excited to have so many opportunities to meet people and talk about things I'm passionate about.
Thursday, February 27, 2014
Tuesday, February 11, 2014
Spiritual Devotion and Small Children
I remember the days, 20 years ago, 15 years ago, when spiritual devotion was an easy, flowing thing. If I wanted to stop and pray, or make an offering, or meditate on something I had the flexibility to do so. If I wanted to spontaneously drive out to a state park or to the ocean, I got in my car and went. If I was invited to attend an event or a group celebration I went. the only limitation I had was my work schedule. My focus when I prayed or conducted a ritual was to make it as perfect as possible. I had scripts to follow and high expectations.
And then, ten years ago, I had my first child, and all that changed. My schedule wasn't my own anymore because there was no telling an infant to wait until I was done or finding that still meditative place in myself with a fussy toddler pulling at my hand. My previous approach to spirituality had been based around my own internal rhythms and patterns; what worked for me and when I felt pulled to do things. I had a very spontaneous spirituality, even in my set devotional work. When I planned things I had time to prep for rituals, to go over exactly what I was going to do until I was sure it could be executed perfectly. But all of that changed when children were involved.
There was a time when I chaffed a bit at the feeling of restriction, especially after my second child, who has several chronic medical issues, was born. The way I did things - the way I had done things for years and years at that point - suddenly had to be completely revised. It was a challenge, to be sure, but I believed from the beginning that it was vitally important that my children be included and that what I was doing be something they could also appreciate instead of something they would see taking my attention away from them.
We learned together how to form an organic approach to devotion and ritual. I had to accept that the idea of perfect prayers, recited with my full attention on worship, were right out the window; with small children you always have some small part of your attention on them and what they are doing. My offerings became more creative and also simpler, and I grew to understand that the Gods and spirits want our best efforts, but our best efforts in that moment not perfection. I re-read the Carmina Gadelica seeing it not as a simple prayer book but as a record of a living tradition practiced by people just like me, mothers praying their devotion within the daily round of feeding their families, bathing their babies, and worrying about the safety of those they loved.
I learned that it was better to try than not to do at all, even if the result was comical or rushed or interrupted. My devotional work became a study in perseverance, a type of devotion in its own way. If my morning prayers are interrupted by a hungry infant I sit down and nurse him and keep right on praying. If my Lughnasa ritual falls on an especially hot day then we celebrate inside so that my younger daughter can participate too without getting sick. We adapt, we work with what we have, and we give the Gods our best effort in that moment. Because I am sure the Gods and spirits - and I know for certain my ancestors - understand about hungry babies, and sick children, about life and human limitations.
My reward for adopting this approach is not only being able to continue my devotional practice no matter how chaotic my life may be on any given day, but more importantly inspiring my children to want to do what I do. My oldest daughter came to me of her own accord and asked if we could start saying my night prayers together, so now we do them as a family. They look forward to each holiday as something fun they will participate in, and they are proud to be part of the traditions we celebrate. I look back at myself 20 years ago and I see someone who was free to totally devote herself to her religion; I realize now that I still have that freedom if I choose to see my circumstances as a gift and not a burden.
And then, ten years ago, I had my first child, and all that changed. My schedule wasn't my own anymore because there was no telling an infant to wait until I was done or finding that still meditative place in myself with a fussy toddler pulling at my hand. My previous approach to spirituality had been based around my own internal rhythms and patterns; what worked for me and when I felt pulled to do things. I had a very spontaneous spirituality, even in my set devotional work. When I planned things I had time to prep for rituals, to go over exactly what I was going to do until I was sure it could be executed perfectly. But all of that changed when children were involved.
There was a time when I chaffed a bit at the feeling of restriction, especially after my second child, who has several chronic medical issues, was born. The way I did things - the way I had done things for years and years at that point - suddenly had to be completely revised. It was a challenge, to be sure, but I believed from the beginning that it was vitally important that my children be included and that what I was doing be something they could also appreciate instead of something they would see taking my attention away from them.
We learned together how to form an organic approach to devotion and ritual. I had to accept that the idea of perfect prayers, recited with my full attention on worship, were right out the window; with small children you always have some small part of your attention on them and what they are doing. My offerings became more creative and also simpler, and I grew to understand that the Gods and spirits want our best efforts, but our best efforts in that moment not perfection. I re-read the Carmina Gadelica seeing it not as a simple prayer book but as a record of a living tradition practiced by people just like me, mothers praying their devotion within the daily round of feeding their families, bathing their babies, and worrying about the safety of those they loved.
I learned that it was better to try than not to do at all, even if the result was comical or rushed or interrupted. My devotional work became a study in perseverance, a type of devotion in its own way. If my morning prayers are interrupted by a hungry infant I sit down and nurse him and keep right on praying. If my Lughnasa ritual falls on an especially hot day then we celebrate inside so that my younger daughter can participate too without getting sick. We adapt, we work with what we have, and we give the Gods our best effort in that moment. Because I am sure the Gods and spirits - and I know for certain my ancestors - understand about hungry babies, and sick children, about life and human limitations.
 |
| Beltane 2013 |
Fragment 216 (modified)
As it was,
As it is,
As it shall be
Evermore,
O Ancient Gods
Of Skill!
With the ebb,
With the flow,
O Ancient Gods
Of Skill!
With the ebb,
With the flow.
As it is,
As it shall be
Evermore,
O Ancient Gods
Of Skill!
With the ebb,
With the flow,
O Ancient Gods
Of Skill!
With the ebb,
With the flow.
- based on material from the Carmina Gadelica volume 2
Tuesday, February 4, 2014
Recommended Reading for Irish Druids
Irish Druid's reading list:
The Mysteries of Druidry by Brendan Myers - a great book that discusses Druidism from a specifically Irish perspective including both history and modern practice
Celtic Flame: An Insider's Guide to Irish Pagan Tradition by Aedh Rua - a greta look at one person's attempt to create a modern Irish pagan tradition. Useful for an Irish Druid on several levels, including ritual structure and thought provoking ideas on theology
The Apple Branch: A Path to Celtic Ritual by Alexei Kondratiev - not Irish specific but a must read fo rthe histrory of the different holidays; also full of important mythology and folklore
The Sacred Isle: Pre-Christian Religions in Ireland by Dáithí Ó hÓgáin - one of my personal favorites, a great look at the pagan Irish and Druids; the author does tend to look for a classical model for the Gods, so some of his ideas should be taken with a grain of salt, but overall very useful.
The Lore of Ireland: An Encyclopaedia of Myth, Legend and Romance by Dáithí Ó hÓgáin - essential quick reference for different Irish material, especially deities, heroes, places, and holidays
The Druid's Primer by L. Eastwood - again not Irish specific but an excellent look at the basic history of Druidism and a possible modern structure for it
Blood and Mistletoe: The History of the Druids in Britain by Ronald Hutton - an in depth look at the history of Druidism, particularly the revival period
The World of the Druids by Miranda J. Green - focused more on the history of Celtic religion and Druidism, including archaeological evidence
Druids, Gods & Heroes from Celtic Mythology (World Mythology Series) by Anne Ross - a basic introduction to Celtic mythology
Celtic Heritage by Rees & Rees - an indepth look at Celtic culture
A Druid's Herbal of Sacred Tree Medicine by Ellen Evert Hopman - lots of herbal lore, but also tidbits of Druidic history and lore about the holidays
Druidry and the Ancestors by Nimue Brown - not specifically Irish, but an excellent look at how to incorporate ancestor honoring into modern practice
War, Women, and Druids by Philip Freeman - a concise collection of ancient references relating to Celtic culture including Druids and bards
Druids Sourcebook edited by John Matthews - a collection of a variety of early and later references and articles about Druidism.
I'd also repeat my Irish recon reading list as it includes a lot of the important mythology:
Festival of Lughnasa by Maire McNeill - an in-depth look at the historic and modern celebration of Lughnasa, including a good deal of folklore and mythology
The Lebor Gabala Erenn - the story of the invasions of Ireland by the Gods and spirits and eventually humans.
Cath Maige Tuired - the story of the battle of the Tuatha de Danann with the Fomorians.
the Year in Ireland by K. Danaher - an overview of holidays and folk practices throughout the year.
The Silver Bough (all four volumes) by F. MacNeil - Scottish but extremely useful for understanding folk practices and beliefs
Fairy and Folktales of the Irish Peasantry by Yeats - a look at folklore and belief, important for including the Daoine maithe in your practice
Lady with a Mead Cup by Enright - useful look at ritual structure and society in both Celtic and Norse cultures
Celtic Gods and Heroes by Sjoestedt - discusses both the gods and tidbits of folklore and mythology
I'd suggest my own books as well, but that seems a bit self serving..
The Mysteries of Druidry by Brendan Myers - a great book that discusses Druidism from a specifically Irish perspective including both history and modern practice
Celtic Flame: An Insider's Guide to Irish Pagan Tradition by Aedh Rua - a greta look at one person's attempt to create a modern Irish pagan tradition. Useful for an Irish Druid on several levels, including ritual structure and thought provoking ideas on theology
The Apple Branch: A Path to Celtic Ritual by Alexei Kondratiev - not Irish specific but a must read fo rthe histrory of the different holidays; also full of important mythology and folklore
The Sacred Isle: Pre-Christian Religions in Ireland by Dáithí Ó hÓgáin - one of my personal favorites, a great look at the pagan Irish and Druids; the author does tend to look for a classical model for the Gods, so some of his ideas should be taken with a grain of salt, but overall very useful.
The Lore of Ireland: An Encyclopaedia of Myth, Legend and Romance by Dáithí Ó hÓgáin - essential quick reference for different Irish material, especially deities, heroes, places, and holidays
The Druid's Primer by L. Eastwood - again not Irish specific but an excellent look at the basic history of Druidism and a possible modern structure for it
Blood and Mistletoe: The History of the Druids in Britain by Ronald Hutton - an in depth look at the history of Druidism, particularly the revival period
The World of the Druids by Miranda J. Green - focused more on the history of Celtic religion and Druidism, including archaeological evidence
Druids, Gods & Heroes from Celtic Mythology (World Mythology Series) by Anne Ross - a basic introduction to Celtic mythology
Celtic Heritage by Rees & Rees - an indepth look at Celtic culture
A Druid's Herbal of Sacred Tree Medicine by Ellen Evert Hopman - lots of herbal lore, but also tidbits of Druidic history and lore about the holidays
Druidry and the Ancestors by Nimue Brown - not specifically Irish, but an excellent look at how to incorporate ancestor honoring into modern practice
War, Women, and Druids by Philip Freeman - a concise collection of ancient references relating to Celtic culture including Druids and bards
Druids Sourcebook edited by John Matthews - a collection of a variety of early and later references and articles about Druidism.
I'd also repeat my Irish recon reading list as it includes a lot of the important mythology:
Festival of Lughnasa by Maire McNeill - an in-depth look at the historic and modern celebration of Lughnasa, including a good deal of folklore and mythology
The Lebor Gabala Erenn - the story of the invasions of Ireland by the Gods and spirits and eventually humans.
Cath Maige Tuired - the story of the battle of the Tuatha de Danann with the Fomorians.
the Year in Ireland by K. Danaher - an overview of holidays and folk practices throughout the year.
The Silver Bough (all four volumes) by F. MacNeil - Scottish but extremely useful for understanding folk practices and beliefs
Fairy and Folktales of the Irish Peasantry by Yeats - a look at folklore and belief, important for including the Daoine maithe in your practice
Lady with a Mead Cup by Enright - useful look at ritual structure and society in both Celtic and Norse cultures
Celtic Gods and Heroes by Sjoestedt - discusses both the gods and tidbits of folklore and mythology
I'd suggest my own books as well, but that seems a bit self serving..
Saturday, February 1, 2014
A Family Imbolc
This year's Imbolc was a special one for me, celebrating with the children, for two reasons. Firstly, because my oldest daughter, who is 10, has taken an active interest in participating over the past year. Secondly because I spent last Imbolc in the hospital recovering from a near fatal postpartum complication. This Imbolc I am home with my family, healthy, and have my children fully joining in with what I am doing. Life is truly good.
Kevin Danaher in his book the Year in Ireland explains in detail about different Imbolc celebrations and I take some of my inspiration for practice from him. I start my holiday at sunset on January 31st, Imbolc eve, when it would have been traditional for families to prepare a big dinner, welcome Brighid in, make new Brighid's crosses, and set out a brat Brighid, Brighid's mantle, for the goddess to bless when she visited over night. In the morning omens were looked for to confirm Brighid's blessing on the home, athletic games might be enjoyed and the community would gather to celebrate.
Last night we prepared the leaba Bhrighid, Brighid's bed, placing it in front of the fireplace. My oldest daughter took the Brideog (a small doll representing Brighid) outside and knocked on the door, announcing "Open the door and let blessed Brighid in"
Holding the baby I opened the door with my younger daughter at my side and we said "Welcome! Welcome! Welcome! We welcome in Brighid to our home, your bed is ready."
We all walked up to where the leaba Bhrighid was waiting and placed the Brideog inside, tucking her in and placing a small willow wand, the slat geal, in with the doll.
We sang a little song we made up:
"We welcome you in
We welcome you in
We welcome you in
Blessed Brighid is here
Your bed is ready
Your bed is ready
Your bed is ready
Blessed Brighid is here
Please bless our home
Please bless our home
Please bless our home
Blessed Brighid is here"
The children really enjoyed the pageantry of it all and especially the signing. I told them a few stories about Brighid and who she was and we talked a little bit about her symbols and the different things, like the leaba Brighid, that we were using. After getting the Brideog set up I placed my brat Brighid out on the windowsill, and we went to bed.
This morning we woke up to bright sun and mild temperatures. We looked for omens of Brighid's visit and received several positive ones, including the sight of a rare Horned Lark; larks being birds associated with Brighid, and their song as an omen of good weather to come. I also noted the lack of wind, tying into another traditional Imbolc omen:
"As far as the wind shall enter the door
On the Feast Day of Bride,
The snow shall enter the door
On the Feast Day of Patrick." (Carmina Gadelica, 1900)
Kevin Danaher in his book the Year in Ireland explains in detail about different Imbolc celebrations and I take some of my inspiration for practice from him. I start my holiday at sunset on January 31st, Imbolc eve, when it would have been traditional for families to prepare a big dinner, welcome Brighid in, make new Brighid's crosses, and set out a brat Brighid, Brighid's mantle, for the goddess to bless when she visited over night. In the morning omens were looked for to confirm Brighid's blessing on the home, athletic games might be enjoyed and the community would gather to celebrate.
Last night we prepared the leaba Bhrighid, Brighid's bed, placing it in front of the fireplace. My oldest daughter took the Brideog (a small doll representing Brighid) outside and knocked on the door, announcing "Open the door and let blessed Brighid in"
Holding the baby I opened the door with my younger daughter at my side and we said "Welcome! Welcome! Welcome! We welcome in Brighid to our home, your bed is ready."
We all walked up to where the leaba Bhrighid was waiting and placed the Brideog inside, tucking her in and placing a small willow wand, the slat geal, in with the doll.
We sang a little song we made up:
"We welcome you in
We welcome you in
We welcome you in
Blessed Brighid is here
Your bed is ready
Your bed is ready
Your bed is ready
Blessed Brighid is here
Please bless our home
Please bless our home
Please bless our home
Blessed Brighid is here"
The children really enjoyed the pageantry of it all and especially the signing. I told them a few stories about Brighid and who she was and we talked a little bit about her symbols and the different things, like the leaba Brighid, that we were using. After getting the Brideog set up I placed my brat Brighid out on the windowsill, and we went to bed.
This morning we woke up to bright sun and mild temperatures. We looked for omens of Brighid's visit and received several positive ones, including the sight of a rare Horned Lark; larks being birds associated with Brighid, and their song as an omen of good weather to come. I also noted the lack of wind, tying into another traditional Imbolc omen:
"As far as the wind shall enter the door
On the Feast Day of Bride,
The snow shall enter the door
On the Feast Day of Patrick." (Carmina Gadelica, 1900)
Later today we shall make new Brighid's crosses, and tonight we will end our celebration with a dinner of pork and colcannon, and another Imbolc will have come and gone....
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