Sunday, April 26, 2015

Official - moved to Patheos

My first (and very introductory) post is up at Patheos, and future stuff from me will appear there. I'm leaving this blog open as an archive, while I repost the top articles (judged by poplarity, or by me) in the new joint.
If you've enjoyed my work here, do follow me over. Forgive the ads - the wife is retiring : ).
New blog here:
http://www.patheos.com/blogs/intothemound/2015/04/hello-to-patheos.html

Monday, April 6, 2015

Changing Tides

The Spring spring was wound down tight by the weight of 30" of February glacier, but it has finally sprung! We've been able to get out into the flooded woodland of Tredara, and get the fun... uh, work... started.
 The gradual thaw has left the place fairly workable, and our rush to put gravel on the roads at the end of last season is paying off. I've got mud on the tractor, and lots more to come

One of the central tasks of developing our new acreage is the building of our outdoor Nemeton worship space. In imitation of the Brushwood Nemeton, which I have helped to design over the years, we have arranged our new space with Eidola of the Earth Mother and the Keeper of the Sacred Center ('Gatekeeper') in places of permanent honor. These two gods are offered to at every rite, asked to uphold the sacred space and guide the work.
The Eastern porch, with Well and Bile (World Tree), and now the shrines of
the Mother of the Land and the Lord of Wisdom
 














We are very pleased and proud to enshrine carvings done exclusively for us by Sidney Bolam of Bohemian Hobbit Studios. She worked from sketches by me, and so it's a bit of my own art mingled with her excellent execution.

Here's the real news. 
This blog is moving to the Patheos platform! I'll admit to being pleased and flattered to be asked (by Jason Mankey) to be part of the Pagan blogging team on what is, I think, the largest religion-topics portal on the web.

I expect the topic list to be mainly unchanged, though I will put some greater effort into producing 'essays' rather than just rambling on about my life and stuff. This is going to mean a period of confusion (for me at least) as the switch is made. I'm not transferring content from here, so the old archive will remain, though I will post the top-twenty posts from here over the first months, along with new material. We're about to hit the traditional working-not-writing part of my year, so having reposts will be helpful.

I hope my readers here will follow me over to this fun shiny new building. I'll be keeping stuff coming. More detail in a week or so...

Friday, March 20, 2015

A Spring Invocation of Persephone


My own spiritual work is focused on the ways and lore of the Pagan Gaels - the Celtic peoples of Ireland and Scotland. However I have worked ritual in a number of formats over the years, in many cases writing eclectic and modern pieces that mix-and-match mythic elements. Most notable for that are rites I created for the Winterstar Symposiums. These were events promoted by A.C.E., the folks who do Starwood, and held in a resort setting with cabins and hotel meeting rooms. Every year the Saturday night "Multi-media ritual" transformed the hotel ballroom into a temple of light, color and sound. Rites done there included ecstatic wildness by Bate Cabal, Walk-through symbolic and interactive labyrinths, and, occasionally, actual circle-style ritual.

Usually scheduled in mid-February, one year the event was held later than usual, on Spring Equinox weekend. I wrote and directed the rite, and for that unusual crowd wrote an unusual rite. In the middle of it is this invocation to the Winter Queen (who transformed into the Spring Maiden in the rites climactic mystery). It is plainly a call to Persephone, though the name is unmentioned. 

The Equinoxes have no particular Celtic context - there is blessed little lore or mythic content available to fit them into a Gaelic calendar. Our own local Grove (which does a variety of ethnic Pagan rites in addition to our core Gaelic work) is celebrating Equinox in Hellenic fashion this weekend. Looking through old material I thought this invocation was fitting, and so I offer it here.

(I have an announcement coming about the fate of this blog, readers, so watch this space...)


An Invocation of Persephone

The Green Earth is a Goddess, this we know
By ancient lore and by our own heart’s eye
In winter she abides beneath the land
The Underworld her home, and she its queen
For in the Dawn-time she was wedded true
To that dark power of the Underworld
A maiden she, she went into the earth
There to be crowned, and reign among the dead
The Gods of Earth were loathe that she should stay
Away from light and life, from warmth and weal
For with her gone, the land lay still and gray
Cold winter banning blossom, bud and fruit
So by their wit they struck a bargain fair
Twixt life and death, between the dark and light
When sun and shadow are together joined
The Goddess goes from one world to the next.
Now see her, seekers, in your vision eye
Upon her throne, deep in the wide world’s root
Her power keeps the Flame of Life alive
Preserved, like pomegranate seeds, for spring
For there, in her deep realm, lie riches great
The force that makes seed spring lies in her hand
From last year’s death she makes the stuff of life
That new good may spring forth from old and gone
We call you now, Great Goddess, we who seek,
We bring you gifts, hear us, we ask you now,
Flowers we bring, that you remember spring
And rise from your cold throne into the world.
We stand with star and sun within our souls
And offer incense, that our prayers may rise
Unto your spirit, come to us, we cry
Garbed in your winter pallor though you be.
For you are Death’s Queen still, who keeps the Dead
Rise now among us, Goddess, hear our call
In wonder, awe and wisdom, love and dread
We offer fire, now come into our hall!

Monday, March 16, 2015

Druid YouTube Vids - Under the Oak

All things considered, I love the internet. I'm prone to wasting my time, and the internet certainly helps. It isn't as if I didn't fill my time with pointless amusement before the web - that's why the gods made fantasy novels. The biggest advantage to the webs, in my opinion, the the degree of interactivity it allows between people.

So I', amusing myself one day when I get a message from a radio DJ down in Florida. Jerry Waller (The Ragin' Pagan) does the Pagan Sunrise radio show, which is an actual broadcast program.


"They took a jigger of Irish Whiskey, a bowl of Texas Chili, mixed it in a Cajun Cauldron under the full moon…. and out came The Ragin’ Pagan. As a musician, DJ and entertainer, he plays, sings and produces a message of compassion and conservation. His weekly broadcast, Pagan Sunrise, airs on 91.5 WPRK, Winter Park - Mondays, 5am EST, and you can find a schedule events and musings on his Ragin’ Pagan Facebook page."


Jerry has bought a few of my books, and has an interest in Celtic Paganism. he invited me to do a short interview on the show, and then a series of five-minute clips on Druidic and Celtic lore.

We're a few weeks into the process now, and I decided to take a further step, and arrange the short clips as videos for storage. They're just simple slide-shows over the narration, but they may be useful as short introductions to Celtic lore, easily accessed.

I dunno how many there will be in the end, but I'm on episode six on the radio, moving along into telling Celtic story. Here are the first three. I'll post them in bunches as I put them up.





Tuesday, March 10, 2015

St Patrick's Fakelore


Let's be very clear - St Patrick was no friend of Pagans. However he is in no sense responsible for a genocide of Celts, Pagans or Druids in Ireland. Since the bad folkore that circulates on the internet has trouble distinguishing between those three terms, let’s start there.

Celts refers to a language and cultural family that was prominent throughout Europe between c. 800 bce and the conquest of most of their territory by Rome at the turn of the first millennium ce. The Irish of St Patrick’s day were Celtic-language-speaking people, living a Celtic-style culture. They remained so after the conversion to Christianity, save for the radical change in religion.

Druids were the priests, judges, healers, and magicians of the Celtic tribes. They were not themselves a people or tribe – there was no ‘druid people’. Rather Druid was a profession among the Celtic peoples.

“Pagans” is what the incoming Christians later called the religions of the traditional peoples of Europe. Characterized by land and nature-centered worship, polytheism and ancestral heritage, it became a term for “the Enemy” as the Roman Church gained power. Celts kept Pagan ways, the Druids were the Celtic priests of those ways.

Pagans being readers, most of us know the outline of Patrick’s legend. A British Celt, he is taken by raiders and enslaved in Ireland. Escaping, he returns to Britain. Converted either miraculously on an Irish hillside, or culturally in post-Roman Britain he undertakes the priesthood. His visions call him back to Ireland, and his mission becomes the stuff of legend.

Legend is the right term for most of the story of Patrick in Ireland. Druids managed the Irish religious life. Since St Patrick made it his job to “bring souls to Christ” he would have found himself preaching in opposition to the Pagan ways, and in opposition to Druids. He (or “God”) is recorded as defeating and destroying various Druids in what amount to magical battles. These are the fantasies of the Church novelists who write the “Lives of Saints”. In some stories St Patrick takes the place of Pagan Gods, such as the famous tale of the destruction of Cromm Cruach

Snakes are not a metaphor for Pagans in the famous story. The snake legend occurs very late, and is not part of the original Patrick tales. It was copied from other saint's lives to add another cool story to Patrick's tale (See Morgan Daimler's article, below).

There was never a holocaust of Paganism in Ireland – at least not in the early stages. At St Patrick’s death a few kings had been converted, and the first monastic houses had been founded. Those houses, no doubt informed by the Celtic tradition of scholarship, later helped restore Christianity to Post-Roman, Anglo-Saxon England. The Church grew slowly over several centuries, and no Christian missionary was ever martyred by the Pagan Irish. Even in the 7th century (hundreds of years after Patrick) the compilers of law saw need to discuss the place of Druids in the system.

Here’s the thing – I love St Patrick’s day. Don’t let any modern Pagan tell you that sobriety and modesty is the traditional way to keep Pagan customs! I enjoy the celebration of Irish heritage, culture and struggle here in the US, and the chance to tell a few truly old stories, some years. However it seems just kind of… lame to spend emotional energy “Hating the Romans” here in our age, and St P just wasn't particularly a villain.
Here are a few links that do a better job on the scholastics of this than I mean to do this morning.




Sunday, March 1, 2015

Concerning the Dead


Proof of life - a section from the chapter on the spirits for the new book.

Across the ancient world the veneration of the spirits of the human dead was practiced in a variety of forms. Long before letters were invented the megalithic peoples built great mounds and tombs and kept complex rites of bone and sun and land. The historical peoples we know inherited a land already haunted with unmemoried monuments, with clans of spirits whose names were forgotten. Upon that soil and stone new lives and deaths came and went. Newer mounds and tombs were added to old, and the Dead were never absent from either popular religion or the practice of magic.

In many Pagan farm cultures the family dead were buried under the very earthen floor of the family home. The intimacy of the living with the immediate generations of the Family Dead was part of daily life. Only in places where the press of human population demanded it, such as the growing City of Rome, were the dead transported to ‘cemeteries’. As the Christian churches gained power in the late Roman Empire a deliberate effort was made to divide the living from the dead. Church doctrine taught that the dead were inaccessible to the living. Any manifestation of family spirits or the Heroes of the old religion were demons, impostures of their imagined “Enemy”. Except for certain sanctioned Christian heroes – the ‘Saints’ - there was no licit contact between mortals and the spirits of the dead.

Any effort to restore the ethos and practices of traditional Paganism must certainly include a restoration of the Cult of the Dead. It is an indispensable part of every version of ethnic Indo-European Paganism, and is often called the basis of all work with the spirits. In modern Paganism it is an element that was excluded in early forms, and is now returning.

For those who entered Pagan revival through Wiccan-style rites the absence of the Dead and the Ancestors from most usual work is notable. I think we can find two major influences behind that. Gardner’s Wicca developed in the mid-twentieth century, and the influence of both spiritualism and of Theosophy was still strong. Mediumship – especially physical mediumship – had been frequently involved in fraud both paranormal and financial, and was greatly reduced in influence from previous decades. Dissociating witchcraft from mediumship was part of the effort to legitimize witchcraft practices. From the other side of the same Theosophical influence they received a doctrine of universal reincarnation. Theosophy took the Hindu doctrine of reincarnation, edited it for westerners, and made it a standard part of ‘esoteric teaching’. This was picked up by the early waves of the Pagan revival. When I began meeting other Pagans and witches back in the 1970s a model of universal reincarnation from human life to human life was an assumption of the movement.

A Roman Lararium, house-altar
for the Dead.
The study of real sources about ancient Euro-Paganism has convinced many that no such doctrine was a part of traditional Paganism. Plainly there were teachings about the continuance of individual awareness as a ‘soul’ or ‘spirit’ although many ethnic systems contain the idea of multiple soul layers or components. The core of traditional Pagan afterlife beliefs seems to involve the journey of the spirit into the Land of the Dead (usually the Underworld, in some sense). This involves various landscapes, incidents and mysteries, which various sects and teachers used as the basis for rites of initiation and seership. However reincarnation or rebirth is clearly a part of some ancient teachings. In some cases it occurs within family lines, in others a great hero is reborn among his folk. Even in such cultures the cult of the Dead is present, offering a bit of paradox about the fate of the individual soul.

The fate of common personal souls was thought to reside in the Land of the Dead, in which they were subsumed in a general cult of ‘the Dead’ or of ‘the Ancestors’. It was hoped that one’s family and clan would preserve one’s name and memory, and in that way one’s spirit would receive personal offerings and remain close to the love of the folk. Those who were initiates of some ‘mystery’ might expect to be received in some deity’s house or garden, to experience a more personal existence than that of the unremembered mass.

On a family level this was much more personal. Many cultures place a shrine or altar for the house’s lineage in the house itself. Daily spiritual work would have been at least as involved with the Ancestors as with any of the Gods. In Northern lore we find some families who expect their Dead to dwell in a local mound or mountain. Nobles might choose to ‘set up court’ in their own burial mounds, receiving offerings and giving blessings from that seat. The notion that the Dead receive offerings at their graves, whether those are in family homes or in separate spaces, seems to be nearly universal.

We will examine the development of a personal Cult of the Dead for sorcery in coming chapters. Let us examine a few of the broad categories under which the spirits of the Dead were worshipped and conjured in traditional Paganism.

The Ancestral Dead

This category is personal and specific. It refers to those in the line of your family history who are honored as beloved Dead by the living. Some cultures are very concerned with reverence to the recent Dead, with the keeping of family tombs or of house-shrines to the recently passed. Honor to one’s immediate parental and grandparental generations is central to this category.


For many modern Pagans this presents a difficult hurdle in our restoration of traditional practice.  There are two primary difficulties that modern people encounter – first, many families do not share the religious or occult inclinations of modern practitioners. Second, many families have been damaged by a cycle of abuse, or by addiction or other dysfunction that weakens the bond between generations.

The problem of ‘worshipping’ a recently-dead family member with whom one may have had a less than affectionate relationship is addressed by tradition in a strict manner. It simply does not matter what relationship one had with the formerly-living. They are now among the Dead, and must be honored as we honor the Dead. If a parent does badly by their children so that the children refuse to give that proper honor then the whole luck of the family might fail – this encourages the elder generation toward kindness. The Ancestor-worshipping traditions often have specific rites and methods for reconciling ‘difficult’ ancestors with the living. Those can be found in several of our recommended books.

As to the question of recent or Ancestral Dead who were not polytheists, or were in fact devout or nominal Christians, we can answer in several ways. First we might assume that they will have gone their way, and be unlikely to remain to answer the call of a Pagan’s altar. However we know, in most cases, that the Dead loved us while they lived, and so love us now. We can make the proper offerings in any case, in love, and hope that their own gods will allow them the happiness of being remembered. In some cases the recent Dead are entirely happy to remain near their family for a time. It can be a kindness to include some element of the spirit’s religion in their commemoration, but the simple offerings and honoring we give can only be a comfort. We might even assume that the reality of spiritual life becomes clear to us all at death, regardless of our ‘beliefs’ during life. The modern conceit that we shape reality with our beliefs certainly has no basis in tradition.


In any case the degree of intimacy with which the Cult of the Dead is approached will vary widely among practitioners. The basics of the work are done in the home, integrated into the common life. While reverence to family Dead is often seen as a first step, as a gate-keeper between the mortal shrine and the wider world of spirits, this can be approached in a formal and respectful way whatever the personal emotional position of the student may be. There are also many who say that it is the Oldest Dead who bring more power to the work, rather than the more recent.


The Heroes
Notable mortals sometimes become notable spirits. Throughout the Pagan world those whose lives are worthy of memory, those who have done some great or terrible deed for their folk, those of special power, charisma and skill are held in special memory and high esteem. Some of these become active sources of blessing and the object of cult. Often such worship is associated with the tomb or historical locales of the Hero’s story, but sometimes such spirits are subsumed into the pantheon of gods, and generate temples and images widely.


The Hellenes referred to the mightiest of such heroes as the children of the gods themselves, and thus Demigods – “half-gods”. This idea – of mortal offspring of the gods – occurs in various ways and with varying degrees of literalism or importance. Whether or not the local system allows the idea of literal divine parentage the Heroes are those who seem to shine with divine power, and who use that power for the good of their folk. This may occur after death, in the mind’s eye of story, or during a charismatic and effective life.

For modern Pagans in our decentralized and eclectic culture we might each have our own heroes. Of course we share various historical and cultural commonalities. Figures of national or ideological history, from Jefferson and Franklin to Crowley and Gardner, might become a part of a home shrine-cult. For those seeking the work of magic and priestcraft a specific subset of the Heroes may be valuable:


The Elder Wise

It has always been a part of magical wisdom for the living to be taught by the Dead. That which is remembered, lives, as they say, and the memory of the skills, ways, and lore of a people is a matter of great importance to the Dead. Many of those who have undertaken the work of restoring the Old Ways have sought to hear the voices of these beings.


In Our Druidry we often refer to such spirits as the Elder Wise. Spirits, as we say, of those who were once magicians, once priestesses, oracles, spellbinders, conjurors, we call to them and ask them to bring us their teaching. Our experience suggests that this approach is fitting for anyone who dedicates themselves to magical arts or Pagan spirituality. These spirits have shown themselves to be responsive and actively ready to support our modern efforts.


The Unhappy Dead
Life can be hard, and fate is not always kind. To the ancients the rites and memory of mortals were central to the maintenance of a happy afterlife for the recent Dead. Those who passed without proper rites, without a tomb, without kin to mourn them, without formal remembrance were unable to make the usual transition into the Land of the Dead. They became ‘ghosts’ specters that haunted the living world.

This fate was not limited to the lower classes. Those who died unknown while traveling, in shipwrecks, in great battles, by crime or murder – any who died with their life unfulfilled – might find themselves in this category. Together these spirits made up a crowd or mob or host of grey and unhappy beings, some of whom might hate or resent the living. It was not a judgment of moral character. In fact it was the default for all – to become a part of the Host. The rites and works of religion and religious magic were developed to provide a better portion, just as agriculture provided more plentiful food.


This Host of the Dead was a major source of power for practical spellcasting in ancient magic. While they are called on for almost every kind of work, in the Greco-Egyptian material they are called upon for the more “low-down” intentions – harm, coercive love-spells, winning at gambling by disabling the opponent. They might also generate serving spirits. In modern spirit systems it is sometimes taught that such spirits can benefit by working with mortal sorcerers. Their work helps them remember themselves, their names become known to the living, and they can often grow in wisdom and power, along with the magician.


The Ancestors and the Dead are the gateway to working with the spirits. Whatever one’s spiritual perspective the value of work with the Mothers and Fathers, with the Mighty and Wise Dead, and even with the Host of the Hungry cannot be overstated. In many ways it is the single most vital missing element in restoring a polytheist perspective to modern magical practice.

Friday, February 27, 2015

New FB Pagan Occultism Group, ConVocation 2015, Where-The-Hell-is-Spring Update

See, this is why I'm bitchin. Not just a little cold for the season,
this is, like, moons of Uranus cold. And when you go out for the
paper in your jammies on some of these mornings you know
just how cold the moons of Uranus can get.
Let's start with the obvious first - where the hell is spring? Oh I know, I can't bitch until March - It may already be March when you read this. I'm bitching now! The forecast is for a cold first half of March. I've got important shoveling to do, and a May 1 deadline for some projects. Yes, I know what part of the world I live in... I'm still bitching!


WE're waiting reeeal hard to be able to get rolling on our plans for Tredara this year. In the meantime the weather leaves little to do but write; however we did get some travel in.

Just back from the ConVocation gathering over in greater Detroit. Hotel gatherings are a nice thing, and we were especially thankful for spaceship Hilton in the Martian-summer temperatures of the latest arctic blast. How can I get housekeeping service for my camps in the summer?


I want to praise the con staff and planners broadly. They run a tight ship, with program beginning on schedule, registration no more screwed-up than can’t be helped (I work festival organizing myself), and support for guests and presenters well-arranged. A fully-stocked hospitality suite was especially appreciated, and can’t have been a small budget-item for an event of over 1,100 people. My coffee-cup thanks you, my forebrain thanks you.

With over 140 programs, fun public spaces and a hoppin' dealer room (and nearly no drama) I can heartily recommend this event.

Pagan and Polytheist Occultism FB Group
This week I opened a new discussion group, Pagan and Polytheist Occultism, hoping to focus my own fun conversations on ancient magic in practical application.


It's new, but we've had some good chat already. I mention it here because readers will know the kind of topics I hope to dig into. If you enjoy FB chat, give it a look.
From the rules document:
"This group is dedicated to the discussion of traditional polytheist, tribal and Pagan techniques of esoteric spiritual practice – that is, of Pagan occultism, magic or sorcery. We will understand this to include divination, invocation and evocation of deities or spirits, spellcraft, natural magic of stones and herbs etc., trance-vision and seership, and the induction of transcendent or mystical experience.


In general the topic will focus on polytheistic cultures and systems. This begins with the remnants of Indo-European polytheism, but can include indigenous and traditional polytheisms.  It certainly includes ‘witchcraft’ both as folk magic and as heretical cult, but especially when practiced in a polytheistic context. We use ‘polytheism’ colloquially, to refer to systems in which many spirits or beings have places of important honor, regardless of whether the system contains a chief god or unitary principle. This may extend even as far as respectful traditional Christian orthodoxy. It may include Asian, African and New World systems, so long as posts focus on actual technique and magical practice in those systems. In all cases the group will support reference to sources, and can be expected to ask posters and commentators to source their ideas, even if the source is “my own opinion”."


The Book is coming along nicely. I'm probably twenty-thousand words in as I work may way through the third chapter. I'll begin posting excerpts here soon. Working title is now something like "Pagan Occultism; Spiritual Techniques for Polytheists".

Come on spring... I'm tapping my toes and drumming my fingers... but I'm not holding my breath.