Tuesday, January 28, 2020

Druidism Intro Article


There is a new wave of Pan-Pagan organizing happening here in Ohio, and while it seems mainly focused on the SW corner of the state I became involved through social media. Typically, I volunteered for the 'education' committee, and volunteered to write a short briefing on the modern Druid movement in Paganism.

Unlike some Pagan traditions, which maintain a single line of history, initiation and/or practice Druidry in modern times is a patchwork of several lineages, each with fairly unique origins. I have made an effort in this simple document to summarize each in a concise way. If the reconstruction movement gets short shrift it is only because that movement has been generally hesitant to create 'Druids' or involve itself directly with self-described Druid work.
By all means inform me of substantive errors. Differences of interpretation can be worked out in chat :)



Druidism in the Modern Earth-Spirit Movement.              

The Ancient Druids and the British Revival
A modern Druid ritual array
• The term ‘Druid’ comes into English from the writings of Greek and Roman historians prior to the rise of the Church. The Celtic-language cultures of central and western Europe featured a class of professional priests, healers, and judges called the Druids (Drui in Gaulish, Draoi in Irish). 
• The rediscovery of these figures in early-modern scholarship intersected with the Fraternal/Masonic impulse, and with Welsh and Celtic ethnic and cultural revival/maintenance. From this stew the first reconstructed Druid ‘Orders’ arose.
• Modern British or English Druid Orders include the Ancient order of Druids, the British Druid Order, and the Order of Bards, Ovates and Druids. This last group has produced a very successful and useful correspondence course for building Druidic Spirituality.
The 'Awen' sign, a central symbol used by british Revival Druidry

• The British Druidic movement, coming from a culture with a legally-established Christianity, has resisted describing its work as ‘religion’ or their groups as ‘churches’. The OBOD plainly describes itself as a ‘philosophy’ which can be applied inside many religions – they welcome Buddhist Druids and Christian Druids, though much of their membership would identify as neopagan .

North American Druidry
• A few of the British Revival groups found extension in the New World. The Ancient Order of Druids In America still has a few visible lodge-halls and chapters. 
• However North American Druidic Pagan groups mainly arose with the invention of Neopaganism in the middle and late 20th century. The discovery (by amateur Pagan hobby-scholarship) of Celtic myth and folklore produced multiple interpretations and ideas, often led by Robert Grave’s mytho-poetic work ‘The White Goddess’  (first published in ’48. With an important edition in ’61). Early versions of self-described Druidism and Celtic ways usually mixed closely with ‘Wicca’.

• The Reformed Druids of North America was formed in 1963 at Carleton College, Northfield, Minnesota as a humorous protest against the college's required attendance of religious services. Catching on, and catching the wind of the growing counter-culture, RDNA produced various overtly Neopagan expressions, and is the direct ancestor of Ár nDraíocht Féin (ADF) the largest N American Druid Church.

• Ár nDraíocht Féin (an Irish phrase meaning ‘Our Own Paganism’ or ‘Our Own Druidism’) was founded in 1983 as an effort to apply modern scholarship, and the experience of decades of public ritual, to the work of creating working modern Pagan ways. Choosing to leave aside both Wiccan ritual forms and the post-Masonic style of many British Druid rites, they used the skeleton of RDNA custom and drew on models from the ancient world and from living polytheisms to create a ritual form that now serves dozens of local Groves across the world.
ADF was founded with the intention of creating a large-scale Neopagan ‘Church’, serving multiple congregations. To quote the ‘vision statement’:
“Ár nDraíocht Féin: A Druid Fellowship (ADF) is a Pagan church based on ancient Indo-European traditions expressed through public worship, study, and fellowship.

The 'Druid Sigil' of reform Druidry,
as expressed by ADF
Our vision is that the Gods and Spirits are served in the modern world through:

Public temple worship with a skilled priesthood
Accessible religious training for all
A spiritual relationship with the Earth
Sustainable Pagan institutions
A flourishing family and community Pagan culture”

• ADF takes advantage of the American freedom of religion to claim the advantages of ‘church’ status for its groups and members. They are a registered tax-exempt church,  and assume all the duties and privileges that go with that status.


• A third strain of influence on Druidry is the “Celtic Reconstructionist” movement. Reconstruction Paganism arose during the 1980s, as a reaction to the often sub-amateur understanding of Celtic myth and culture which had become common in Wicca and even in some self-described Druids.
• Reconstructionist paganism is an effort to draw on the most reliable scholastic sources to create modern Pagan practices that accurately reflect the Old Ways. More of a style than a spiritual movement, reconstructionism has produced a few organizations and worship groups, most of them remaining local to their founders.
• Some reconstructionist groups reject the creation of ‘Druids’ in their systems. The title is considered to be one of the great things of the ancient cultures, and discussion seems ongoing about whether it should be 'retired'. Nevertheless the real work of sifting through ancient sources to find what Druids may have truly done has helped to deepen and inform the entire Druidic Movement.

Druidic Spirituality
The 'Three Cauldrons',
drawn from Gaelic symbolism
• Druidism is at least as likely to be a solitary practice as is Wicca. While ADF creates local congregations (Groves) that observe the seasons and work other blessings, many students work their path alone at home, or with their family. OBOD functions largel;y through its correspondence lessons, which encourage solitary practice, though OBOD also supports study and ritual groups.
• Drawing on the remnants of what is known about the ancient Druids, we could say that all modern Druids seek to know the divine, to speak the Truth, and to face life with courage. The interpretation of these broad principles varies widely.
• We might say that Druidic spirituality draws on three principles:
                That nature is the manifestation of the Divine
                That human nature is one with all of nature
                That human skill allows us to build relationship with the divine.
• Druid spiritual practice extends from direct experience of nature, personal meditation, and small personal ritual to larger community rituals and seasonal celebrations. All are likely to be performed outdoors when possible.
• Many Druids draw on the myth and culture of the ancient Celtic-language cultures. The pre-Christian traditions of those countries are fragmented, and a great deal of study has been devoted to combing out clues to the spiritual ways of old. For this reason Druidry is sometimes called a “Path with Homework”.
• Also central to any understanding of Druidry is the search for inspiration. The ancient Druids seem to have considered artistic inspiration to be a light of divine power. Druids were poets, and poets were seers and magicians. So modern Druid groups and students take the remnants of ancient ways, and seek the inspiration to use them in ways that are useful to modern seekers.
• There is a core difference between the spiritual paths of OBOD and ADF. OBOD emphasizes personal mysticism, while ADF’s basic teaching emphasizes a devotional relationship with the Gods and Spirits. Their introductory instruction:
“to devote yourself to the basic work of druidry - to welcome the gods and spirits to your hearthfire, to keep the holy days simply, and to integrate paganism into your daily life. “ 

Druidic Practice
• Druidic practice is both focused on living nature, and based on  ritual observance.
• Many Druids center their personal practice on a shrine or altar in their home. Such a place becomes the focus of attention given to the spirits. ADF Druidry describes the spirits in three great families or ‘Kindreds’ – the Gods, the Dead, and the Landspirits. By offering to those great categories, new students can begin a practice without addressing specific beings.
• Many Druids use a ‘circle-casting’ ritual to establish sacred space – a ritual form drawn from Wiccan tradition. Reform Druidry has a unique ritual style, while ADF works with a ‘fire sacrifice’ outline that resonates with ancient Pagan ritual.
• Individual students may follow scripts and traditional ritual forms and language, but inspiration and personal experience is central to Druidic work. In general Druid groups do not police member’s personal practice.
A public Druid Rite of Offering
• Most Druids observe a sacred calendar of seasonal rites. Usually this is the typical eight-fold Wheel of the Year, using the same dates and core symbolism as Wicca. Celtic Reconstruction efforts may focus on the four distinctly Gaelic holidays, and de-emphasize the solstices and equinoxes.
• OBOD offers detailed and complete correspondence courses for its three levels of learning. The three 'grades' are Bard, Ovate and Druid, based on Late-Classical observations of Celtic culture. ADF offers deepening levels of introductory instruction, with study for ordination and initiation available. In most cases Druids consider study to be an active element of our spiritual work.

The ancient Druids were the spiritual specialists, the ritual leaders, the living memory, the operative healers, and the supreme courts of the ancient Celtic peoples. Those of us who take on the name today can only do our best to bear a spark of their ancient wisdom.
OBOD main site: druidry.org
ADF main site: adf.org
The Celtic Reconstructionism FAQ, and more: https://www.paganachd.com/faq/whatiscr.html
The Ancient Order of Druids in America maintains some traditions of British Revival Druidry, and offers a program of training: aoda.org





Thursday, January 2, 2020

Three Occult Books for Pagans


                I am an occult hobbyist as well as a Pagan religionist. In fact my entry into Neopaganism was entirely through the ‘occult’ reading of the 60s and 70s, in which ‘witchcraft’ made the short walk from academic study of medieval beliefs to modern Pagan worship and spellcraft. Worship and spellcraft – those two things were never far apart in my understanding of how this stuff works. To call and speak to a deity is to use a spell of invocation. Traditional Paganisms and surviving polytheisms freely combine simple devotional worship with esoteric specialized spiritual practices. The latter are what I understand as ‘magic’.
                So I read widely in modern occult literature, as well as in the anthropology and archaeology of ancient religion. I hope to learn from ancient religions the models and methods that sustained those spiritual patterns for millennia, and which ought to work for modern folks as well. From modern occult literature I hope to learn the technical details of how to successfully connect with the spirit and spiritual worlds.  The classics I read as a new student are now being well-supplemented by new material from the current generations of magicians.
                Modern occultism seems to be trending in directions compatible with traditional animism and polytheism. Many modern students are approaching magic from the assumption that a multitude of spirits inhabit the spiritual world, and that both spirituality and practical magic grow from relationships with those beings. The thinking is moving far beyond the spirit-catalogs of early-modern grimoires, driven by both ‘shamanism’ and by reference to such surviving systems as the post-West-African sects of the New World. By gaining a vantage-point from outside the west, magicians are discerning the spiritist and animist base beneath the heavy layers of Christianization in western magic. In application, we see magicians creating methods of building relationship with spirits, employing styles of conjuring and esoteric practice that draw on ancient and traditional European sources while learning from living systems.
                Here are three publications that illustrate the trend, and which provide a great deal of practical guidance as well as useful modeling for your ongoing magical practice. They all are products of the ‘occult’ community more than of the Neopagan, and each has a particular focus, but all of them offer many lessons and clues for anyone seeking to develop a practice in modern magic.



Holy Daimon -  Frater Acher; Scarlet Imprint, 2018
                Students of western occultism are likely to be familiar with the concept which turn-of-the-20th-century occultism called “the Holy Guardian Angel”. The notion proceeds most directly from the famous “Book of the Sacred Magic of Abramelin the Mage” – an early-modern treatise of mystical and ritual magic. In the hands of that culture the HGA (often so-called) resembled a Roman Catholic or Anglican Angel of the common type. Pagan students may be less familiar with recent research which demonstrates that the conjuring of and communion with a personal spirit-ally who connected the magician with the divine is a technique traceable to the very earliest remnants of Pagan magic available to us.

                The front section of Frater Acher’s book summarizes quite a lot of legwork on the topic. He describes the place of ‘supernatural assistant’ or ‘personal daimon’ beings in three Indo-European (mostly) cultures – the Chaldeans, the Zoroastrian Persians, and the Greeks. He teases out both the thread that intends to conjure a ‘familiar’ or ‘supernatural assistant’, and that which seeks contact with an appointed agent of divine wisdom. Both of these threads are spun together in the notion of the HGA. Students with a solid foundation in ancient cultures will be shown some unusual by-ways, seldom examined by mainstream mythography.
                The second section of the book is the author’s journal of the magical working by which they established formal contact with their Holy Daimon. His process is a retreat similar to that recommended in the famous Book of Sacred Magic – several months of increasingly monastic withdrawal from common life and company (including, it seems, his wife) and formal purification, invocation, and mystical meditation. He recounts both his interior process and some practical details of how he managed the retreat.
                The third section amounts to the author’s mystical and spiritual understandings, and advice to students. The stages of the work are listed as “trust; joy; darkness; encounter”. The chapter provides a suggestive map of the author’s understanding of the psycho-spiritual process of the work. There is precious little formal thought about mystical and spiritual internal process in context of western occultism – nice to read some, whatever one thinks of the assertions.
                If this book does no more than inform on the lore of the Holy Daimon, it is worth the (original) price (watch for paperback re-issues, or buy the e-editions). If it inspires some to undertake the spiritual work it describes, so much the better.

Living Spirits: A Guide to Magic in a World of Spirits -  
BJ Swain; independently published, 2019
                This book may be the most paradigmatic text I have yet seen of the sort of New Magic I’m discussing. It combines modern understandings of grimoire magic, familiarity with traditional Wiccan and Neopagan forms; world magic and Spiritism, and modern Pagan reconstruction, polytheism and animism. It does so in a well-ordered outline, packed with detail both scholastic and experiential. Can you tell I like it?
The book begins without apology by addressing spirits as essentially objective beings with which the magician builds relationship. The author uses the European Grimoires of the Solomonic  family as a default for discussion, and early chapters directly address the vocabulary and methods of that school. However this runs parallel with discussion of the devotional approach to spirits, and the author generally rejects coercive or oppositional approaches to the spirits, even if conjuring those that old books call ‘demons’. As to that, the author provides ongoing discussion of the nature and classification of spirits, without attempting any organized hierarchy or chart.
Chapters discuss work with Ancestors, and with elementals and ‘nature spirits’. There is a chapter on the idea of intermediary spirits or ‘gatekeepers’, about which the author reaches an interesting conclusion based on grimoire spirit-charts. The Holy Guardian Angel gets a discussion, which pairs well with the above book. Chapters discuss other categories of spirits that have traditionally been conjured by magicians, including a chapter of ‘Fairy’ conjuration. The author focuses mainly on what felt to me like a Pagan sensibility, but does not limit himself to pre-Christian forms. Be prepared to encounter discussion of traditional Christian ritual and magical forms as well.
The ‘theory’ chapters in the front of the book also include a few full ritual scripts –for conjuring the gatekeepers to send a spirit for your will; a rite to install a devotional image; and a necromantic rite based on the tale of Tiresias. These are presented in such a way as to be adaptable to a variety of framing rites and ritual styles.
The theory chapters end about halfway through the book’s 390+ pages, and the remainder is filled with a spellbook using techniques referenced in the text. This begins with spells and talismans drawn from grimoire tradition, including seven planetary talismans. The section on ‘Southern Conjure’ (a nicely culturally-neutral designation…) applies the book’s ideas on spirits to several central techniques of traditional spellcraft. The ritual section concludes with two group-rituals, including a formula for a scrying-by-conjuration group rite.
Whether you’re a devotional Pagan interested in magical arts, or an occultist seeking to build relationship with spirits, this book provides a solid modern guide.

Ferocious – A Folk Tantric Manual on the Sapta Matrika Cult; Theion Publishing 2019
                Far from being the ‘Yoga of Sacred Sex’, or whatever, traditional Tantra in India offers systems of worship, meditation and ritual magic comparable to the best efforts of western magicians. Tantra is one of the trunks of the great tree of Indic religions often called “Hinduism”. It is often secret, often transgressive, but always present even if in the background of Dharmic spiritual work. While ‘Tantra Yoga’ may be presented in a high-minded way by some teachers, in popular culture ‘a tantra’ is often ‘a grimoire’ or spellbook – a popular manual intended to allow householders to use its magic. The authors describe this book as an effort to produce such a manual in English.
                This book lists no personal author – rather it presents itself as the result of a circle of Tantric practitioners. It is an eminently practical book, undecorated by elevated prose, with which a student could begin a practice with the spirits it presents. Unfortunately for some readers it is available only in a quality hardback edition, for some tens of dollars. The edition is lovely in fact – my habit is to try to spend such money only on quality editions of information I find truly valuable – in this case I got a win.
                The book opens with chapters introducing and contextualizing  the Tantric tradition. The spirits of this text – the Seven Mothers – exemplify Tantric moral ambiguity – they are wrathful goddesses, some fearsome in form, some beautiful. The book discusses the place and meaning of wrathful entities, and the work of Tantra as something stranger than the common devotions of religion.
                The authors are at pains to discuss the cross-cultural and open nature of tantric practice, and of the Sapta Matrika cults in particular. Acknowledging the concern for cultural misappropriation, they point out that the work they described is, within Indic culture, open to all regardless of caste, social position, gender or ethnic heritage. It requires no initiations, and the mantras circulate freely in written form. It is clear that the authors have been careful to offer material that is legitimately available to all readers.
                The chapter on ritual forms and practice offers a good general introduction with some details specific to the tradition. Once again, familiarity with the previous book in this review would help students set up the kind of practice that is taught in this.
                The bulk of the book is given to the descriptions of the Seven Mothers. These tantric goddesses present an interesting study in how polytheism expresses itself in practice. In Tantric metaphysics the male aspects of deities are accompanied by their ‘shakti’ – a womanly expression who is considered the ‘active force’ of the deity – the power that actually acts in the world. For that reason such shaktis are often invoked by magicians. So here we find Aindri, the Shakti of Indra; Vaishnavi, that of Vishnu; even Brahmi, the Shakti of Brahma. Some of the Seven have freestanding cults, while others occur mainly in the set of seven. Some are ‘acceptable’ to mainstream religion, others far less so. The text often ventures into interesting discussions of how these figures express apparently ‘other’ deities, and about the distinction/bond between a Shakti and the various ‘wives’ of the gods.
                Each of the Seven is introduced in detail, with lore and discussion of how she is worshiped/worked-with in the traditional setting. Notes are provided on proper specific symbolism and ritual customs. Four mantras are provided for each – a simple name-mantra, a slightly longer offering mantra, a ‘Gayatri’ mantra in the proper 24-syllable metre, and one more. This last Mantra is called a ‘dhyanam’ mantra, meaning ‘for meditation’, and it is a formal description of the visualization of the Matrika. This is one of the most clear examples I have seen for the formalization of a visualized image of a spirit in ceremony.
                I have been dipping into Tantric studies for some while. ‘Ferocious’ is one the most clear and straightforward introductions to practical Tantra I have yet seen.





Monday, September 30, 2019

13 Books To Introduce Modern Paganism

Out on the Internet there is a constant clamor by new students for direction, advice, and first-steps maps of the route into Pagan spirituality. It remains simply true that reading books is the primary door to Pagan ways. The ever-flowing streams of modern Pagan books can  be, in turn, puzzling for new students.

So I'll do another archival article, setting down my recommendations for a basic reading list. This list is focused on general-purpose Paganism, neither Wicca as such, nor any specific ethnic or reconstructionist path. I've tried to keep it practical - most of the titles give ideas and instruction on actually doing Paganism home and life. The list isn't about magic and occultism, though several of the listed titles give good instruction. Rather it concerns Paganism as spiritual and religious practice in personal life.

I might suggest reading one title from each category for a start, then working through the rest.


A: Survey and Background Two books that introduce general concepts and outline major traditions and styles of Paganism
1: The Path of Paganism; John Beckett: Beckett is a UU member and  Druid. His book introduces basic concepts of Pagan ways such as Sacred Space, Gods and Spirits, and the Seasonal Calendar. Very cross-traditional, well-thought-out and readable.
2: Pagan Paths; Pete Jennings: A survey of multiple named or nameable Pagan systems, paths and traditions, including witchcraft and Wicca, Northern Mysteries, Womyn’s Religion, etc.

B: Non-Wiccan Basic Paganism Three books that teach broad basic themes and practical approaches.
3: Basics of Ritual Worship; Ian Corrigan: A simple method of establishing home altars and shrines, beginning work with the spirits of nature and the gods, and establishing one’s Paganism in one’s life.
4: To Walk A Pagan Path; Alaric Albertson: Covers much of the same material – home temple, family ritual etc. Albertson is a Saxon Pagan, and the book has that slant, but is widely applicable.
5: A Book of Pagan Prayer; Ceisiwr Serith: A huge compilation of original prayers and invocations for Pagan worship. Most of the Prayers could be used in almost any traditional context.

C: Traditional Wicca: Wicca (Neopagan Witchcraft)  as developed in the mid-20th century was private, small-group-centered, and based on initiation and focused training.
6: Traditional Wicca: A Seeker’s Guide; Thorn Mooney: a discussion of what traditional Wicca is, and how to find your way to a traditional, initiating coven.
7: Buckland’s Complete Book of Witchcraft; Raymond Buckland: An at-home how-to for those who would like to practice Wicca in a traditional style, but haven’t found initiation.

D: Eclectic Wicca and Paganism: In the 1980s, Pagan festivals and public groups developed an eclectic style of Pagan ritual based loosely on traditional Wicca. Many modern ‘Wiccans’ work in this style.
8: Wicca, A Guide for the Solitary Practitioner; Scott Cunningham: Simple instructions, few rules, little connection to tradition, but very accessible, very doable. A book that changed the movement.
9: A Book of Pagan Rituals; Herman Slater: A full round of lunar and seasonal ceremonies designed for solo or small-group practice. This text has created countless small Pagan groups.

E: Non-Wiccan Witchcraft: ‘Witchcraft’ is a broad and indistinct category, and Wicca is far from the only style of it. I’ll include one good book, which will be made easier to understand by the other reading here.
10: Treading the Mill; Nigel Pearson;  a grimoire of English traditional Craft-style work. With rituals clearly related to those of Wicca, it brings a greater attention to the field and forest, to landspirits and ancestors.

F: Traditional Euro-Paganisms: Many Pagans find inspiration in a specific culture, such as Irish/Celtic, Hellenic or Norse.
11: Sacred Fire, Holy Well; Ian Corrigan: A review of Irish Gods and myths, with a full, non-wiccan style of ritual, Seasonal rites and works of magic and vision.
12: Hellenismos; Tony Mierzwicki:  Introduction to the Paganism of ancient Greece, home worship, invocation of the gods.
13: A Practical Heathen’s Guide to Asatru: Patricia Lafayllve: Norse Paganism is one of the most popular traditional paganisms today, and this presents a simple introduction.

Wednesday, September 4, 2019

The Hearth Keeper's Way

I'm very pleased to be able to announce the public release of  the  Hearth Keeper Way, a new expression of basic training in modern Pagan ways as understood in ADF. You can download a free 94pp book, offering complete instructions in the basics of home Pagan worship, here
In it we teach a method of establishing a home devotional and spiritual practice based on a polytheistic and animist view. We offer outlines and support, and encouragement to customize personal work according to personal need.
If the links here don't work, the PDF is at  https://www.adf.org/system/files/public/training/the_hearth_keepers_way.pdf


ADF is one of the formal Pagan 'church' organizations. We have a cost for membership, collect donations at local rites, and in turn rent actual community locations for Pagan rites. We are working to build Pagan spiritual institutions that will survive our current generation and carry the work into the future.

As a result, perhaps, we have had a tendency to retreat behind the pay-wall of our membership. It is fair to say that we have always offered a thick file of free material on the public portions of our web-presence, and of course ADF local public rites are free. Our training has always been members-only. The Hearthkeeper Way is ADF's extension of our training - a gift to the Pagan community.


And building a personal practice is what the method is about. While the guide offers some pre-packaged ritual speech, outlines, etc, we know that individual home altars will grow and develop in individual ways. All of ADF's traditional advice and game-rules may apply - Indo-European focus; one-culture-at-a-time preference, hard-ish polytheism and spiritism, etc. The org has barely ever policed such things for our Groves - it will not (I predict) attempt to do so for Hearths.

It also represents development in ADF's vision and the implementation of our vision. Founded strongly around the notion of local Pagan ritual-group congregations - "Groves" - the reality of post-internet Paganism has produced a large percentage of solitary members, whether by circumstance or inclination. The Hearth Way is a new support for solo and family micro-group Pagan practice, and we hope it will encourage folks who wish to identify as Pagan to build an effective home practice.



A full array for a solo or Hearth ritual..
On another level the creation and content of the HKW marks a coming wave of ADF leadership. While I can fairly say that the notion and preliminary outlines were mine, the text as we offer it is new material, and in no way a re-tread of previous text. They younger leadership handled the matter with very little input from me, and that is, itself, a marker of the progress we're making toward transgenerational survival. May wisdom be increased!

I encourage you to have a look at the PDF (which is still in some need of some editing, though complete). We offer these methods in whole, or as a vocabulary of ritual forms to be made into the poetry of your own Hearth-Paganism. May it be a blessing to you!





Friday, May 31, 2019

A Declaration of Pagan Religious Rights and Duties


This is a draft of a statement of progressive socio-policy principles based on my understanding of basic Pagan religious choices and spiritual inclinations. While I have expressed it in the plural, it is my own reasoning and rhetoric, and no others’ – most notably it does not represent the opinion of ADF or any other group or whatsis with which I am associated. It is me at the end of a plank, neck stuck-out, right next to John Beckett this week.  
I invite critique. I have not attempted to fine-tune for obvious exceptions to these guidelines, which are many. I do not believe that setting simple rules and sticking to them without exception is generally wise, and so all this is offered only as an example of the kind of theological and values-thinking of which our movement is yet rather short.


I: Principles
1: Axiomata
• We declare that individual humans contain a worthy spark of the divine flame, a pure spring of the divine waters, and that the individual mind and will embody the divine will in those sparks and springs.
• We perceive that individuals are naturally entangled in the web of both nature and society (human nature). Therefore just as we owe honor to our own divine nature we owe conscious participation to our networks and the duty to ensure to individuals full and equal participation in all aspects of civic and religious life.
• We assert especially a holy sovereignty of the body, mind and will of living humans. Barring an unarguable need, it is not the business of community or individuals  to intrude on the choices of the flesh or spirit.
• We assert the divine freedom-of-action of every being as a primary Good. When such freedom is reduced the good of all is reduced, so let us be wary of responding to fear with restriction.

• Likewise we observe the interdependence of living things and systems, and acknowledge that individual will must often conform to larger need. In this we pray to wisdom for guidance.
• Because wellness and good outcomes are cumulative in a system we therefore undertake to seek wellness, wholeness and harmony in our lives and work.
• Thus we describe these principles, that we may seek that harmony for ourselves and our communities.

2: Property
• We perceive that the world and its beings belong each to ourselves. All being is holy life, and all life proceeds on its path as our interactions allow.
• It seems fair that individuals should claim such resources as are needed for their own life and work. When such claims are done in the public eye and with community consent we call such claiming ‘property’ and ‘ownership’.

• We assert the spiritual right to claim a hearth on the land, and take our spiritual place among the beings of the land. In this we follow the customs of our community, but we stand, at last, on our spiritual right of claiming.
• Such claiming bestows an equal responsibility for the well-being of the beings and communities of the land, balanced with our right to use resources according to our need. In this let us seek wisdom and balance.
• Therefor we also advise against greed. To hoard resources in private is to deprive community of its life-flow, for little beyond imagined benefit. Let wisdom teach the difference between prosperity and greed.

3: Gender, Love, and Pair-Bonding
• Perceiving gender-presentation to be a social construct, we affirm every individual’s holy right to be who they are led to be, according to their will and work.
• We assert that sexual and intimacy expression and the pursuit of sexual and intimate pleasure are of equal value to the bearing of children; that they develop and deepen the human person in ways otherwise unobtainable. We assert a religious right to seek sexual and intimate pleasure for our own sake, and that of the greater good of our communities.
• Therefore we acknowledge and celebrate the joining in Love of all people who are drawn together by true and holy Eros, or by Caritas, or even by Agape.
• Specifically we feel bound by religious duty to honor all bonds of loving union made between consenting persons. In this we again may take advice from the community, but we assert our religious right to sanction unions regardless of statute.

4: Duty to the Land
• We perceive the ‘ecosystem’ of the world around us as a direct expression of holy spiritual persons and powers, present in and as the land. A major part of our spiritual work is to establish and maintain relationship with those beings and systems.
• We choose to live as participants in the ecosystem in which we reside, doing our best to do good for both ourselves and for whole systems.
• Therefore we assert that human society has a collective duty to protect and maintain local and planetary ecosystems. We see a religious duty to pursue this work in our own lives, and in public policy, as we are able.

5: Duty to our Fellow-Humans
• We assert the individual sovereignty, as equally-noble spirits, of every mortal born. While fate and strength may set us all in our several places, we find no spiritual cause to see greater merit in one human ethnic clan, lineage, gender-group, or circumstance than in another. Individuals rise and fall according to our fates, and our heritage or biology need not be our destiny.
• We assert that it is contrary to harmony and beauty to grant privilege to one sort of human, or place restriction on another, based on the fate of their birth.

• Especially we hold that the gods and spirits are unconcerned with the family, ethnic, or gender heritage of their worshipers. Those who assert such things deform the truth.
• Therefore we welcome to the Hearth of Kinship and the Fire of Worship all who come with a guest’s heart, regardless of ethnic or gender presentation. We affirm a core of relationship with all humans.

6: Duty to the Gods and Spirits
• We perceive the divine in and as the uncountable beings of myth and lore, from the Ancient First Ones to the nearest garden-spirit. These beings great and small entwine in the webs of spiritual ecosystems.
• As ‘religion’ it is our work to help establish and maintain the relationships between mortals and the spirits. Therefore it is our religious duty and right to perform ceremonies of worship and spiritual craft, as our traditions teach.
• In this we claim all the customs and ways of those traditional religions; the raising of idols as presences of the divine; the establishment of Altars and Fires of Offering and worship; the honoring of the features and wonders of nature as the presence of the divine; the keeping of the Sacred Calendar, and the words and songs and deeds of ritual. Likewise we claim as part of holy tradition the practices of divination – sortilege, mediumship, and the seeking of omens; also the work of spiritual healing, and of spiritual methods of seeking luck, prosperity and blessing, which are often called ‘magic’.

II: Specifics

In light of these principles we claim these social and spiritual rights and duties of our religion, without disallowing any others which might reasonably follow from our premises:
• We assert the right to keep public and private rites of worship and offering without hindrance, and with the accommodation offered any religious body. This includes all the common works of religion – marriage, funeral, sacrament, and other personal-passages.
• We assert the right to make private spiritual services of the kind called divination and magic available to our folk and the community.

• We declare that every member of our society is kin, worthy of maintenance and the chance to contribute to the people’s good. We support societal effort to prevent and relieve disadvantage, hunger and want.
• We see that we, individually and collectively, owe the land the honor due a parent – to care for it as we would an aging Elder. We support careful restriction of commerce in service to those goals.
• We affirm the social equality of ‘queer’ sexual natures and gender non-conformity with the common norms. We affirm the value of personal sexual expression as greater than that of social conformity or regulation.

• We affirm reproductive autonomy and body sovereignty for all people. We support responsible reproductive planning for all people, and ready access to birth and pregnancy management for women and their doctors.
• We affirm the right to compose families and affection-groups as life and choice lead.

• Centrally we affirm both the sovereignty of individuals and the obligation of individuals toward the human collectives that sustain us, and likewise to the spiritual collectives existing in the worlds around us. Let us each keep our own flame, and come to the Fire of Sacrifice together.

Monday, April 8, 2019

Concerning Offering, and Offerings.


(One of these ‘FAQ’ articles…) 

A full shrine prepared for a formal offering-rite.
One of the most important new developments in Pagan and even ‘western’ occult/magical ritual in the past decades has been the adopting of material offerings to the gods and spirits as part of invocation and welcoming. Continuing research into the actual practices of ancient polytheisms, combined with observations of modern surviving systems, has led many modern Pagans to offer food, wine, silver, etc to the Powers. Many of us have experienced significant results, comparing previous work done without offerings to work that includes them.

Traditional Pagan ritual was/is centered on the making of material offerings to the Gods and Spirits. The business of pouring flammables or food into the fire, of dropping silver into the earth forever, of viewing incense as a burnt offering and not just a way to perfume the space were not a part of early Neopagan ritual, though they were central to ancient Pagan ways. Perhaps it was remnant Christianity, transmitting the notion that ‘sacrifices to daemons’ were improper, that prevented early witches and Pagans from adding offerings to our rites. Certainly the notion of animal sacrifice was rejected from the outset, and that rejection carries over into most modern Pagan restoration work. In Our Druidry we are specifically forbidden from offering an animal’s life in our rites.

Making an oil offering to a full fire
For many Pagans this prohibition would certainly be a moral one. Many (not all, and probably not a majority) Druids are vegetarian or vegan, and some are concerned with the modern idea of animal rights. However many Pagans are meat eaters, and meat is sometimes offered in ritual, as a food offering. This has led to discussions, over the years, about the moral unclarity of eating factory-butchered livestock while refusing to be involved in the work of killing. Some people find no moral objection to the idea of offering an animal to the gods, butchering, cooking and eating it in ritual. However the practical obstacles to successfully killing, butchering and cooking a small animal for sacrifice are considerable. Simply put, and taking all into account, it is easy to make powerful, significant offerings without taking the life of an animal.

So we have developed a style of ritual in which invocations are almost always accompanied by offerings. The most common offerings used are either vegetable oil (olive oil burns best) or powdered incense or herbs given to the fire. (At this point I imagine most any ritual centered around a fire, real or token.) At home shrines incense sticks make a convenient, if modern, adaptation. Also common are offerings of drink – frequently ale, mead or whiskey. These may be spilled directly on the ground, poured into an offering bowl to be given to the ground later, or sometimes poured over an image. Food offerings are often given, bread, honey and butter being common. Other common offerings often include flowers, clear water and precious metals and stones.

Whenever possible burnable offerings are given directly into the Fire (or burned in the censer if you’re working at a candle-ring Fire). Silver, metal and stones are often offered into the ritual water – the ‘Well’. Some Groves and Hearths allow silver to accumulate in the Well, occasionally offering much of it into some place of water or earth. Others deposit such offerings following every rite. In general all offerings should be deposited outdoors when the rite is complete, no later than the next sunset unless special reason dictates otherwise.
 
Those who live in the concrete circumstances of some cities will benefit from finding a way to take their offerings to bit of bare earth. Offerings should never be taken back into your own use – once given they must be discarded or destroyed entirely. The exception to this is whatever portion of a food offering is shared in turn with the participants in a rite as a part of the Blessing.

AS you study the Old Ways you may find rules about offerings held by specific ancient cultures. For instance among the Hellenes offerings to the Celestial and Underworld Powers were separated, made in different ceremonies in different ways. Such cultural rules are a matter of choice for modern observances.

One small technique borrowed from Eastern methods is helpful for those working indoors on a small scale. While offerings made entirely in one’s imagination may not be worthless the grounding of mental effort in even a token material basis seems to generate more connection. So do not hesitate to let your small piece of bread and butter or honey serve for a feast, and a small offering of ale or wine for drink. Offer such things with an open heart, and the vision of that which you would give a king in your eyes. Such a token might be left on an altar a little longer than a larger offering.

Let me also say that making such token offerings at a home shrine seems more effective if/when you have previously made more substantial offerings. When we have come to the Fire and made offerings, poured our gallons over the stones, etc, we are more believable when we offer by the ounce.


Bullet-Points:
• Offerings are usually either to be burned or given into earth or water.
• Incense is a fit basic offering for indoor rites. Don’t be stingy – send up a good smoke.
• Keeping offering-vessels filled with clean water is a basic as well. The water-offering can be basic to any further work.
• Use food items of a simple kind that you would eat. Bread, fruit and tasty treats are common choices. Full formal meals may be offered as proper, but token gifts can be placed before images and left for a time before disposal.
• Use an offering bowl to collect earth-offerings for disposal. This is helpful even if those offerings are left at a shrine for a time. Bread, wine, bits of crystal, whatever, all can go in the bowl for the Earth in their time.
• To make offerings, decide where and how you will make them; light your fire, true or in token, and bless the Water with a simple prayer; Invoke as you wish, proclaiming your offerings as you make them; Many modern invocation texts include moments for offerings. Oil to the fire, or incense, can always serve if you do not have a special offering for a spirit.

• If you wish a more complete list of fair offerings for a noble guest: Clear water; bread and honey; ale, wine or other drink; silver or copper for precious metal, clear quartz crystal for precious stone, incense, flowers, etc…


Modern Paganism, in adopting the custom of material offerings hopes to develop a sense of reciprocity with the Powers, which seems to have been central to ancient spirituality. Worship is a mutuality among allies, in which the Powers acknowledge the worthiness of our welcome, and we welcome the worthiness of their generosity in turn. In this way the flow of exchange is maintained, which is said to be the life of all beings.


Friday, March 29, 2019

Receiving Blessing; Getting the Good from Group Ritual



My spiritual life has included a slow move from private, often solo ritual to ever-larger group rites. Literally beginning alone in the attic of our community house I found my first circle of 8 or 9 people, and spent the next years working in ‘covens’ of no more than that number of folks. However the 1980s saw the invention of Pagan Festivals and soon I found myself involved in efforts to do magical work, or produce spiritual results, for randomly assembled groups of 50, and 100 and more people, using methods developed for those smaller groups.
        But this article is not about how to do ritual for big groups. More often than I found myself leading such rites I found myself as one of the folks in the circle, trying to open myself to whatever magic the operators intended. Somewhere between the operator’s skill and my own willingness and ability to participate in receiving, lies the answer to the question “am I wasting my time?”
      This article is about the latter – the skills and methods that allow an attendee at a public rite to make the hour into a personal spiritual and even magical experience, and not that of an ‘audience member’. I think that being present at the Sacred Fire, as we Druids do, or coming into the Magic Circle is an opportunity for blessing. However it requires effort, and even skill, to best receive that blessing.


     By Blessing I do not, incidentally mean only the sweet calm and excitement of coming out of a rite with the Fire and Water in you. Rather (or in addition) I want to talk about how a regular round of such ritual and spiritual world can help (by ‘magic’, as some might say) to create a magical life of weal and wisdom for those who participate in our Pagan religions.
      So, my reader, I’ll assume that we enter into participation in a group ritual with the intention to help the ritualists achieve their goal, and thus to obtain for ourselves the portion of the rite’s result available to us. If you attend a Pagan group’s rites as an observer, or an inquirer, and are not committed in that way, I still suggest that adopting these ideas as an experiment will help you understand what is being done.
           Let me begin with a core assumption that positions all the rest of the work:


I Am Not The Audience
A formal group seasonal or spiritually-thematic rite (even a wedding or funeral) can be very like a theatrical. This is no accident, of course – theater grew from the performance of ritual. However the modern Pagan lives in a world where information parades before us almost non-stop, competing for our slim bank-accounts of attention to be paid to them. We ignore vast quantities of signal, triage inputs, and are used to critically assessing all efforts to hold our eye.
        All that needs to be set aside upon entry to someone else’s rituals. As I see it we must all come together the way a village might have done, all confirmed in our earnest desire for that good harvest and peace. It is not the job of the ‘priesthood’ or celebrants to ‘entertain’ the assembled folk. A rite of this kind is performed both to and for the Gods and Spirits, and it is performed by everyone whose face can be seen in the light of the Fire. So even if one is two rows back in the gathered folk, it is good to begin by understanding that you are a player in the work at hand, even if not a central one.

        Just to belabor this a bit, we can hope that when the Gods and Spirits come to our fire, in answer to our calls, they will be presented a scene of dignified ritual, with a dedicated company that includes all of the folk. It has become my custom to assert that the Holy Ones “see our hearts and know our thoughts”, so it seems proper to encourage us all to join mutually in the focus of the rite. Together we will offer a good sacrifice (sacred work) and seek, in turn, a good blessing.

Trance Participation
One of the primary ways of accomplishing that mutuality is through group trance and vision. It is fair to say that ancient ritual did not include periods of focused or directed meditation or guided mutual thinking. My opinion is that lacking the mutual cultural hypnosis of a group of villagers, raised in the ways, we must compensate through deliberate effort.

               Successful participation in group ritual requires first the clear intent to participate, and then the willed effort required to do so. Settling one’s mind into concentrated entrancement in a church-basement or backyard, as a distant train rumbles on by and the celebrants rattle papers is precisely such willed effort. Make it your work to listen closely to whatever voice is guiding such work, and allow your inner process to be guided like a caller guides a dancer’s steps.
               Participation is enhanced by what I call Basic Trance – a combination of physical relaxation, mental focus, and the suspension of the critiquing impulse for the duration of the rite. This latter is key; a willingness to dive in, to refuse aloofness, to ignore the criticizing voice is one of the primary efforts of will of the work – especially if the ‘performance’ is less than polished. Holding firm to your Center, reminding yourself of your trance by patterned breathing, and deliberately constructing the intrinsic visual forms of the rite (the Circle, or Gates, the forms of the spirits, etc) will help bring a more powerful result.

Projected Awareness
I’m uncertain what to call the technique of identifying yourself with the words and ideas of a ritual, even when you are not performing them. In this work it is good to be familiar with the experience and feel of personal, solitary ritual – of speaking one’s will firmly into the air, or displaying the mystery-symbols to yourself. As a participant in group ritual all that experience is conferred on the performing celebrants, and must be inferred in turn by the observing participants.
               So as participants we make the words of the ritual script, of the celebrants, our words. We can recite them quietly, in affirmation, in our own minds, saying again what was said by our own voice. The ‘speaking part’ ritualists become the representatives of each individual in the company, and all join their intent together around the worlds and images of the rite.

Receiving Blessing
In the Order of Ritual (OoR) used in Our Paganism (ADF Druidiry) special attention is payed to the work of invoking and receiving the Power of the Powers, once the invocations and offerings are done. We teach that ‘a gift calls for a gift’ and the Holy Ones give us their various good things in response to our worship. Most magical religion includes such work, but sometimes it can pass with less emphasis than other sections. Our Order of Ritual includes a specific invocation, usually a litany shared with the whole company, which calls on the Powers to give their Blessing. As a participant it is worthwhile to note this moment in the rite, and be certain to employ it personally.
Our OoR Invokes the presence of a number of spiritual Powers in every rite. Along with the Earth Mother and Fire Gods, we call the hosts of the Three Kindreds, and the specific persons of the occasion. Other traditions will have a different ‘constellation’ of Powers, but in general it is valuable to open one’s awareness to those presences. A Visualization of the assembled Holy Ones is a fine way to open oneself to their blessing. This is followed by conscious participation in the visualizations of blessing the Drink, or the Flames, or whatever symbols the ritual is using. We have never formalized such visions. Many find that our vision of the Blessing has grown and changed over time, but one can always begin by seeing the flow of the Nectar or Mead descending into the cups, even as the material ale or water is poured.
Internalizing the Blessing is a moment that is usually private an individual. Some ritual scripts may include some meditative guidance for it, but often one is left to quietly feel the material blessing, drink, etc, in us physically, and open up to the power of the Powers we have helped to invoke. ADF’s OoR usually includes at least an affirmation that the Blessing has been received.

Group Ritual, Personal Magic
This is the moment when the combined power of the group’s work becomes available for the individual mind. A deliberate effort can make it useful for specific desires or boons. However in my opinion the best use for such magic is to flood the whole body, whole self, in whatever pattern of energy-flow one has used for centering. The Blessing requires very little detail beyond “Let me be whole, and well, and let every good thing that is proper to my way be mine.”
The work of gaining the good of these blessings, in our Pagan ways, relies on persistence. We are offered the Blessing of the Season, each in turn. If we consciously and deliberately accept each in turn we can hope to be blessed with life, strength, beauty, gain, reward, and rest, each in the measure our fate allows. But it all happens at the pace of the sun and seasons, perhaps with Lunar occasions for more detailed work.
Some corners of our modern Pagan scene seem to want to use spellcraft as a method building a blessed and whole life. The use of spiritual power for personal, specific goals (fix my car, chill me boss, etc) can be valuable, but it can also bring us to a point where we have too many lamps to tend, and possible cross-purposes in our several intentions (be rich, or have leisure?) I think that the persistent, slow-burn work of Pagan ‘religious work will eventually result in the Health, Wealth and Wisdom we might seek, and do so in gentle harmony with the turning of the world.