A Prayer to the Mothers

In the world of formal neopagan 'Church' in which I do my work, people are often moved by the news of the day, and the distant suffering of strangers is brought to us in our hands through our media. Whether or not one supports the involvement of religious work in chosen 'causes' it is the plain goal of Wisdom to help people process our reactions to life's troubling events, and choose the best path toward better outcomes. In the Clergy Council of Our Druidry we discussed the creation of prayers and works proper to circumstances as they arise in the socio-political currents.

After a few drafts this arose for me. Writing it brought me up against several bumps in my road to 'topical prayer'.
I believe (not a phrase I start sentences with often) that my progressive values are simple and rational, and conform well to my polytheism, and even to many (not all!) of the tropes of ancient society. So I ought to be able to write a prayer that asks for the kind of good I want, without beginning to cite specific circumstances that I want changed.
(This produced the insight that a prayer tells the gods what kind of world you want, while a spell or charm aims to make specific changes...)
I want to write things that seek what is unarguably The Good, regardless of the times, or the circumstances of this quarter's politics, or the specifics of issues. I believe that by doing so I will advance progressive ideas, since those inhere in nature. Likewise I want the work to remain useful even after whatever current political circumstance may have inspired it has passed away.
I feel the asking-for part of this verges a bit close to the recitation-of-modern-political-norms thing, but I still rather like it. May it be a blessing to the work.
(plain text below graphic)

A Prayer to the Mothers

For the Sake of Children

Let this be a prayer to the Mothers.
To those powers of spirit who bear forth the living

Who nurture the young
Who ladle out sustenance
In the Land, and all kindreds
Among the Gods, you Shining Mothers
And surely among the Beloved Dead
You peace-weavers, home-warders
To you I call.
And Three-fold I call:
To mother Abundance – that all may be kept whole
To Mother Liberty – that all my walk their paths in freedom
To mother Wisdom –that together we may build in peace

Mighty Mothers, protect our children.
The children of my hearth, and of my clan,

Of my town and of my valley, of my mountains or plains.
Let the wanderer’s children be protected as our own.
Let us value humanity before nationality
Let the freedom of persons be honored
Let us value liberty before conformity
Let the compassionate heart be honored

Let us value kindness before severity
So, Mothers of us All, keep you the hearths of our people.
Let The Fire be lit for all who come with a guest’s heart

Pagan Ethics Notes

In the past weeks I have been finishing the three 'courses' required of an ADF Senior Priest to keep our priestly status. While I find the rote work annoying there has been actual learning involved, as well as some writing. never one to waste the effort, I've edited together an article on my Ethics ideas, including my own self-invented ethical standard, as required for the course. Hope it is of some value to you.

1:Defining “Morals and Values”

Morals, and morality, are the societal and personal systems of behavior-control and self-management in an individual’s mind. While it is possible for individuals to develop personal moralities the term most often refers to social norms, which are taught to children as moral facts, and often become effective guides to and restrictions on behavior. Moral tenets become the basis for personal judgments, both of one’s own deeds and of the deeds of others. The young woman refraining from pre-marital sex, the teenager refraining from shoplifting, the antiwar protestor and the young soldier returning an enemy’s fire are all responding to ‘moral’ judgments.

In order to make personal choices in life we must have a sense of the cost and worth of things. As with morality, we learn many of our “values” from society. In our age the concept is often bound up directly with wealth and worth – we learn the value of a dollar, the value of a hard day’s work. The greater culture extolls the value (i.e. the worth and worthiness) of the soldier, the businessman and the entrepreneur, wildly rewards those with exceptional athletic or artistic talent (or luck), and preaches the moral value (worthiness) of daily trudging labor to those who are less-than-well rewarded.

            Perhaps values are more responsive to personality and personal history than are ‘morals’. Both inherent inclinations and life’s events may lead one to value art over money, to seek security over adventure. In large part these are not matters of morality, but still strongly influence our choices and directions.

How is Morality Related to Bias or Prejudice?

The combination of moral and values enforcement often produces a personal sense of certainty and righteousness that is sometimes allowed to substitute for clear-eyed judgment. My own inclination is to refer to this process as ‘programming’ – the human cybernetic system organically develops its own software through a lifetime of experience and societal reinforcement. Once an individual is fully adapted to a set of programs it can be difficult for them to act or decide in other than programmed ways.

While we often think of bias in terms of legal or human-rights issues, it applies equally in scholarship and the construction of ideas. One makes over-arching prejudgments on issues such as ancient matriarchy or Indo-European society and those judgments (pre-judgments; prejudices; biases) influence what books we read and what opinions we develop on what we choose to read.

I think that when we start using simple, broad terms like ‘right and wrong’ we enter fully into the social-consensus, programmed realm. These terms have a literal and objective meaning. There is a ‘right’ (correct) way to assemble an appliance, or to mix volatile chemicals. There is a far less clear ‘right’ way to have a marriage, or to wage a war, or to conduct competition in business. There is a ‘wrong’ way to wire a television set, but much less clearly a wrong way to raise a child.  In those cases the morals and values of the society become treated like the rules and methods of physics or engineering. Historically they have sometimes been turned into ‘instruction manuals’ for living which, perhaps too often, replace independent thinking and personal judgement. It is a short step from there to accepting the moral authority of social leaders as equivalent to their authority as skilled carpenters or plumbers. However ‘right and wrong’, in the moral sense, are simply not subject to even as firm a set of ‘laws’ as are found in the sciences.

2: My Personal Values

My personal values center on individual liberty, kindness and growth. I have spent a lifetime carefully setting aside commitment to the common values of our society, consciously retaining those bits that I find acceptable or advisable. I reject the values of authority and obedience, choosing instead to do as I please. This liberty I seek to temper with the corresponding values of kindness and growth. My goal in any interaction is to have all parties emerge emotionally peaceful (if not gratified) and a little better than when they went in. Kindness requires me to minimize pain or harm to others, as circumstances allow. In keeping with modern values I extend the concept of ‘harm’ to include violations of autonomy or privacy – personal liberty demands the right to manage one’s personal space, and what I take for myself I surely grant to others. The goals of personal and mutual growth demand the nurture and tending of both the self and of those with whom one comes into relationship.

As a colleague this makes me a cooperative team-member, but perhaps hard to ‘manage’. As a working priest I hope it has made me approachable, helpful and, well, kind. While I can be direct in my efforts to police bad data I do my best to refrain from ad hominem, and to leave folks (members) feeling like their understanding has been advanced.

3: How do we ‘learn right from wrong’ and ‘choose to do the right thing’?

A: Instruction during upbringing. The infant/toddler learns what is acceptable to its family and immediate adult surroundings. The infant’s perception of the authority of the parent as absolute is reinforced by the basic warnings of life – “That’s hot” turns out to be true, so “Don’t touch yourself there” must be equally true. This is the primary “right-v-wrong” programming that each of us carries through life. It is entirely subject to the wisdom and programming of our parents and culture.

B: Personal Inclination and experience. It is my opinion that we are born with (or programmed with at a very early age) specific ‘settings’ in terms of such things as reaction to pleasure and pain, cooperation-vs-competition, and risk-aversion. These personal inclinations combine with the experiences of our lives and our reactions to them to provide incentive for individuals to examine their upbringing and make conscious choices about their beliefs.

            In my opinion it is in the tension between these two programming factors that a great deal of individual indecision, moral tension and cognitive dissonance are found.

Choosing…

A: To satisfy the demands of a social authority that has the power to reward or punish. This is the outer, cops-n-robbers level of morality.

B: Right action produces good results, and good results mean more health, wealth and wisdom for everyone. This is ‘enlightened self-interest’. What is good for me can be good for all, if I avoid errors of greed or cruelty.

C: When the heart is full of simple kindness it is difficult to do wrong intentionally. From there only Wisdom can prevent foolish error. We might offer this as the ‘spiritual’ approach, and some might consider it more ‘pure’, or a ‘higher’ motivation than the previous. While I seek to cultivate kindness, I value results above motivations. Let those who do good deeds for simple reasons be praised.

4: Discuss ethics in the clergy-lay relationship.

            Philosophically I am a situationalist. I believe that the application of wisdom and values to specific individual cases produces better outcomes than the establishment of and obedience to codes of behavior. The tailoring of individual cases to a pre-existing set of standards is unlikely to produce results equal to wisdom and virtue applied individually. That said, I understand the value to an organization of the ability to predict behavior and generate accountability in a diverse group of practitioners. It is especially useful to a client to be able to refer to a set of guidelines against which to measure the work of their local priests.

            Obviously we all have ethical and moral obligations to one another. It is a common understanding that any special circumstance in human relationships produces special moral imperatives. Teachers, lovers, team-mates all are surrounded by ethical customs and, often, rules. The special relationships generated between a working priest and the folk being served can require no less.

            In our religious system the priesthood is granted little to no specific ‘spiritual authority’. The folk are not subject to or lesser than the priesthood in any hierarchy; they do not need the priesthood in order to operate the religion. Local priests are not in charge of the training, evaluation or advancement of students in our study programs. At no point are we ‘spiritual parents’ or ‘gurus’ to our students.

            As a result our interactions may be less fraught with emotional hazards than some other models of clergy. We are unlikely to be forced to deal with “power-over” issues, and abuse of authority can only happen if the priest assumes an unauthorized and presumptuous position with their folk. This happens especially when a leader plays on the unspoken social assumptions about the meaning and authority of ‘priests’ or ‘ministers’. Perhaps that deserves to be in an ethical statement…

            It might be that the primary ethical responsibility of a priest of our order is to keep our skills sharp and ready. Isaac used to say that an ADF priest should be able to “demonstrate claimed skills on demand”. We hold our offices by virtue of the study and practice we have done – using those skills actively in service to the folk, the land and the gods seems top of the list. A priest should be ready to step in and step up, should be a walking bibliography, a go-to voice when the question is “What’s the real story”. In turn the priest must have the personal understanding and clarity to be able to parse their answers from “I think so” through “This is how it is” while keeping their own biases in check.

Confidential privilege is a legal term that describes the placing of certain communications between a citizen and a professional under legal protections. The professional cannot be forced to divulge such communications in matters of law. The pertinent section of the Ohio legal code is 1317.02c. To summarize, it grants legal privilege to communications shared under a “sacred trust”, unless the cleric is specifically released by the communicant. If we cared to split hairs we might discuss whether the idea of communication under a “sacred trust” exists in Our Druidry. Without specific doctrinal positions on the matter our legal coverage is weak.

From an ethical perspective we must begin with the general merit of a closed mouth and a rejection of gossip. As Druids we must know the value of speech, and the power of an ill word to produce ill outcomes. Wisdom and kindness therefore teach that when we learn a friend’s secrets or private matters we should keep them confidential. From the perspective of organizational professional boundaries, it makes sense to me first to enjoin our clergy not to involve themselves in gossip. No tale or rumor or accusation should be spread or shared, unless the priest has been specifically employed as a mediator or advocate for a member or members.

5: Utilizing the ADF nine virtues, develop a Code of Ethics for your use as ADF Clergy. Describe how you derived this code from the Nine Virtues and how you would apply this Code.

Five Principles of a Druidic Priestly Ethics:

1: Seek always the good. See that by your work the world is made better – more beautiful, wiser, more learned, more loving, stronger.

2: Be true. Say only what you mean (barring jest) and mean and do as you say. This means keeping promises and contracts, as well as fair judgment and the eschewing of gossip.

3: Be strong. Keep your body, mind and skills strong and sharp. Tend to your talents and practice your skills, so that when need arises it is met.

4: Be kind. A warm heart brings a happy life. Compassion, empathy and gentleness are the most reliable ways to bring good to relationships with others.

5: Keep the Rule

            A: Do not harm the work by entangling your personal life with your duties as a priest

            B: Practice transparency and impeccability with all monies connected to the work

            C: Keep confidences between the priest and any member or client, and eschew gossip.

            D: Maintain study and practice, keeping knowledge and skills sharp for the work.

E: In all things consider that the reputation of the work, the org and the priest depend on good work and good name.

It is not hard to analyse these according to our virtues. Of course from the first we say that virtues are those qualities that produce good outcomes and good lives. The first Principle simply states that as the goal of the work.

Often I parse each virtue into a triad. For wisdom, I sometimes think of Reason, Discernment and Compassion as central sub-ideas. These apply certainly to the fourth Principle, and to many of the Elements of the Rule. It is Reason and Discernment that allow us to determine when and if our social entanglements interfere with the work, for instance. Discernment also applies to speech, to knowing the difference between cleverness and counsel, judgment and support. Vision supports the third Principle as well as the second, in that we can only be sure that we speak true when we can see clearly. Piety is the point of the exercise, of course; it is piety itself to remember such a code and to live by it. 

            Some might think of courage as the Warrior’s work rather than the Druid’s but it takes courage to speak truth, or to respond with commitment to past words when conditions change. Integrity is, again, the center of the work. Let our deeds be integrated with our ideas, our minds, hearts and bodies serving one

goal. Perseverance is equally important, especially to the third Principle. It is easy to begin, easy to plan, perhaps less easy to stay with the work consistently.

Hospitality applies to the second and fourth Principles. In many ways a good hospitality is the outcome of living by the Principles, the provision of good counsel and good support to the community.

I’m not much of a fan of ‘moderation’ as a ‘virtue’ – it seems more like advice than like an innate quality, which is what I see virtues as being. Still it surely applies to several points. Moderation in speech and promises is wise, moderation in food and drink is good for the third principle, and everything in the Rule is supported by it. The virtue sometimes called ‘fertility’ I refer to as ‘sensuality’ or ‘grandeur’. It refers to the value of using wealth for pleasure, deriving abundance from the use of good things, etc. In my opinion this supports truth, strength and kindness alike.

Are We God(s)?

Reviewing my files, I found this item - unpublished, I think. If I'm wrong and you find it on here somewhere, tell me and you get a no-prize.

Here in our modern esotericism we are seldom very far from the whole issue of whether and how humans have the divine power to create our own world and shape our own fate. This is a topic that has been present in Neopagan discussion for as long as I remember. I see it as one of the recurring intrusions from ‘New Age’ thinking into traditional western magical and polytheistic religious ways. In general I view it as pernicious.

In the early 80s it was common to hear newer Pagan teachers suggest that we all choose and shape our own incarnations, and that some ‘higher self’ chooses our life-path for us, usually with the excuse of ‘teaching us lessons’. ‘Rebirthing’ was one New Age system that spread the notion widely, along with the Course In Miracles. The discussion and dissent around it happened largely inside the feminist community, where the issue of rape, victimhood and the responsibility of the parties involved pulled New Age thought up short against perceived reality.

Shall our spiritual path teach us that we choose suffering, and must only forgive our tormentors, because they only serve our greater good?

Sit down, Dr. Pangloss…

Years ago I rejected the idea that some divine source within human beings creates our own universe and controls our own destiny. I always try to reject doctrinal teachings in favor of direct description of reality, and I simply don’t see any way to reconcile my observation of either my own life or those of my fellows with the idea that we’re all making the life we… need… deserve… whatever. The paragraphs of special pleading required to imagine a mechanism by which the events of various tragedies can be reconciled with the New Age model just can’t stand up to “Shit happens, and nobody is in charge.”

My philosophical path in this is made easier by my polytheism. I hold to the theorem that there is no supreme person of divinity, no single will that guides the cosmos. I don’t think that absolute omnipotence or omniscience exist in any personal being, or *can* exist in any personal being; neither in macrocosmos, nor in microcosmos. Thus I have no reason to expect the divine portion of myself to be able to perfectly guide my evolution through the shaping of events.

I do think there is a portion of myself (and everyone’s) that participates in the same power and awareness as a god. I think that the quest of mysticism is to bring the conscious personal self into proper relationship, even identity, with that personal divine self. I don’t think the result of that work will be complete control of apparent reality, or the freedom to act without consequences. I don’t think the gods have those things now.

So we’re all just stepping on through the Great Dance, hoping not to trip or stumble. It’s good to be a god, if that is one’s fate, but it doesn’t guarantee an end of trouble or strife. I think that’s why the Buddhist impulse arose – can’t we just go somewhere quiet?

None of that for me… I like the nightlife, baby.

So, I’m all for abandoning the teaching that individuals choose our births and our fates. Nature just doesn’t seem to be that way, and imagining that it is seems puzzling, and more likely to allow various smugness and guilt; that just doesn’t seem wise. We all dance along. Those with a plan try to work their plan. Some of those may be Gods, and some big plans may be happening; if the mortal actors play along. Things bump into each other, conflict brings strife and pain. Strife and pain aren’t *for* anything, they’re symptoms *of* something. They teach the wise.

Inside all that we are tiny beings with a spark of the power of a god in us. Discovering that power certainly produces euphoria, and so it should. However there’s always training to do, to stay as wise as we are strong, etc. There’s no harm in reveling in one’s divinitude, as long as it isn’t taken too seriously… it’s only god… It won’t plow the field unless you can get the oxen to work.

The Cleansing Blessing

Public Purification Rite, Summerland Festival 2014

For many years L and I have attended the Summerland Festival, organized by our ADF kin of Sixth Night Grove in Dayton. Held at a pleasant 4H camp in the woods, the event features high-quality program, good fellowship and an excellent Saturday music night. This isn’t a full review of the event, but I want to tip my hat to the fine group of bards working in our region. Talent is best graced by skill, and the increases in skill and confidence to be seen are marvelous!

Our shady glen

 Summerland has given me the chance to do some of my favorite experimental magic over the years. I did early Core-Shamanism-style ally rites, introduced the 9X9 divination system and did the first Court of Brigid rite in the ritual space (actually the ‘camp-fire circle’ of that 4H camp) there. Not being an organizer leaves my mind available for real magical work – something I just can’t manage at, say, Starwood any more.

This year our program piece was a rite of cleansing and purification, based on work I wrote last winter. It is part of an effort to devise ways to use magico-religious work to affect change in the hearts and spirits of people.  I’m more of a teacher than a healer, by inclination, but the work of priesthood in our time seems to demand some degree of work focused on the ‘cure of souls’. In our time people come to spiritual work seeking personal healing, comfort and restoration. Maybe they always did, but I think that in ancient days they didn’t expect to get it from priests of the gods. However they did expect priests (loosely defined) to be able to relieve “ritual impurity” (See my previous article here). When life brings us into contact with traditional sources of impurity it is traditional ritual that relieves it. The script for the large rite I composed is here  .

Approaching performance of the rite our primary concerns were adapting it for a larger-group performance. The rite is really composed to be worked by an operator on an individual or small group of clients and their witnesses, and in that form the ritual gestures would be able to proceed smoothly and rhythmically. However we were mounting this for 30 – 40 people (final # about 36, if I counted correctly).

 

The Three Blessing Cauldrons, ready.

Most central, the rite calls for the hands of the clients (i.e. everyone, in this case) to have their hands laved with water from the blessed cauldron. My first inclination was to do the old receiving-line, and have folks parade past the big ritual cauldron to receive their cleansing. Boring. Finally we decided to set three Blessing Bowls up the center of the seating area, and hallow each of them with the blessing.

We decided that the clients would actual cleanse one another, grouping around the three cauldrons. To do this we would give each of them a spoon. My reading has taught me that traditions that cleanse with water frequently do not use their hands to do so – most usually a ladle or spoon is used to dip water cleanly from a sacred pot onto its source. So it was clear plastic spoons for all.

The rite also calls for the clients to cover their heads in a simple white cloth for a section of the work. For the larger audience this was reduced to 2” strips of cloth, draped over the neck. Both of these adaptations were a little scary – to me the risk was tipping over into silliness. Fortunately the real cooperation of the ADF audience prevented that from happening… much…

The offering table. Ritual waters on top, deity images, spoons
to the left, cloths to the right, offerings, and the set-up for
the three blessing fires.

The final adaptation of the original script was the choice to sing the two key incantations. My goal in the work was to induce trance with a minimum of spoken guidance, allowing the crew to find their own requirements for purification, and to focus solidly on the mechanics of the rite as conveying the blessing. The litanies of water and fire in the text seemed long to me – induction through boredom is doable, but doesn’t get return trade. So I decided to add intonation and a mantric chorus-sing to the water-blessing, and to sing the fire-blessing as a hymn.

We worked the rite on Friday afternoon, and the shadows of the trees had perfectly covered the seating area we were using for the rite. We encouraged the crew to group around the blessing bowls, and distributed the spoons and cloths. L and I opened the work with a simple offering to the Three Kindreds (Land-spirits, Ancestors and Deities, for new readers). In this we honored first the general category of each Kindred, then added a more specific call to beings proper to the intention.

In this the Landwights was the most difficult, and a contemplation of how they may relate to ritual impurity and purification might be proper. I note that I might have offered to the spirits of the material water and fuel which we used in the rite, had I thought of it. Along with a general call to the Ancestors we called to Grandmothers and Grandfathers, understanding them as keepers of custom and rule surrounding purity – ‘reproving and compassionate’. Along with calling to the Gods in general we asked Brigid and the Dagda to aid us. This choice will be obvious enough, especially given the core fire-and-water symbolism of the rite. In parsing the sources of power for the rite, I go first to the innate power of water and fire, to which are added various natural-magic components. Secondly the consensus and cooperation of the community empowers the purification and return to normalcy. To these are added the special blessing of the Kindreds, brought through sacrifice.

All in all, the performance went well. L and I were pretty well in-tune, and our ritual performance partnership is a reliable support. We worked the initial sacrifice unscripted, then resorted to scripts for the detailed invocations. All in all we could have used more hands. I found myself sitting down to drum and lead the intonation, and still required to speak parts. In terms of my own trance I was able mainly to channel intent into the singing of the choruses, my attention otherwise divided between aspects of the progress of the work. I was forced to rely primarily on the design and execution – I wasn’t pushing a lot of juice myself.

The scrum around the blessing bowls was not too bad. Everyone got their nine lavings accomplished in just a little longer than the performance of the Hymn of Cleansing. Perhaps having operators at each of the bowls would be helpful, but I do like the mutuality of the community cleansing one another.

The second phase of the cleansing is the purification by fire. In the Two Powers analysis of the rite’s formula, the Underworld Waters are first used to dissolve and wash away impurity. The Fire of the Heavens is then used to restore original pattern, empower the target’s system, and to ‘purify by sunlight’. So we prepared small, portable fires, by simply lighting very fresh incense cones and not blowing them out. My experience has been that this will produce a 5-minute, sweet-smelling flame that, even if it goes out, will produce a pleasant cloud of smoke. In this case we got all three flames back to the work-table intact, so that worked just fine. So did singing the entire Hymn of the Flame, though I could regularize the verses a little more.

The original script called for blessing and passing a cup on completion of the Water and Fire. We were afraid of going too long, and excised it. In the end the working took about forty minutes. That tells me I could leave that module in place – I like the idea of the newly-purified folk sharing a cup.

Oh, one radical element of the rite was the Confession. In keeping with what I have discovered about purification work, a Hymn of Confession was recited prior to the cleansings. This led the crew to admit to a series of abstract errors or failures of virtue, and provided a moment for each to contemplate what impurity they might bring to the work at hand. This feels controversial, and the final text was the result of some discussion here at home. In the end the folk made no objection, and it seemed a fit and useful part of the formula.

The feel of the rite by the end seemed properly blessed and joyful and, as we burned the cloths in the ritual fire, it seemed to me to lighten. The emotional responses in the crowd were varied, from obvious delight to some examples of tears and obvious introspection. Several folks took occasion to say that the rite had pushed some of the buttons that were targeted, and all in all I consider it a good first performance of a fairly complex rite with fairly complex goals.

I want to thank the Summerland folks again for the opportunity and support (and Sai for building and tending the Fire), and thank all who participated. May we grow in wisdom by the work.

Oldness

I’m getting old. I’m not totally old yet – I still rock on with what needs done, my brain generates material and I’m staying on my feet. Still, I can tell I’m slowing down. My beard is elder-gray; my more-tenaciously-dark hair is graying (and fleeing). The aches and pains that were a cliché are now a reality.

As I usually say, if one is lucky, one gets old. One of the goals of traditional magic has always been to extend life. For a Vedic yogi “immortality” meant a lifespan of 100 years or more, as average lifespans of 40 or 50 years rolled on by. For many of my generation, and many more of those just following, 100 years will be achieved by the magic of modern culture and scientific medicine, far more effectively than it was ever managed by sorcery or alchemy.

But, as they say, “Eat right, achieve wisdom, die anyway.” Our spans are not determined by our effort, but by the capricious (or sneaky) cutting of the thread, the song ended in a half-measure, the nail-flick of a passing giant. To this annoyingly unfair reality, we can only respond with resignation. Our fate is not in our hands.

I’m a young boomer, and my generation is beginning to fall to those thousand natural shocks one hears of. People I have considered my elders have passed. Funny, my life of magic and religion has led me to understand their death as a rising in glory, a lift from illness and failing flesh to a spiritual presence. Isaac, Morning Glory, Don, Sparky, more – it would be a bitter season if I didn’t treasure their spirit in death as surely as I did in life. Nevertheless, I love life and the world very well indeed, and intend to get as much out of this ball of nerves as my time allows.

“Youth is wasted on the young” dem say. I say “Wisdom is wasted on the old” – once you know what you should have done, the time, or ability, has passed.

What have I learned as I have grown older? First, I learned that life is hypnotic. The tick of routine, the enchantment of the habitual patterns of thought and image in one’s mind can allow the days and weeks, even the years to roll by. Once again the cliché becomes reality – the subjective time between Samhain and Samhain has become an hour where once it was a decade. At that pace, my kin, you can bloody well miss something! Like, say, your 40s – especially when the added pressure of establishing full-scale adult life is added to the mix.

That’s my message to youth – pay attention, and go for what you want! Examine your heart, and go for what really moves you. So many elders return, in their later decades, to the dreams they had when they were young. Don’t wait! Try now, when you’re young and strong. Strive, fail, strive again; change directions, win, gain, strive, fail, then win. 

Watch the days as they happen – don’t patience your way through shit you hate to get to the weekend, if you can help it. Make sure there are things in your days you love, as well as the things you decide you must do anyway. And when you have time for yourself, use it. Read, motherfuckers. Make a pact with yourself to read a book a month for life – nothing relieves ignorance better. I suspect many readers here are occultists of one sort or another. If you’re a young occultist, get busy – start now and use the time. Likewise, meditate. Stop whining and just do it. You don’t even have to get off my lawn, if you’ll meditate…

Most important, spend time in your body, in the real world of flesh, and not just in the contents of your head (this may well be me advising my own younger self, here, ymmv). My third cliché that happens to be true – stop and (smell) the (roses) (insert fave activities…).  Slow down for a few minutes a day to just dig something cool. You know what ‘dig’ means, my kin  –  it means to get down in it. “I wanna get my hands dirty with that…” Getting down into something – even for a few minutes, slows time again, makes a moment like a week, and adds years to your conceptual lifespan, in retrospect.

Finally, to readers who are Pagans I’d say we have more reason to be happy with our situation in N America than at any time since the beginning of our movement. The first wave of our founders is passing, though it is not past yet. Nevertheless if the work is to continue we need those who are 20+ and 30+ now to step up for 20 years of solid organizing. There’s no help for it – this is different from the work of one’s spiritual path, more like a combination of politics and drudgery. Nevertheless, if we are to establish social institutions to support modern Paganism, that’s what will be required. I hope that the first wave will leave some solid inheritances for those who come after.

If I’m lucky I’ll get a couple more decades of useful work out of this lifetime. By that time these young button-pushers better get in line…

But by all means, enjoy the lawn.

A Druid "Way of Life"?

A short item archived from FB...
The term 'way of life' comes from Greek philosophy. Philosophy had as its goal the discovery of the basic truths of existence, and sometimes the initiation into mystical experience. Some "philosophies' (as we say today) included a "bios" - that is, a 'way of life'. This was the philosopher's prescription for how to seek the good in life. We remember some famous ones - Epicurianism, Stoicism, Pythagoreans, etc. Some mystical philosophies, (i.e. 'mystery religions') such as the Orphics, required abstention and austerity in common life, some included regular spiritual practices such as purifications and sacrifices.

So when we ask what 'way of life' comes with Druidism, we are (in one sense, anyway) asking what prescriptions for living well and doing good are found in our path.

ADF being American Neopaganism, we have hesitated to do any such thing. We don't prescribe vegetarianism, or paleo eating, or any other food regimen. We don't dictate sexual or marriage models, or restrict social activity based on religious standards such as ritual impurity. In the main we teach a set of spiritual practices intended to allow us to make our alliances with the gods and spirits, and receive their blessings. We don't conceive that we must keep a set of moral rules in order to be worthy of that blessing. That gives the religion little leverage in prescribing a Way of Life.

We teach Virtue. That means we encourage ourselves to actively develop the strengths and powers listed as our nine virtues. We seek to become wise, pious and insightful, diligent, honorable, etc.. We teach Piety. We instruct in workable methods of invoking and offering to the gods and spirits, and of receiving their blessing. We structure our practice in the Sacred Year, that enchants each season in turn with meaning. We teach Study. To me, reading (at least) a book a month is a way of life.

Like most of our modern Pagan ways, I suppose each of us must compose our own 'bios', rather than shopping our way through the various philosophers hawking their ways, er wares... er...

A Rite of Purification

Over the winter I wrote about models of purification and pollution in a modern Pagan context  That line of thought has led to this first shot at a ritual script. My goal here is to allow those troubled by a feeling of impurity to open their hearts, relieve their burden, and return to the bosom of their community.

The wife says the head-cloths are silly... I still like the idea...

When pollution is upon one or more of the folk, this rite is used to cleanse the spiritual nature, and ease the mind and heart. It can be worked for a single client, or for a small group of clients, who may bring witnesses as they choose.

• The Nemeton is arranged as for a small group rite, with the Well large enough to receive a good amount of poured water. The Well is placed opposite the Fire, with the Tree in the Center. The priest will sit at the fire, standing to support the work, and the folk to be purified will sit around the well. Live flame is a must, though a candle-ring can be sufficient.

• A large pitcher is filled with water, with enough clean white towels to reasonably serve the crowd-size. • Each of the Clients, or those seeking purification, should bring a light cotton or linen cloth large enough to cover their head and hang to the shoulders. If the rite has a sufficient fire the cloths will be burned at the end of the rite. Otherwise a cloth should be provided in which to wrap all the cloths.

The rite is worked seated. If it is worked for a single person that person sits opposite the priest. Small groups should group around the Well If there are too many present for each to lean forward to the Well. While the priest begins the rite at the fire, it will require movement, and attendance upon those being purified; it will be helpful to have additional ritualists available for those tasks.

The Sacrifice:

• The priest/esses open the Grove in whatever way they prefer, hallowing the space, and especially being certain to properly consecrate the Water and the Fire.

• During the opening purifications the cloths of the Clients should be specially aspersed and censed.

• If the rite is worked for a specific person or family, then the offerings should be made to the Gods and Spirits of the Clients. In a more general group offerings to the Three Kindreds in general might be made.

• Make the Prayer of sacrifice, and take an omen to be certain that all is well. Following a positive omen, the Purification Blessing begins:

• I call now to the Holy Ones to give to me as I have given to you, as a gift calls for a gift.

Let your power be with me in this work, and let this be a work of Blessing, that I may cleanse from ill, and impart blessing. I open my heart to the flow of your blessing, I, your child and worshipper.

Let the work be worked true!

• Greetings to you (n) and welcome to the Hearth of Peace, Gratitude and Cleansing. Let us all begin by finding our Center and our Power

Pause for a moment of silent meditation, or recite an initial entrancement.

The Druid speaks:

• The Fire and Water shine and flow in us. Remember, Child of Earth, that these powers are yours by the fact of your birth. Hold fast to your roots, be crowned in stars. In this balance we are always fit to come before the Gods.

• Yet we know that the world is not free from trouble. Where there is strife, where there is ill-luck, where wisdom fails, we are made impure. We can no more avoid this than we can avoid the dirt of the road, and so we come before the Fire and Well, to bathe our spirits and make ourselves clean. Let us begin by speaking truth.

The Confession and Statement of Virtue

• It is true that I have failed in Wisdom, forgotten Piety, been blind to Vision.

These faults come to us all.

• It is true that I have failed in Strength, forsaken Honor, been lost to Courage.

These faults come to us all.

• It is true that I have failed in Diligence, slighted Hospitality, shorted Sensuality.

These faults come to us all.

• (If there is anything specific that the clients wish to say, it should be said here. )

• Yet I seek Wisdom, Piety and Vision; I seek Strength, Honor and Courage; I seek Dilligence, Hospitality and Sensuality. For these good virtues I will strive, though I might falter. To that end, I come to the Water and the Fire.

The Clients take up their cloths. The Druid speaks:

• Friends, let us cover our heads; not for shame, but to make ourselves visible to the spirits, and to array our minds and hearts in the intention of our rite.

The Druids prepare for the water blessing, saying:

Look into yourself... find in you that from which you wish to be cleansed... cup your hands before you... breath deep, and move the waters of the earth within you... let the waters carry the ill from which you would be healed into your hands... look into your cupped hands and see there a symbol of that ill...

With your ill drawn out and held before you, see the water flowing with the power of the  Powers, as we hallow the waters of Blessing...

We draw blessing from the cauldron of blessing. We pour the waters of cleansing and renewal. Behold the holy vessel of magic, the outpouring of blessing from the (Deities of the Occasion). When we receive the cleansing of the Waters we cast off our ills and discomforts, washed away in the flow of the Well of Blessing.

drops crystal into the pitcher:

let these waters bring clarity and purity, cleansing mind, body and spirit...

drops jet into the pitcher:

let these waters bring rest and comfort, and the peace of a calm soul...

drops carnelian into the pitcher:

let these waters bring life and strength to the flesh, and joy to the heart!

So let power flow in these waters, for the blessing of those gathered here, for the healing of ill, for the renewing of life... Behold the waters of life!

So let us recite the Litany of Purity, in joy for the inflowing Blessings of the Gods and spirits.

Hymn of Purity

By the power of the Powers

By Spirits, Gods and Dead

Let us be free from every ill, from the imps that cling, from all that is impure or unfit for whole life and holy work.

By the cleansing power of the Waters, let us be clean 

From Nine Kinds of Pollution

By the cleansing power of the Waters, let us be clean 

• From Pollution by crime – for to break what we know as true law disturbs the heart.

By the cleansing power of the Waters, let us be clean

• From Pollution by blood – violence, murder, or disease; the spilling of blood brings terror

By the cleansing power of the Waters, let us be clean

• From Pollution by duty – for even in the doing of good we can be touched by ill

By the cleansing power of the Waters, let us be clean

• From Pollution by the Eye – ill sights, ill visions

By the cleansing power of the Waters, let us be clean

• From Pollution by the Hand – ill deeds, ill blows

By the cleansing power of the Waters, let us be clean

• From Pollution by the Heart – ill feelings, ill imaginings

By the cleansing power of the Waters, let us be clean

• From Pollution by Power – for strength brings obligation

By the cleansing power of the Waters, let us be clean

• From Pollution by Foolishness – trouble comes when wisdom fails

By the cleansing power of the Waters, let us be clean

• From Pollution by Love and Hate.  – for a tangled heart brings ill

By the cleansing power of the Waters, let us be clean

The cauldron is passed, and all sing a proper chant or hymn as each receives a ladle of water on their hands... Druid says to each:

• By the cleansing power of the Waters, you are made clean.           

When all have been cleansed the Druid helps restore peace and center. The Druids prepare the Blessing Fire, with the proper herbs to hand. When all is ready, the Druid speaks: 

Now, where there has been ill, let there be blessing. Look into yourself, and find those places made empty by the cleansing of your ills... be open to the light, that it may fill you, quickening your body and brightening your spirit... raise your hands before you, and be open to recieve the Fire of Blessing...

Let the Fire warm your body and your spirit, as you draw it into yourself...

Druids take up the Blessing Fire, unlit, and bless it, saying:

We draw fire from the Sacred Fire. We kindle this flame, a fire of wisdom, love and strength, and a hearth of welcome and peace. Behold the Fire of the Gods, kindled by magic to carry the Blessing of (the Gods of the Rite). When we come to the Fire, we reflect transformation, inspiration and illumination in our bodies, minds and spirits, we return to our best nature, to the Divine Fire in us.

Drops vervain into the Fire, saying:

Let the power of the Druids’ magic bring blessing to this fire

Drops mugwort into the fire, saying:

Let the power of vision and purification bring blessing to this fire

Drops mistletoe into the fire, saying

Let the power of the All-heal bring blessing to this fire

By the blessing of the Light, Let us be blessed!

Druid touches the spark to the Fire, as all recite the Litany of Blessing

Let the Fire be kindled by the living Flame

By the blessing of the Light, Let us be blessed!

Rise, O Flame, in beauty, strength and purity

By the blessing of the Light, Let us be blessed!

Shine O Fire, with Heaven’s power bright

By the blessing of the Light, Let us be blessed!

That our bellies by full with the blessing of the Fire

By the blessing of the Light, Let us be blessed!

That our hearts be warm with the blessing of the Fire

By the blessing of the Light, Let us be blessed!

That our foreheads shine bright with the blessing of the Fire

By the blessing of the Light, Let us be blessed!

Now come to the Fire, that offers warmth to all

By the blessing of the Light, Let us be blessed!

Now come to the hearth, and the comfort of home

By the blessing of the Light, Let us be blessed!

Be welcome at the Fire,

So, O mighty Powers (gods of the rite) let your power shine in this fire, for the blessing of those gathered here, for the purification of hearts, and the renewing of life. Behold, the Fire of Life!

Druids carry the fire round to each, and each takes it in by passing hands through it and drawing it to the heart. Druid says to each:

By the blessing of the Sacred Fire, be you Blessed!          

The clients remove the cloth from their head, fold it carefully and the Druids take them. The Druid speaks, saying:

So the work is done, and done, and well done.

By Water are you made clean, and by Fire you are made whole.  Be welcome at the Hearth of the Folk, and receive your share of the Blessing of the Gods.

Druids Pour the Blessing, saying:

So let this be the cup of fellowship, of kinship with the living, of honor to the Dead, of the Power of the Gods. When we drink of this Blessing, let us drink in wisdom, love and power, that we may do the work of life as it is brought to us.

Behold, the Waters of Life!

The waters distributed, first to the clients, then to all, with song. Once each has a full cup, the rite is ended.

Closing

The Druids raise their cup, and make a toast proper to the feel of the rite. It is always proper to toast “To the Future” or “To Tomorrow”.

The rite is then ended, carefully and reverently, in the usual way. The cloths are burnt if possible, or taken and buried.