PBP: D – Druidry

The modern English word druid comes from the old Irish druí (“druid, sorcerer”) and early Welsh dryw (“seer”). Based on all available forms, the hypothetical proto-Celtic word may then be reconstructed as *dru-wid-s meaning “oak-knower”. The two elements go back to the Proto-Indo-European roots *deru- and *weid- “to see”.

While “paganism” is the more commonly used umbrella term for practices other than Judeo-Christian-Islamic religions, many organizations prefer to use other nomenclature for their specific practices. Among these are Heathen, Witch, Faerie, Wiccan, and Druid.

Today, “Druid” has evolved to mean more than when it was applied to a Celtic Priestly class ancient days.  Coming from its proto-Indo European origins, it has been assimilated into our language and used in English to encompass a broader practice. With the growth of Neo-Paganism and Heathenry in the U.S., Europe, and other areas of the world, the term is applied to a number of uses from Celtic Reconstruction to a form of Celtic or Druid Wicca.  All a wide range of modern practices developed from interpretation of information derived from these archeological findings and writings.

The ancient priests of Celtic Britain, Ireland, Gaul, Galicia (northern Spain), Scotland, and other Celtic regions were known as Druids.  Since they did not leave written records of their religious practices, very little is actually known about the Druid Priests and Priestesses.  We are left

By Blackbirdmotel on Deviant Art.com

with accounts written by conquerors, Christian monks, and trying to untangle the mysteries and clues that may have been hidden in the myths, legends, and practices passed on through generations.   Since nothing is actually left behind by the Druids themselves, what we have today is the best we can put together from the pieces uncovered by scholars and archeologists.

The Druid Priest/esses were revered people who were vital to the societies and clans. They were fully integrated and part of the fabric of their society. They farmed, fought, played and lived much as others, except they were also called and trained to be the spiritual leaders of their clans. The progression of Christianity and conquest of Rome northward drove the Druids (and their Germanic and other counterparts throughout Europe) underground or they were destroyed by their conquerors.  Much was lost as a result and traditions were carefully passed on in secret or disguised in other forms.

The modern movement of Paganism in the late 20^th Century inspired a revival of Druidry. Orders were formed in the United States, Britain and around the world.  Common elements of these organizations include:

• Dedication to scholarly study
• Relationship with the “Kindred” – defined as:
•          Ancestors
•          Nature and other spirit beings
•          A polytheistic view of Gods and Goddesses

• A spiritual practice synonymous with daily life

• Applying an understanding of ancient practices to modern sensibilities (Druidry is a living practice that adapts to the conditions of its people).

• Bardic practices of music, story, poetry, dance, and drama.

• Divination and Magical practitioners.

• Community involvement.

These elements really drew me to Ar nDraocht Fein (ADF) and my practice.  Having been drawn to spirituality all my life, these aspects really resonated with me and help me to define Druidry today – regardless of hearth pantheon.  As an international organization that was formed and is based in the US, it recognizes the multi-cultural heritage of people today.   Because of this, early founders of ADF developed a religious practice that celebrates the common traits of Indo-European spirituality while respecting the practices and pantheons of cultures world-wide.

I’m pleased that the Grove to which I belong and co-organize is not cultural specific so that we may enjoy the nuances and cultural blessings of our members. I can practice traditions from my Dutch/Germanic heritage and heed the call of the Gods and Goddesses from Valhalla.  We are even blessed to have a member who celebrates her Aztec heritage and brings us to a connection with the land on which we live now.

ADF is a wonderful fit for me because it does not limit its Druidry to Celtic practices or pantheon.  Today, one can be a “druid” and be linked to a Greek, Germanic, Celtic, Roman, Vedic or other pantheon that calls to you either through lineage (heritage) or other interest. I encourage you to seek the guidance and wisdom of the Kindred and practice “druidry” however you may choose to call it.

PBP: C – Children

Children are a wonderful part of life. Being a child is something every living being has in common whether a human or animal.  Being a child is also something that should be a wonderful and exciting experience for all. Sadly it isn’t always so, but if we can, we should strive to make the world of a child we know to be as safe, secure and happy as possible so they can become people of integrity.

Recently the San Diego Black Hat Society held a potluck dinner and collected new stuffed animals for the Polinsky Children’s Center. Polinsky’s is a place where battered and abused children can find a safe respite.  Often they escape their situation with the clothes (or pajamas) on their back.  The Black Hat Society collects these new toys to give to children so they can have something to call their own and have a sense of comfort in their situation.

While at the dinner, we were blessed with the laughter and energy of two very happy and loving girls aged 5 and 8. When explaining why the toys were collected, their eyes grew large with sadness at the thought that somewhere a child doesn’t know love. It was a joy to see them excited to be part of this experience and eager to send loving energy into the toys for those needy children.

These two are also excited to help during ritual and now feel left out if they are not asked to participate. This is what prompted me to write about children for the PBP.  The Grove and Circle in which we are active believe strongly in a family practice.  One where all members participate in some way and learn.  While not all events are interesting or appropriate for all ages, most of the events are ones the children enjoy being a part of.

Some groups create rituals just for children.  Having them create, research, and facilitate ritual on their own is a rewarding learning experience.  Including them in ritual with adults is also an exciting experience for them as well as for us grown-ups.  Even a role as small as leading the group in a “Hail the Kindred (or deity of occasion)”, “So mote it be”,  “So say we all”, etc. is an experience that makes them feel valued and integral to the group.

•  At an upcoming ritual, see how the children attending can be involved. Make the tasks age appropriate and to their ability within the ritual.
• Select something uncomplicated they can do. Anointing with oil, passing out the cups or elements, holding an incense stick and walking around the circle, blessing upon entering the ritual setting, singing, or tending the fire (just kidding about the fire!).
• Explain to them what to do and why it’s done (attend them if necessary)
• Encourage them along the way. Children are always looking for approval when they do things well.
• Don’t be impatient. Their assistance may add a bit of time to the ritual. Allow it to be part of the ritual.  However in a very larger group setting, make the tasks appropriate to the size of the group.  Such as having them hold the blessing bowl while an adult anoints for example.
• Thank them for a job well done.

Their presence and activity in ritual brings a vigor, innocence and wonder that can really infuse the rite with energy.  We can learn valuable things from them – Children naturally are curious and exploratory.  Their wonder and amazement at the world around them are things we should keep in our lives.

 Capture the qualities of childhood – see the world in color, newness and wonder.  Color outside the lines once in a while!

 “Well, if you want to sing out, sing out
And if you want to be free, be free
‘Cause there’s a million things to be
You know that there are” – Cat Stevens

PBP: Blot

A blot (pronounced “bloat” not “blot” as in a stain) is a ritual sacrifice held by those who follow the paths of their Northern European ancestors. Blots are the most common rituals performed by those of the Asatru path.

Blot – “blessing” or “sacrifice”; one of the basic types of heathen religious ritual, at which an offering is made directly to one or several deities. – Our Troth: Second Edition, Vol. 2 2007.

The Northern/Asatru concept of relationship between humans and the Gods is important to understand when learning of their practices. It is believed we are not just worshippers of the Gods but spiritually and physically related to them. This means that our relationships with the Gods are those of exchange and interaction.

As a sacrificial ritual, the purpose of a blot is not just to kill an animal nor to bribe a deity to get something.  In ancient times, when societies were more agricultural and clan based, the ritual sacrifice of an animal was an act of care after which a feast was prepared from the animal.  Now most rituals involve mead, beer, juice, or other such offering as the sacrifice.  As we share food, drink, and time with our friends and family, so can a blot be the sharing and celebrating of time with our Gods and Goddesses.

Blots range from very simple and performed alone to part of a larger ritual or event.  It depends on the reason of the blot and those who are involved.  The basic elements of a blot are:

• The hallowing or blessing of the offering
• The sharing of the offering among the folk in honor of the God/dess
•  Pouring the remaining onto the earth as a libation

Although this may seem very simple to those used to more involved ceremonial rituals, a blot is quite powerful and meaningful.  Once blessed, the offering is no longer just a horn (or cup) of mead (or whatever used) – it is a consecrated element to the God/dess of the occasion. As the horn is passed around the gathered folk, each toasts to the deity and then takes a drink. It is a very engaging experience.

You may be asking your screen at this point “Hey you are ‘A Modern Druid’, why are you writing about a blot?”  Good question. My personal use and idea of the term “druid” will be explained in a later post (when I come to “D”).  For the development of my interest in this lore and practice here is why.

I am of Dutch heritage. As the first US born of my maternal Dutch family and a combination of Dutch-Danish-Irish from the paternal side, there is a very strong connection to the Northern European mainland heritage.  The call of my Frisian and Lower Germanic ancestors who inhabited the Netherlands and Jute-lands is very strong within me.

What I have discovered since joining ADF (Ar nDraiocht Fein) is that it encourages the common practices of the Indo-European people and creates a place where we, as their descendants of integration in this new land, can adapt and continue our worship with a modern day effect.  I love the directness of a blot and that it reminds me of having a bit of time with someone I love and care about.  When I meet with my friends and family, I don’t always have to give them something just to hang out with them.  I give them something because I care about them and find that I want to do it when I do.

 A blot is an amazing experience when done with others. Listening to others praise and lift the Gods with their voices is an exhilarating act. When the group echoes the “hail” after the praise, it unites us in fellowship with the Gods as a Kindred.

Hail Woden/Odin. Hail Freyja! for inspiration and for watching over me.

PBP: Ancestor Altar

PBP: Ancestor Altar

Following up the first PBP post of “Ancestors”, I thought to continue the “A” with altar.  A nice practice to honor our ancestors is to set up an ancestor altar. The look of the altar need only be what you need or want it to be. There are no required items, placements, or format.  Depending on the living situation it can be as simple or as elaborate as you want.  In the post are some basic ideas to experiment with and see what best calls to you and the ancestors you are honoring.

Location: Create a space where the altar can be dedicated solely to your ancestors. This will help keep the Underworld energies from distracting or mingling with other workings you are doing. (A mischievous ancestor may play a prank on the love spell you are crafting – J ). A shelf, small altar on a dresser, table, t.v. or plant stand can all make nice altar areas.

Photos of your deceased are nice to have on the altar as specific ancestors you wish to honor and work with. As it is an ancestor altar, make sure the photos are only of the deceased and do not include living on the altar area.  An item of theirs such as a piece of jewelry, military medal, cup, i.d. badge, or other item that was special to them will have residual energy to facilitate in contacting them.

Other decorations that represent the Underworld and dead such as skulls, special cloth, a small box, statues, items of nature etc all add to the setting of the altar.

Tools for the altar include an offering plate or bowl, a candle/candle holder, incense holder or censor with charcoal. Representations of Gods and/or Goddesses of the Underworld and other Kindred important to them (such as animals) can also be part of the altar set up.  If you have a hearth pantheon, bring the Kindred whom speak most to you.  These could include Hades, Persephone, Pluto, Freya, Hel, the Valkyries, Mannanan Mac Lir, The Morrigan, etc. Arrange these items in the way in which the energy flows best and feels right for you.  Again, this is your place for the ancestors.

I won’t be giving a text for a devotional or meditation because there is no “one” way to do it. This action will be determined by your practice, hearth culture and pantheon.   Here are, though, some elements that could be a part of your ritual (in no particular order):

-          A quiet, uninterrupted space and amount of time.

-          Cleanse, ground and invite protection of your space.

-          Set your space and intention.

-          Ask for assistance from your guides and/or other Kindred on your journey.

-          Be prepared for the unexpected. Stay close to your guide.

-          Bring a gift with you as an offering.

-          Be humble, grateful, and courteous to all whom you meet.

-          Upon leaving, be gracious and thank the Kindred and your guide.

-          Ground yourself afterwards – water, food.

-          Write about your experience.

-          Pay attention to the next few days, especially dreams, for further insight.

Safety reminders: Never leave flames/incense/charcoal unattended.  Place a heat barrier between candles/incense and surfaces. Watch for flammable items near flames (dried plants, curtains, linens etc). When leaving food and drink offerings, be mindful of pets, insects and rodents.  Place out of reach of sniffing noses and do not leave for more than one day or so. Food and some drink offerings will spoil and go moldy (the Kindred don’t want spoiled, moldy offerings). Place altars out of reach of children and pets to avoid choking and other hazards.

Remember that the altar is your connection to your ancestors. You don’t have to share its meaning/contents/reasons with anyone you do not wish to.  To any who may not understand its purpose, you can just say “It’s in memory of ______.”  I hope you will enjoy setting up an altar and experience some great interactions with your ancestors.

PBP 2013: Ancestors

PBP: Ancestors

Cultures around the world have a high regard and honor of their ancestors.  Shrines, stories, and the customs of veneration are found in every country around the world showing that the dead have always had a place in the contemporary practices of societies from large cities to mountain villages.

Even in the Abrahamic faiths of Judaism, Christianity, and Islam, the dead are in many ways venerated through approved saints, apostles and martyrs.  Often, though, unsanctioned practices are condemned as pagan heresy and heathen blasphemy.  By many this practice is erroneously called “ancestor worship” implying the deification of the deceased.  This, however, is not the case in true practice. The remembrance of ancestors is to honor the work, lives, and energy of those who have lived before and made us who we are today.

Indo European cultures celebrated their ancestors in many ways. Festivals and practices to honor and remember the dead were part of the European cultures from Greece to Iceland.  As modern Druids, we honor and remember our ancestors in our rituals and practice. As one of the 3 Kindred (Ancestors, Nature Spirits, and Gods/Goddesses) we think it important to keep this aspect of our heritage an integral part of our lives and hearth today.

Take time to think of the departed that influenced your life to be who you are today. Whether they are ancestor of blood, heart, hearth, or mentorship, the pious acts of remembrances such as stories, memories, commemoration, etc keep us conscious of our place in the lineage.  I think a good way to incorporate the role of ancestors into our lives and worship is through the acknowledgement of them and their role in making us who we are or able to be.  This will be in different ways to everyone: the setting of places at special events, photos, stories, memories, altars, and keeping objects they owned.   Other ways are by remembering and setting aside times of honor for the accomplishments that have allowed the world to be in a state for us.

The important thing is that we remember that we are not the sole creators of our action and destiny.  Because of the influences of others (in this case the ancestors) we are imbued with tools and references we can access to forge our way in this mortal existence.  We can tap into the residual energy of their presence and gain insight and guidance to move along.

Awakening Druid

Well, after a long hiatus, hibernation, or whatever, I am hoping to get back into the blogging swing of things. I apologize to you for the long break. I have no real excuses just life. It may not be a daily or weekly post at this time (long work hours), but I do want to get back to writing and exchange of ideas.

the last few months have been very busy and hectic with lots of things going on and personal difficulty getting things organized. There is just so much to do!  I wish I could retire just to focus on the things I still want to do.  No rocking chair on the porch here!

Several projects on the burner so your encouragement and accountability appreciated

One is the Initiates Program of ADF. This is a focused training that is the next level after the Dedicant Program. The biggest part that challenges me is the 5 months of journaling that will involve 4  different areas at the same time : Divination, Liturgy, Magic, and Trance.  What is a bit frustrating is that this is not like a course work in University. Universities have defined text books and projects and work done based upon the information specific to the course studied.

 

by Bill Watterson

 

The Initiate (Clergy, Generalist, and Guild programs) all rely upon “suggested” works with “exit standards” that cannot be traced to a specific point of reference. So one has to read a lot, take a lot of notes (I haven’t been to university in 10 years and longer since high school), then write essays based upon that information (providing references a la MLA formatting – arghh!) Then submitting it for review.  So, a lot of focused work and plans of attack in the near future.

I joined the Troth to explore the practices of my heritage in Germanic/ Norse/Saxon studies and part of a wonderful Kindred.  This has been very exciting and a great addition to my studies.  I also enjoyed the Renaissance Festival with a great Nordic reenactment group. So am pleased to be a Midgard guardian as a getaway.

Other projects as well, but will work on them a bit at a time.

So what all this means, is fertile ground for posts on the general Initiate study as well as more about the Teutonic studies that come up. Musings on the Havamal, Völuspá, Eddas, and other Northern explorations.

Thanks for staying with me.

Pagan Blog Project: J – Journey: Don’t Stop Believin’

While contemplating on many available words for “j” for the project and on things currently on my mind and path, the “Journey” of our spiritual life comes to mind. Interestingly, while riding a bike in the Vondelpark in Amsterdam and thinking about it, the tune for the song, Don’t Stop Believin’ by the band Journey came to mind. I thought why not. The song was originally released in 1981 and was very successful in US, Canada, UK and European charts. In the last couple years, it had resurgence on charts in Europe and is a very popular download from iTunes according to Wikipedia (accessed June 5, 2012).

I’m not sure what song composers Jonathan Cain, Steve Perry, Neal Schon meant for the song, but for me, it is a song that evokes a journey. When this came out in ’81, I was in high school and at a crossroads in life. As most teens are, their life is transitioning from childhood to adulthood and trying to make sense of life, the world, and the spiritual realm.

Vondelpark, Amsterdam (pers photo)

When looking at the song in its different components, it is interesting how the music itself evokes a journey of discovery. The music begins with a tune of contemplation or confusion while the story opens with a small town girl and a big city boy boarding a train to anywhere.  Much like our journeys in life, we leave what is comfortable and familiar for the unknown, often not really sure what we will find.  This can be started by many things: life transition (such as from child to adult hood), breakups, death, changes in jobs or living situations etc.  But something urges us to board that train.

The journey continues with trying to find our place by learning, meeting people, finding the spiritual path that resonates, etc. As the song enters an up-tempo beat so too can this be an exciting time in our lives. Having new experiences and people to share them with is a marvelous aspect of our mortal existence and one that, in this age, we can experience in many different ways.

But even though we go through times of contemplation and change, deep down we have the basics to our being and we should remember the chorus of the song to “Don’t stop believin’/ hold on to that feeling”.  I think that even when we are learning our spiritual paths and making journeys, we have a core connection to the web of the universe that we can tap into for our strength, comfort, and guidance when we need it most.

Recently a friend has expressed that his path had felt lost and aimless. He said that he felt his Pagan faith had let him down in some ways and he wasn’t sure how to get balance or control back to that part of his life.  My though was “Don’t stop believin’”.  Deep down we have what we need and the Kindred are there to support and encourage us.  Sometimes we place too much on the external things such as the activities of our faith (rituals, study, groups etc) and we can expect too much. We forget that what we have comes from within through the journey of the inner realms and we can lose sight.

The inner journey is really one we must make ourselves. Our religious practices, friends, and other external sources are what we have to keep sight and guide us like reference points and beacons, but they cannot do the work for us. Our journey will always have trials, that makes us human and makes us stronger. Staying close to the Kindred, people and our faith will help us to not feel alone. When we are part of a community, we strengthen and help each other. If we pull away to do it alone, we make ourselves vulnerable and weaken the whole. When the Journey does get rough, stay in sight of your support – Don’t Stop Believin’!

This blog post comes late after a brief hiatus due to travel. However, it was written during the mid month of May 2012.