Feeds:
Posts
Comments

1.   Why do you want to be a Priest, and what is your plan for making that goal happen?

I have had a calling to priesthood since I was in elementary school, but in each phase of my religious journey, I have hesitated to seek (or been denied) access to the priesthood. This was no different when I found ADF. I devoured my dedicant year, completing the DP in just 11 months, but I fully intended to proceed immediately into the Initiate’s path. I knew I had a calling to clergy, but I also was a solitary druid and had no idea the changes that would come about in my life and my practice over the next year.

Shortly after beginning my work on the Initiate’s Path, I started a study group. I have led that group for three years, and now they are Nine Waves Protogrove and are in the process of preparing to apply for a grove charter. In that time, it has become crystal clear to me that the work that I have spent my life preparing for is this work – the work of building a church, of leading this little group, of being a resource for them and teaching them what I know. I’ve gone from a solitary, introspective pagan to trying to be a public presence in my community (or as close to that as I can get, it’s a work in progress). My calling to serve these people is stronger than ever, and it expresses itself in the oddest of ways. Since I began the preliminary courses, I have become a spiritual resource not only for my in-person community, but for my online community as well. I regularly provide spiritual guidance and counseling to people online (both in and out of ADF), and mentoring those folks is as important to me as the mentoring work I do in my Protogrove.

From my Baptist minister grandfather, I learned how to care for people, how to talk to them, and how to lead them; I learned how to be a minister. From the Methodist church, I learned how to step away from the inevitable drama while still taking care of the people who needed help. From the Catholic Church I learned personal devotion, private prayer, and the effect that private practice has on public service (and a minor addiction to prayer beads). As a solitary pagan, I learned how to create my own, meaningful spirituality. From my Wiccan coven, I learned the power of a devoted small group of individuals, I learned how to serve the gods, and I learned how to learn a new tradition from scratch. From my Protogrove, I’m learning patience, humility, perseverance, and the virtue of building something from the ground up. I’m learning to live the virtues in public and in private.

From all of these paths, I have learned different aspects of what is needed in a priest. It is now up to me to fulfill that calling, and to do the work necessary to become the priest I’ve spent pretty much my whole life preparing to be. From a purely practical standpoint, I intend to complete approximately one course a month until I have finished the First Circle of training.

2. Why do you want to be an ADF Priest in particular?

ADF is my spiritual home. I’ve studied a lot of theology, and tried on a lot of religious hats, but it wasn’t until I found ADF – and specifically a devotional polytheist current within ADF – that I truly felt like I’d found the tradition I was supposed to call home for good. In ADF I’ve found a tradition that values both study and piety, ritual and action, history and inspiration. Reimagining the Indo-European religious practices has given me a depth and breadth of spiritual practice unlike anything I’ve known before – and unlike my days studying Christian theology, the more I study, the more sure I am that I’m in the right place.

3. What does being a Priest mean to you in the cultural context of your Hearth Culture?

Sadly, the concept for an Anglo-Saxon heathen priesthood is troublesome and really exists only through secondary accounts. Pollington believes that it is evident that “certain people had to perform specific ritual functions at public ceremonies, but who these people were and how they were chosen is nowhere made clear” (Pollington 116). Perhaps the term “ritual specialist” is more applicable, as presumably people had duties for opening and closing public ceremonies, guarding holy symbols, and caring for sacred groves. Pollington offers the following description of what an Anglo-Saxon priesthood probably looked like:

The notion of a priest as an ‘officiant’ is probably closest to the heathen idea: the leader of the community held sway in religious, legal, and secular matters. He presided at feasts, in acts of worship, at court and in war. He was able to mediate with the gods on behalf of his community. He kept safe the holy objects used in ceremonies. (117)

I should mention as well that all of these “priests” were male. While there is evidence of sacred roles for women in Anglo-Saxon England, they were not typically chieftains and priests, though it is possible that the existence of such women would have been suppressed by the Christian monks writing about them (Pollington 120).

This is not at all the model of priesthood that I intend to follow, merely being a keeper of religious objects and a person who knows how to make sacrifices. I think there is a need for real spiritual leadership in our communities, and that leadership extends beyond simply knowing when and how to have a ritual. Mentorship, spiritual counseling, teaching and sharing wisdom are as important to my definition of priesthood as are things like being able to host a ritual or perform a wedding. A priest also should not (in my opinion) be the same person who leads you in war and makes legal decisions for the group, though leading feasts sounds at least like it might be fun and less like it would be a huge conflict of interest.

Pollington, Stephen. The Elder Gods: The Otherworld of Early England. Little Downham, Ely, Cambs: Anglo-Saxon Books, 2011. Print.

4. How long have you worked the ADF Dedicant Discipline, what has been your experience of the Work, and what do you expect when you begin the Clergy Student Discipline?

I have been an ADF Dedicant since October 3, 2013. As part of my dedicant oath, I drew the following omen:

  • Jera: Year, the harvest, hard work
  • Fehu: Cattle, Wealth, Generosity
  • Algiz: Elk-sedge, Offensive/Defensive Balance

Though I no longer read with the Elder Futhark, I have always taken these runes as both a blessing on my dedicant year and as a prediction for the work I will do as an ADF Dedicant. It has been a path of hard work and also great reward– I have started a Protogrove, and am actively leading them toward Grove status. That work has involved a great deal of my time, money, and energy – time, money, and energy that I give generously, because that is part of my calling. But it has also been a work of determining boundaries – like the elk-sedge determines the boundaries between dry land and marshes, and protects both. I cannot give everything – I must refill my own cup before I tend to filling the cups of others.

I have kept to regular daily and monthly practices for the last two years, as well as recently adding a weekly devotional. I fully intend this work to continue as I set forth to do the Clergy Student Discipline. I expect that the demands on my time and energy will continue to grow as I grow toward my ordination, and I hope that these runes that have defined my dedicant work– rewards for hard work, reciprocity and generosity, and setting appropriate boundaries – will continue to bless me as I move along this path.

*****

Hello, Lauren,

Several questions have arisen concerning your application to enroll in the Clergy Training Program. Please respond back to me and I will pass the answers back to all the Clergy Council Officers.

You stated: “A priest also should not(in my opinion) be the same person who leads you in war and makes legal decisions for the group…”

  • Comment #1: I would like to see her clarify what the conflict of interest is to her with a priest assisting to “make legal decisions”.
  • Comment #2: I would like to know what “war” means to her in a modern context as well as how she interprets “making legal decisions”.

We look forward to your clarifications.

Blessings,
Drum

*****

Hi Drum –

I’m happy to clarify, though I think I can answer both questions at once.
My main point with this sentence had to do with the way that priests functioned in the Anglo Saxon society – where they were not just religious leaders, but also political, legal, and war leaders. In an ancient tribe, that breakdown certainly works – the tribe is small and culturally homogeneous (for the most part). But I think in a modern context, the separation of church and state is a good thing, and we should encourage that. I would not want my position as a priest to be anything other than a spiritual leadership role – leading a spiritual group.
As an extremely hypothetical example, should I somehow become Governor of Texas, I would not want my position as an ADF priest to be in any way related to that role. Certainly my values would be influenced by being part of ADF, but as a political leader, I expect that leader to make decisions for all Texans, not just the ones s/he agrees with spiritually, because political leadership in the United States is over a large group of ethnically, culturally, and religiously diverse people. This is where I think the conflict of interest is a problem in the ancient model if we apply it to today – the religious leader of group of people also being the political leader leads to a lot of opportunities to abuse power, and I think that’s a bad thing (and, in fact, that sort of situation is exactly what brought many people to the United States in the first place).
As a leader in ADF, I fully understand that there are administrative roles that priests fill. And, in fact, I am a grove organizer, and expect that I will begin to serve as Senior Druid sometime in the next six months or so (as Nine Waves finishes up our bylaws and applies for our grove charter). But that leadership will remain in a spiritual organization to which it is related, and Nine Waves is also structuring our group so that if I become an ordained Priest, I will be able to step into a separate leadership role (which is yet unnamed), and allow someone else to take on the administrative duties of a Senior Druid.
As far as war leadership goes, I think that again is a different skill than priesthood. Certainly chaplaincy is related – but a chaplain doesn’t lead troops on the battlefield. That job is left to battlefield leaders. (And, in fact, the Geneva Conventions specify that chaplains be non-combatants, and in the United States military, chaplains are unarmed.) I expect that, should I be asked to do chaplaincy work, that I would do my best to counsel in that situation, but I don’t feel like that is a war leadership position, at least not in the sense that the Anglo Saxons were talking about it. I also don’t feel like “leading the charge” in things like social justice work is comparable to the type of war leadership that the Anglo-Saxons were talking about. Certainly it’s powerful, important, strategic work, and you could argue that it is definitely “fighting a battle”, but I think we’d be talking about two different kinds of leadership and two completely different skill sets (only one of which involves killing people).
Hopefully that makes my answers a little more clear. Perhaps I was too literal with my reading of this question, taking much more from the Anglo Saxon model and not expanding it into what is realistic for a modern-day priest?
Let me know if you need me to clarify anything else.
Blessings,
Lauren

Trance Journal

Trance practice on hiatus this week, as I went on vacation to Isle of Palms, SC with about 25 of my family members. It was a huge party, and there was only so much time I could escape without getting dragged back in. (I have a big, stereotypically Italian-American family. We are extremely close. And loud.)

I did, however, get some meditation time on the beach, listening to the waves. There was not a lot of surf (which was odd), but it was enough to give me some nice quiet time. Also lots of walking meditation with my toes in the surf. Not specifically trance, but it was really relaxing. After some of the anxiety I’ve had recently with meditation, this was a nice change of pace.

Will get back to the actual trance practice this coming week.

Liturgy Journal

Total flop this week on the daily practice. The traveling, sleeping in a new place, not having really any alone time, really threw me off my game. I didn’t even remember to make offerings to the spirits of the place we were visiting (Isle of Palms, South Carolina). I’m kind of embarrassed to admit how easy it was to throw my practice completely off, and that I didn’t even think about it until I got home. I need maybe to make a traveling shrine so I have something to do while I’m traveling that will remind me to stay connected to the gods and spirits.

Trance Journal

Still working mostly on meditative trance this week, and looking for an audio track I like. It seems like white noise (or similar) is going to be best for me for maintaining a better focus and a deeper state of trance work. I did two trance journeys this week, both starting from my mental grove, and they felt mostly like “wandering” – I don’t think I encountered anything significant, other than that some of my spirit guides (specifically the brown and white rabbit) have been in and out of them a lot. Neither one achieved a particularly deep trance state, but I do think a light trance was maintained for both.

Began reading Ecstatic Trance: New Ritual Body Postures this week as well.

So far my best results have been with guided journeys that I’m finding on youtube (nothing particularly special, just exploratory nature things). I’m finding that I have a lot of anxiety in trance, so I’d like to start exploring ways to deal with that, without having to take meds for it.

Liturgy Journal

This was a “keep on keepin’ on” kind of week – daily practice most days, short weekend practice, and nothing particularly special going on. I’ve started making offerings to Thunor specifically to keep the rain away because I am so tired of not having a driveway (ours was torn out on May 24, and it is STILL NOT THERE because it keeps flooding).

 

Trance

This was a tough week for me mentally. There was a very very popular news article in discussion all over the internet this week, and I found it extremely hard to deal with, to the point of having to retreat from some of my online communities due to the anxiety I was experiencing. I expect this will continue until the news article goes away. (I have a therapist, and she is helpful, but PTSD is rough sometimes.) Also the ADF community is still experiencing upheaval, and that’s hard to be around, even if the discussion has been productive.

As such, this was a breathing week. Take breaks and breathe. I took lots of breathing breaks over the course of the week, and that did help. I couldn’t ever really settle into a formal meditation, but I definitely worked on “present moment focus,” especially as I still had to go to work while dealing with a troubled mindstate.

I did not do any formal trance experimentation, though I did explore some different electronic music for experimenting with trance later on. The artist Waterborne has an album called Tibet which combines Tibetan landscape and religious sounds (chimes, language, chanting, singing, street noise) with electronic music in a way that is mesmerizing to listen to. I found it to be very trance-like when I was just listening to it, so I want to try actually doing some trancework with it as my soundtrack. It isn’t 120 bpm sonic driving, but it does have rhythm and beat that I can connect to, and for some reason it doesn’t give me anxiety like the drumming did. I’ll have to see if I need to have it on quietly – so as not to be distracting – or if I need to put on my good headphones and drown in it, like I used to do when I did trance in college. (My guess is the drowning will work for creating a good trance state, but that I will have to learn how to journey from that place.)

As well, I want to do some experimenting around the newly “discovered” Spirit of ADF being that people are encountering in trance. (She is probably beyond my skill at this point, but I’d still like to see what happens if I try.)

Liturgy Journal

Copying in an experience from the first time I did this Liturgy Journal (back in 2014). I want to start bringing in some of those experiences, since they show where I started in all of this. Since this was a tough week, it was a very simple week devotionally. I’m still saying the Sunne prayer when I walk into the sunlight, and I’ve done my daily practice most days this week too. Weekend practice is still escaping me, even with the long weekend. I need to find a good way to “unplug” for my monthly clergy practice preparation as well.

I’m also wondering, having joined the newly created Sacred Fires SIG, if there is something I can build into my regular practice that will encompass some form of flametending without burning my house down. The Anglo-Saxons did not have a hearth tending practice that survived to be written down, so I think this will be all inspiration here. Frige’s position in the household makes her a good candidate for hearth work though. I already honor her when I am cooking and working in the kitchen.

As well, this is a good time to talk about my Prairie Godmothers – the ancestral practice I have that specifically works with my and my husband’s female ancestors who came to the United States and broke ground with their families, living on the frontiers. They’re like fairy godmothers, only they have wooden spoons. I honor them as the keeper of my household, and look to them for guidance and inspiration in housekeeeping and cooking and other domestic pursuits. They do not have names (that I know), but are kind of a collective of spirits who I work with for this specific task. I do not have a specific prayer for them, mostly I just chatter to them about the goings-on in my house and home, and try to listen for their wisdom.

Murphy’s Law of Wells

If:

  • You are already close to running late
  • Your well didn’t get water in it yesterday because you forgot to fill the cup
  • You do your devotional at 5:30 am before caffeine
  • You are trying to establish a regular practice but still get to work on time
  • Your well is a beautiful wooden bowl made of pieced woods in different colors that was a gift you can never replace

Then:

  • Your wooden well will have cracked along a seam in the bottom from having water left in it the last time you did ritual
  • You will not notice this until half the well has emptied out the crack in the bottom, soaking the entire top of your altar
  • You will be out of paper towels in your altar room, and will have to make a mad dash to the kitchen to get some
  • Your old ceramic well will be full of wine corks, which have no other place to go, so you will have to leave them in a pile on the counter
  • When you empty your old well, it will be full of cork dust, so you will need to wash it

And then:

  • By the time you finally get back to your devotional, you will have forgotten what steps you did and have to start over
  • Making you at least 10 minutes late getting out the door

Trance Journal

My books are here! I have picked up the following books to assist with this course (all used, hence the long delivery time).

  • The Trance Workbook by Kay Hoffman
  • Ecstatic Trance: New Ritual Body Postures by Felicitas Goodman and Nana Nauwald
  • Ecstatic Body Postures by Belinda Gore
  • Frogs into Princes by Richard Bandler and John Grinder
  • The Way of the Shaman by Michael Harner
  • Tranceportation by Diana Paxson

Which is a big giant stack of books that is honestly a little intimidating, but I’m sure I’ll figure out how to use them. Ecstatic Body Postures was the first book to get here, and it has a bunch of fairly straightforward postural examples. I did a very brief trance with the “Bear Spirit Posture” (a standing posture, which is an unusual way for me to meditate), and while I didn’t feel particularly bear-like (or have mental images of bears), the posture was a comfortable one for trance. I think I’m going to like the body postures part of this experimentation process more than the auditory part.

I’m hoping that the auditory experiences I can have with things like auditory confusion or other trance induction methods will work out better than drumming did. I did a tentative “second chance” on the drumming CD and got the same response – I actually stopped the meditation due to rising irritation and anxiety.

However, I did find MyNoise.net – which has a TON of online mixed sound machines, and I did a little experimenting with those, and found they were at least good at producing relaxation, if not specifically trance states. (The laundromat track is surprisingly soothing and trancey.) Also, the Polyrhythm Beat Generator is particularly good for trance states that aren’t the “driving” feeling of a solid drum track. My favorite presets are “Rejoice” and “10/10” for pure confusing rhythms. Unfortunately they don’t run continuously, so they’re not ideal, but I think I can explore this further.

Liturgy Journal

What an awful week for practice. Wellspring was this weekend, and I thought that would mean lots of ritual time for me (in solidarity with my festival-going peers who are closer to Tredara than I am), and instead it was just one long string of “stuff” after another. I don’t think I got more than 10 minutes total in front of my altar this week – between home repairs and social commitments and all the usual stuff, it just didn’t happen, and I feel kind of crappy about that. I’m usually good at doing my devotions daily, and I just utterly failed at that this week.

My altar didn’t even get cleaned off until Thursday – so my well was dry by the time I got around to resetting everything. I do a weekly reset of my altar on Mondays – I wipe down the surface, fill the well, empty the incense burner, and generally make sure it’s well tended. It’s a good way to start the week feeling like I’m on solid footing with my practice. Or at least, it’s supposed to be. 

Study group didn’t happen this week either, due to bad weather (specifically street flooding keeping us all from being able to get to the coffee shop), and it just threw off my whole weekend.

I’m hoping this coming week will go better. I know that the times I don’t feel like praying are specifically the times I need to take time to pray. That is my goal for this week.

Also – I started testing out a tiny prayer to use whenever I step outside into the sun. It goes:

Hail to the glory of Sunne – at her rising, in her journey, at her setting.

Sometimes I end up saying it while sneezing (stepping out into bright sunlight often makes me sneeze), but it’s a nice little practice that I hope to continue.

Trance Journal

Still waiting on my books to come in, so I don’t have much new to report this week on techniques. I did, however, get a CD of drumming with a callback. The drumming is 60 minutes long, so what I did for my journey was count back how long I wanted the drum track to play for (in this case 20 minutes), set my mp3 player to the 40 minute mark, and then just let the CD finish out, 20 minutes of drumming and then the call back signal. Since I’m doing this on my computer, I set up my headphones and just sat in my chair, cross legged, and tried to relax and listen to the drumming for the 20 minutes.

It was actually exceptionally ineffective, either because I did it at the end of a work day, or because of the particular drum beat, or something. It was annoying to listen to, and I never settled in. Even trying to listen to the beat variations (the track is several different drums sounding together) didn’t get me anywhere. I had a better trance experience last week just meditating and visualizing my mental grove.

A bit annoyed, as I spent $16 on this CD, but I’ll give it a few more tries before I give up on it. I was really hoping the drumming would be helpful, and it just wasn’t. I actually think I felt more anxious, rather than relaxed or in a trance state, having listened to it.

Liturgy Journal

Did not manage to get my weekend ritual done this week, due to being out of town. I’m a little disappointed. My daily practice was fine all week long, but again got dropped over the weekend in lieu of traveling. (My twin niece and nephew turned one this weekend, so we drove to Waco to help celebrate.) The Druid Moon Cast also got rescheduled this week, which I was a little sad about – the telecast rituals are something I look forward to each month.

My daily practice still feels like it fits my lifestyle pretty well – I’d like to add more prayers throughout the day, such as a morning prayer to Eostre:

Eostre is the first of all to wake;
She tramples over transitory night
the mighty goddess, bringer of the light,
beholding every thing from heaven’s height,
the ever youthful, all reviving Dawn,
to every invocation She comes first.

I’m just not often up at the actual Dawn (Right now I get up around 8:15, to be at work by 9). Perhaps just a wake-up prayer would suit instead.

Even though I did the Liturgy Practicum 1 journal requirement back in 2014 (for the IP), I never turned it in, and I’ve decided to re-do the process over the next four months. As well, I will be combining it with my Trance 1 journal requirement (five months). Like I did for my Dedicant Path, this journaling will happen on Mondays, so that I can keep track of it.

Trance 1 – Question 9: Keep a journal for five months detailing the trance work that you have done. Write an essay based off those journals that examines your practice over the time you journaled. In this essay, explain how you can apply the trance work to divination, magic, and other workings you do in ritual and personally. Entries occurring less than weekly will not count toward completion of this requirement. Your journal must include work from the exercises found in the support material for this course. (min. 1000 words)

Liturgy Practicum 1 – Requirement #2: Documenting personal ritual practice: Keep and submit for review a journal documenting the development and observance of the personal/household worship customs described above covering a period of not less than four months, including one observance of a seasonal festival, such as one of the eight ADF High Days. Entries are to be not less than weekly. The text of individual prayers and longer devotional rituals should be provided as frequently as possible. Regular practices occurring less than weekly will be considered if they are documented as revivals or reconstructions of historically-attested observances occurring less than weekly.

Trance 1 Entry:

First week means none of my supplemental materials for this course have arrived yet – in fact, since I got almost all of them used, I won’t have most of them until the first week of June, since they’re shipping third class media mail. (Also, I really hope the one that came really well recommended was worth the expense – some out of print books are very inexpensive, and others… are not.) That said, looking over the list of acceptable trance practices, breathing is one of the options, and I don’t need any additional material to do that, so I went with that this week. I used the 9 step trance induction technique that Nick Egelhoff introduces in one of his videos in preparation for the Druid Moon Cast practice. It goes as follows:

Progressive Relaxation – the process of progressively relaxing each part of your body to facilitate a light trance state suitable for ritual. Good for a visionary/inhibitory trance state that is good for journeying. This practice involves counting up to nine, with a series of visualizations spent on each number as you progressively relax your body. As you move your thoughts/awareness down through your body, take time to think about and intentionally relax each area on each number. Then when you get to nine, hold your whole body in awareness.

  1. Relax your head (face muscles, skull, scalp) – while thinking “one” on each exhale
  2. Relax your neck, shoulders, and back – down your spine into the small of your back, while thinking “two” on each exhale
  3. Relax your arms (both arms) from fingertips to shoulders – while thinking “three” on each exhale
  4. Relax your chest (upper chest/torso) – while thinking “four” on each exhale
  5. Relax your stomach and abdomen – while thinking “five” on each exhale
  6. Relax your hips and buttocks – while thinking “six” on each exhale
  7. Relax your legs (thighs, knees, calves) – while thinking “seven” on each exhale
  8. Relax your feet – while thinking “eight” on each exhale
  9. Relax your whole body – while thinking “nine” on each exhale

To come OUT of this trance state, slowly count down from nine to one, breathing deeply, wiggling your fingers and toes. By the time you reach one, you should be fully aware and awake, with eyes open.

Most of the exercises in the Trance course seem to require at least 15 minutes of practice, but I’m still rebuilding my meditation muscles to be able to focus for that long. For this week’s exercise, which was a pure exercise in maintaining a trance state just to “see what happens”, I set a meditation timer for 15 minutes, lay on the floor (which is the most reliable way for me to get into a trance state), and settled myself into my mental grove, and just waited to see what happened. As usual for mental grove work for me (which is preparatory for journeying, but doesn’t actually involve a journey) various animals came in and out of my mental grove – this time it was mostly a rabbit, poking about under the giant arms of the oak tree in the grove.

The 15 minutes passed surprisingly quickly, but it wasn’t a particularly deep trance. I like this practice for starting to journey, and it’s one I’ve used in the past with good effect. I will be trying other exercises, of course, as part of this journaling experiment, but until I have the resources, this one seems to work well.

As with meditation, I get the best result from lying down, but I can manage if I need to be sitting up. Other things I’d like to try are drumming and other auditory trance cues, as I tend to respond well to sounds. I have an old iPhone that has the Drum Journey app on it that I can use, but I’ve also purchased a CD with a 60 minute drum track for this purpose (again, not here yet).

Liturgy Practicum 1 Entry:

This is a bit odd, as I’ve already essentially done this course, but doing it again won’t hurt anything. For my first week, I did my daily devotional practice (which happens on weekdays) every day. It goes as follows:

(Three breaths to center self)
(Light lamp)

Hail to you, Eorþan Modor – may I always be supported as I walk in your ways. (Touch earth)

The earth is below me, the heavens above me,
The flame lights the way! (Bless lamp)

The earth is below me, the heavens above me,
The well flows within! (Bless well)

The earth is below me, the heavens above me,
The tree spans the world! (Bless tree)

Let us pray with a good fire! (Light incense)

Hail to you, Eostre, Guardian of the Gates of Dawn. Hold fast these gates that I may speak into the worlds. (Open gates with hands)

I make offering to the gods.
May their power be with me this day. (Cense altar shelf)

I make offering to the ancestors.
May their wisdom be with me this day. (Cense altar shelf)

I make offering to the nature spirits.
May their blessing be with me this day. (Cense altar shelf)

The waters support and surround me
The land extends about me
The sky stretches out above me
At the center burns a living flame
May all the kindreds bless me.
May my worship be true
May my actions be just
May my love be pure
Blessings and honor and worship to the holy ones.

Mighty, Noble, and Shining Ones, thank you for your blessings and your presence.
Eostre, Guardian of the Gates of Dawn, thank you for keeping fast the ways. (Close gates with hands)
Eorþan Modor, mother of all – thank you for upholding me always. (Touch earth)

(Three breaths to center self)
(Extinguish lamp)

I’ve recently added the Earth Mother and Gatekeeper to this practice in preparation for the Clergy Student Discipline requirements, which (among other things) are about working with those two beings in preparation for ADF priesthood. As such, I thought it would be appropriate to honor them in my daily rituals.

I’m still working the kinks out of a weekend ritual to do each week, and I have a ritual script that I’ve used for awhile for monthly retreat weekends, but I’m not super happy with either just yet, so I’ll be working on those as this course progresses. I’d also like to add in an evening devotional that I can do as I get into bed at night.