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So I have completely dropped the ball on my ADF study work since getting accepted into CTP-1. (Other than getting Div 1 approved, which I’d already completed). It’s been almost a year, and I’m trying to get back into the swing of things after my life completely upended and started over. I have a new job in a new field/career, have packed up everything I owned and moved, am finalizing a divorce after the end of a 10 year marriage, and have, in that time, also shepherded Nine Waves through the final steps of our Grove Charter. We had 22 people at our May Day ritual.

It’s been… a lot.

My routines adapted at first, and then fell by the wayside as I managed in crisis mode for so long, only to have my life finally starting to settle into place now, in mid-May, and my not really have any idea what I’m doing. Other than “too much” and “not enough” simultaneously.

I’ve talked to a couple of ADF’s priests about it, and that’s been very helpful. I’m holding too tightly to some things, and need to rediscover others. So, if you’ll permit me the diversion to not be perhaps the world’s most motivated clergy student, I’m going to start that process – and this blog – up again with something simple.

One of the courses in CTP-1 is called Liturgy Practicum 1: Domestic Cult Practice.

Students will develop new (or document existing) personal and/or family worship customs, such as morning devotions, meal offerings, or seasonal observances. Students will research worship customs of ADF and/or from a chosen Indo-European culture-whether historical or reconstructed and begin to implement these customs within the home setting (or other personal, rather than large group, context). These personal and/or household rituals or other observances may be either reconstructions of culturally specific practices, or based more upon modern ADF liturgical format, or a combination of the two. Household practices and rituals should include all interested members of the household, with options for the inclusion of children encouraged when applicable. Worship should be practiced weekly at a minimum, although daily practice is encouraged.

A specific aim of this course is to experiment and expand practice where possible: to that end, new practices and prayers should be a large part of the journal turned in for the final question.

NOTE: This course assumes the student is working with at least one hearth culture. In completing the Dedicant Path documentation, the student will have begun to explore this culture, including the reading of at least one book as the subject for a review. For students who may wish for further study—or who may wish to explore another cultural focus—the following books are possible resources to consult as needed.

The primary goal of this course is for students to develop and implement regular personal and/or family worship customs in the home setting.

Requirement #1: Key concepts from required reading:

  1. What three factors (“subcategories”) does Bonewits identify as determining the impact of “familiarity” on the success of a ritual? Briefly discuss the ways in which personal or family-only ritual is aided or hindered by these factors when compared to public group ritual. (Minimum 100 words)
  2. What six methods of prayer does Ceisiwr Serith describe? Briefly suggest an example of how you might employ each in your personal worship practices. You may include worship with a group if applicable. (Minimum 200 words)
  3. What arguments does Ceisiwr Serith make in support of set prayers (as opposed to spontaneous prayers)? Discuss how these arguments apply (or do not apply) to solitary Pagan prayer. (Minimum 200 words)

Requirement #2: Documenting personal ritual practice:

  1. 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.

***

There are a few courses in the Clergy Training Program that require weekly work, and I have, in the past, attempted to combine them all into one big mega journaling experiment, with multiple entries for the various courses each week. I can not sustain that level of effort right now. I am literally rebuilding from ground zero. My practice is nonexistent. Week 1’s entry is literally “setting up and getting started”. But for the next four months, I will focus on this. I will focus on MY practice – what is it that I do, as an ADF dedicant, as a clergy student, as a senior druid of a grove. What does my domestic practice look like?

The freedom to rebuild that from the ground up is a little staggering, but in a good way I think. I can’t do this “wrong” – I have experience from over a decade of pagan practice to guide me as I rebuild. And at the end of four months, I will have a documented journal to turn in to my reviewer, and one that I hopefully will be able to turn in proudly, as evidence that even after literally everything has changed, the work still needs to be done, and I am still capable of doing it.

  • Gear – the harvest, reward for hard work
  • Feoh – wealth that must be shared and is movable
  • Eolh – good boundaries and strong protections

Those were the omens I drew when I made my oath as a dedicant. May they guide me here now, as I work the next step of my training.

Liturgy Practicum 1: Week 1 (May 15, 2017)

We begin… at the beginning. (I’m told it’s a very good place to start.) My altar is set up, and in my new living space – a one bedroom apartment – there is no ignoring it unless I’m being obtuse. I have to walk past it to get to the bathroom from my desk! My task, this week, has been simply to pause and breathe there a few times a day. No prayers required. Incense optional. Rebuild the habit of pausing there to ground and center. It will take a little while for this to truly be ingrained, but as a hearth practice goes, it’s at least getting me to pay attention.

My altar space is pretty much exactly what it was in the old house, just in a new location. I also have a new oil lamp for my fire that I picked up at the TX Imbolc Retreat in February. Otherwise, it is simply the space that I have, on top of a bookshelf, to pray, to make offerings, and to find my center.

It feels really really good.

I’m fighting the urge to throw myself into things – to do too much too fast. But a thing worth doing is worth doing well, and trying to do too much is only going to result in me flaming out in three weeks. Next week, I will re-examine prayers. This week, just light the flame and breathe.

I can tell already I’m going to need another jar of lamp oil.

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.