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Posts Tagged ‘anglo saxon’

Briefly describe the symbology of your chosen method of divination, and include a method of application for that system. (minimum 100 words overall description plus at least one sentence or line per symbol)

The runes are an alphabet, with each letter representing a sound in one of the Germanic languages. This particular set of runes is derived from the Anglo-Saxons, and is slightly different than the typically seen Elder Futhark, which contains 24 runes. The Anglo-Saxon rune poem describes 29 runes, though the actual number of Anglo-Saxon runes can vary, up to a possible 33. The rune poems give a description of the “meaning” of each rune, whether as a source for divination or simply as a mnemonic device for memorizing them I do not know. (It is certainly more sophisticated than A is for Alligator, B is for Bear.) The translation I’ve quoted below of the Anglo-Saxon rune poem is from Runic and Heroic Poems, by Bruce Dickins (13-23).

You can see the images of the runes here, but note that this includes 4 additional runes that are not part of the rune poem, so I have not included them as part of my rune set.

Feoh – Cattle – Movable Wealth, Generosity, Money, Exchange of Goods

Feoh is about having enough wealth to share it freely, about not being miserly, and about recognizing the inherent instability of wealth (especially wealth in cow-form).
Wealth is a comfort to all men;
yet must every man bestow it freely,
if he wish to gain honour in the sight of the Lord.

 Ur – Aurochs – Strength, savagery, bravery, courage, fortitude

Ur is bull’s strength, both in the sense of great physical strength and in having a great deal of courage or intestinal fortitude/mettle.
The aurochs is proud and has great horns;
it is a very savage beast and fights with its horns;
a great ranger of the moors, it is a creature of mettle.

 Thorn – Thorn – A warning, caution, impending danger, potential hazard

Thorn is a prickly warning, a hazard coming your way, and it can be seen as particularly bad luck (especially if, as in the rune poem, you sit on one, yowch).
The thorn is exceedingly sharp,
an evil thing for any knight to touch,
uncommonly severe on all who sit among them.

 Os – Woden – Language, wit, cunning, communication, inspiration, guidance, wisdom

Os is often translated as Woden, but I see it also as being about beginnings (the source) and wit and wisdom. Like Woden, that can come in many forms.
The mouth is the source of all language,
a pillar of wisdom and a comfort to wise men,
a blessing and a joy to every knight.

 Rad – Journey – A journey, movement from place to place

Rad is a journey, and not necessarily an easy one – it might look easy from the outside, but when you’re traveling it, it can be pretty challenging, even with a stout horse.
Riding seems easy to every warrior while he is indoors
and very courageous to him who traverses the high-roads
on the back of a stout horse.

 Cen – Torch – Light, fire, creation or, if uncontrolled, destruction

Torches light halls, and are the ancient equivalent of “We’ll keep the light on for you” – but they also represent fire which, if mishandled, can cause great destruction. (In the Icelandic poem, Kenaz is ‘ulcer’, which is distinctly more negative, so I try to read this rune with nuance. It should not be confused with “ken” or knowledge.)
The torch is known to every living man by its pale, bright flame;
it always burns where princes sit within.

 Gyfu – Gift – Reciprocity, partnerships, friendships, social obligations

Gyfu is a gift, though whether it’s a gift that is coming to you, or a gift that you owe someone else will come out of the reading and context. In general, it’s a favorable rune.
Generosity brings credit and honour, which support one’s dignity;
it furnishes help and subsistence
to all broken men who are devoid of aught else.

 Wynn – Joy – Delight, Contentment, Having enough, Having what you need

Wynn is contentment, in the sense of having enough of what you need to get by. To the Anglo-Saxons, this was true bliss – not knowing need.
Bliss he enjoys who knows not suffering, sorrow nor anxiety,
and has prosperity and happiness and a good enough house.

 Haegl – Hail – Destruction, transformation, a problem that might turn out to be beneficial in the end (but is definitely currently a problem)

Haegl is extremely destructive, and while something good might come out of it in the end, it takes the work of transformation (for it to be beneficial, it has to become water, instead of being ice), and in the here and now, it’s almost always negative. It does not, however, represent the end of a situation, merely the destruction of what is there now and the possibility of transformation into something different in the future.
Hail is the whitest of grain;
it is whirled from the vault of heaven
and is tossed about by gusts of wind
and then it melts into water.

 Nyd – Need – Hardship, Loss, Difficulty, Strife, Struggle, A need unmet, A problem that might be avoided with proper planning, a warning

Nyd is the experience of hardship and loss, but can be avoided or mitigated with quick action. This rune should always be examined closely.
Trouble is oppressive to the heart;
yet often it proves a source of help and salvation
to the children of men, to everyone who heeds it betimes.

 Is – Ice – All is not as it seems, A warning, Caution – tread carefully, lest you slip

Is is very beautiful, but also very dangerous; it is the personification of things not being as easy or as nice as they look. Take careful action.
Ice is very cold and immeasurably slippery;
it glistens as clear as glass and most like to gems;
it is a floor wrought by the frost, fair to look upon.

 Ger – Year – Fulfillment, Reward for hard work or actions, Plenty, Right Order

Ger is the time of plenty at the end of the year, when the harvest is fully in, and nobody is hungry. It represents all being right with the world, and the order of sowing and reaping.
Summer is a joy to men, when God, the holy King of Heaven,
suffers the earth to bring forth shining fruits
for rich and poor alike.

 Eoh – Yew – Reliability, Something overlooked, “All that is gold does not glitter”

Eoh’s bark is rough, and it might not be particularly beautiful, but it is strong, well rooted, and reliable. The yew is a very slow-growing tree and, due to its ability to live for literally thousands of years, can be seen as connected to the ancestors.
The yew is a tree with rough bark,
hard and fast in the earth, supported by its roots,
a guardian of flame and a joy upon an estate.

 Peordh – Dice cup – Friendly competition, games of chance, an unpredictable outcome

Peordh is about the games of chance played frequently by idle warriors; as an outcome, it is as unpredictable as a game of dice.
Peorth is a source of recreation and amusement to the great,
where warriors sit blithely together in the banqueting-hall.

 Eolh – Elk-sedge – Protection, Defense, Careful action in the face of danger, Warning

Eolh is found in the liminal marshes and can dish out a nasty wound to someone who treads there without being careful. It is defensive, only wounding when touched, but may also represent a warning about the dangers of the marsh.
The Eolh-sedge is mostly to be found in a marsh;
it grows in the water and makes a ghastly wound,
covering with blood every warrior who touches it.

 Sigel – Sun – Guidance, Good advice, Good fortune

The sun was used as a source of navigation, and thus represents a sunny outcome and good advice or good bearings in difficult waters.
The sun is ever a joy in the hopes of seafarers
when they journey away over the fishes’ bath,
until the courser of the deep bears them to land.

 Tir/Tiw – The North Star – Order and Truth, Justice, Fairness, Keeping faith

Tiw is both the North Star and the God of Justice; as such, it represents order, truth, and fairness in all things, as well as keeping good faith and giving good guidance.
Tiw is a guiding star; well does it keep faith with princes;
it is ever on its course over the mists of night and never fails.

 Beorc – Birch – An unexpected (but probably positive) outcome, creativity

Beorc trees reproduce in an unexpected way – they are internally strong and creative, and very beautiful.
The poplar bears no fruit; yet without seed it brings forth suckers,
for it is generated from its leaves.
Splendid are its branches and gloriously adorned
its lofty crown which reaches to the skies.

 Eh – Horse – A strong ally, empowerment, strength

Eh is a great blessing and a strong ally, both to warriors and to rich men.
The horse is a joy to princes in the presence of warriors.
A steed in the pride of its hoofs,
when rich men on horseback bandy words about it;
and it is ever a source of comfort to the restless.

 Mann – Man/Mankind – Relationships, community, tribe (Positive or negative interactions)

Man can be both kind and cruel to his fellow man. The social relationships will define how those interactions go, but ultimately ones wyrd determines the outcome.
The joyous man is dear to his kinsmen;
yet every man is doomed to fail his fellow,
since the Lord by his decree will commit the vile carrion to the earth.

 Lagu – Water, The Sea – Imbalance, Instability, Lack of preparation, Unreliability

Lagu is an unpredictable thing and must be treated with respect. While I instinctively want to read a “water” rune as overflowing and carrying blessings (because as a modern human, I have a deep love for the ocean), in the rune poem it is clearly negative.
The ocean seems interminable to men,
if they venture on the rolling bark
and the waves of the sea terrify them
and the courser of the deep heed not its bridle.

 Ing – Ing Frea – Ancestor worship, Fertility, Divine connection

Ing was the progenitor of kings, and thus one of the mighty ancestors. He is also a god of fertility, and one who goes among men.
Ing was first seen by men among the East-Danes,
till, followed by his chariot,
he departed eastwards over the waves.
So the Heardingas named the hero.

 Ethel – Estate, Home – Inherited wealth, Home, Family, Prosperity

Ethel is the kind of wealth you can count on – your estate. It represents true prosperity, possibly due to the value placed on owning land in ancient times.
An estate is very dear to every man,
if he can enjoy there in his house
whatever is right and proper in constant prosperity.

 Dæg – Day – Blessings, Good fortune, Hope, Happiness

Daeg brings the rising sun, which shines upon both the fortunate and the unfortunate. It is a source of hope and happiness in a very real sense.
Day, the glorious light of the Creator, is sent by the Lord;
it is beloved of men, a source of hope and happiness to rich and poor,
and of service to all.

 Ac – Oak – Adequate resources, A potential challenge

Ac feeds livestock (with acorns) and provides the wood for ships – where it’s good faith is tested by the sea. It is an extremely useful tree.
The oak fattens the flesh of pigs for the children of men.
Often it traverses the gannet’s bath,
and the ocean proves whether the oak keeps faith
in honourable fashion.

 Æsc – Ash – Stability, Reliability, Defense, Stubbornness, Strength against Odds

Aesc is often used to make spears and tools as it’s extremely hard and durable wood. It sustains a beating against the odds and is stubborn in its resistance.
The ash is exceedingly high and precious to men.
With its sturdy trunk it offers a stubborn resistance,
though attacked by many a man.

 Yr – Longbow – Skill, Ability, Success, Craftsmanship, A practiced art

Yr represents the skill and craftsmanship of the longbow, and the art that is practiced by an archer. It is a positive rune, though it comes with hard work, and it represents a skill that is reliable.
Yr is a source of joy and honour to every prince and knight;
it looks well on a horse and is a reliable equipment for a journey.

 Ior – Beaver or Eel – Adaptability, Flexibility

Depending on the translation, Ior is either Beaver (which makes sense in the poem) or Eel (which makes less sense, as eels do not eat on land). However, both are good representations of adaptability and flexibility, and I think that is well expressed in the rune poem.
Iar is a river fish and yet it always feeds on land;
it has a fair abode encompassed by water, where it lives in happiness.

 Ear – Grave – Endings, Death, Sadness, Loss

Ear is the grave that will take us all, and represents endings – not in the transformative sense (which is more to be seen with Haegl), but in the sense of finality, mortality, and loss. All things pass away, and though this loss is not necessarily catastrophic, it is still sad.
The grave is horrible to every knight,
when the corpse quickly begins to cool
and is laid in the bosom of the dark earth.
Prosperity declines, happiness passes away
and covenants are broken.

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Identify and describe one method of divination to which you find yourself attracted, and discuss its relationship to paleo-pagan divination. (minimum 300 words)

I have a fairly long relationship with divination, having been given my first set of runes when I turned approximately 12, by an uncle. (My parents did not know what they were, or I would not have been allowed to keep them, and they included the infamous “blank rune”.) I turned to tarot quickly though, finding that I couldn’t make heads or tails of my rune readings. This may or may not have been due to my using entirely New Age meanings for them, but we shall see how my relationship deepens now that I’m using more historically minded source material. Since joining ADF, I have rekindled my interest in runes, specifically in the Anglo-Saxon rune set, as part of my Anglo-Saxon hearth culture. While there are only very brief and vague mentions of runes being used for divination in Paleo-Pagan times, they are very clearly a Paleo-Pagan alphabet, and there is some (if scant) historical evidence of using alphabets as sortilege type divination throughout the Indo-European language group.

As an alphabet, the runes started in the northern part of the Germanic lands (probably Denmark-ish), and spread quickly. The Elder Futhark, with 24 symbols, was adapted for different languages and areas, which included Iceland and England (Angle-land), where the Anglo-Saxon rune poem dates from. While it contains elements that have been Christianized, the essential flavor of the runes remains, and (of course) the more overtly Christian elements can be translated out.

While there is no direct paleo-pagan source for using runes as a divination method, there is attested use of runes for magic and for writing, and in Tacitus Germania, there is a reference to divination by something which sounds a great deal like it would be runecasting. Small pieces of wood are carved with symbols and cast upon a cloth, where a seer chooses among them and reads them to divine the future (Germania 10). This sort of divination, at least in terms of the casting of lots inscribed with magically meaningful marks, is incredibly similar to the process I use for rune readings.

I am attracted to the runes as a source of wisdom and knowledge, both from a mythological standpoint and from a love of language and poetry. Woden is said to have sacrificed himself on the world tree to gain the knowledge of the runes, and then chose to share that knowledge with humanity. As a seeker of wisdom, I think it’s fairly smart to study things that are known to bring wisdom and knowledge, but also I greatly appreciate the sheer magic that is writing. Though most Anglo-Saxons were illiterate, most modern English-speakers are not, and I think we forget the magic that is inherent in language. I can read words that were written down by people hundreds of years ago, and they make sense. I can push some buttons on my desk, which makes little electric marks on this imaginary page, and you (my reviewer) can read and understand them (hopefully). Language is powerful, and using a language based divination system appeals to me greatly.

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Within the context of a single paleo-pagan Indo-European culture, discuss three different forms of divination or seership, and give an example of each. (minimum 100 words each)

Working from Tacitus, the Sagas, and the Poetic Edda, I’ve found three different forms of divination used by the Germanic culture group, which includes the Scandinavian and Icelandic cultures. While it could be argued that these three cultures are separated by both time and geography, their similar language, alphabet, cosmology and mythology is more than enough for me to be comfortable talking about them as a group together.

First, there’s a documented form of trance-like seership called seidhr. In Leif Eiriksson’s Saga (ch. 4) a seeress named Thorbjorg is featured who is highly honored by the farm she visits. She is brought there during a difficult time for the farm, and she spends a night there, honored by the various guests and given special food (milk porridge and animal hearts). After some reluctance (ostensibly due to being Christian) the women of the farm come and form a circle around her, and sing the ward songs, and she is visited by the spirits, who tell her that the hardship will last no longer. As well, she sees great reward for the woman who sang the ward songs. This type of divination is also seen in the Voluspa, and is perhaps the most formal and ritualistic type of seership among the Germanic and Norse cultures.

In Tacitus Germania, there is a reference to divination by something which sounds a great deal like it would be runecasting. A little bough is chopped off of a tree and cut into small pieces, which are given certain markings. They are thrown at random over a cloth, and then either the priest (or the head of the family) chooses three of them and finds meaning according to the marks. This is extremely similar to most modern practices of runecasting (Germania 10). Also, later sources (Egil’s Saga, Ch 44) show runes being used for magic, and Thorsson believes that runes were “born from a magical tradition, not a purely linguistic one” (5). Between the rune’s associations with magic and their predating Tacitus’ encountering them among the Germanic tribes (Thorsson states as early as 200 BCE (12)), I am comfortable considering runic divination, at least in terms of the casting of lots inscribed with magically meaningful marks, a divination tradition among the Germanic and related cultures.

In Svipdagsmal (Poetic Edda, Hollander) young Svipdag is given a terrible task by his evil step-mother (proving that Evil Stepmothers existed from quite a ways back). In order to get help and learn how he can complete his task, he goes and sits outside on his mother Groa’s grave, a practice called utiseta or “outsitting”. Groa comes through for Svipdag, and he not only learns how to complete his terrible task, but also is granted nine magical spells. This practice was also used in the conversion of Iceland to Christianity, when Thorgeirr (who was chosen to moderate the conflict between the Pagan Icelanders and the Christian forces from Norway) sits out for a day and a night under a skin in order to determine the fate of religion in Iceland. This practice of outsitting is a way of getting information and help, often specifically from the ancestors, and divining the future with their aid.

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If I had to pick, I would say I operate in a Vanic-influenced Anglo-Saxon hearth. My rituals draw on Anglo-Saxon symbolism most strongly, but I work primarily with the Vanir/Wanes – the gods and goddesses of the land and fertility, using their Anglo-Saxon names where they are attested (So (usually) Ing Frea and Freo, but also Njord and Nerthus and Frau Holda. And Hela, who kind of is her own category.). It’s an interesting little mishmash, but it suits me well, and seems to work well in practice. There is considerably more information about Scandinavian paganism in particular, but since they’re essentially sister cultures, I don’t mind borrowing too much. I try to stick to Anglo-Saxon myths where they exist, and branch out from there.

That said, I also do a lot that is “ADF” flavored. I love a lot of the ADF language – Fire and Well and Sacred Tree, flow and flame and grow in me, that kind of stuff. Generic and Neopagan, I am drawn to the poetry because it is easy to remember and it rhymes. (Simple, I know, but it works.) My everyday practice isn’t particularly hearth flavored anymore – it revolves more around fire/well/tree and less around specific hearth practices. I’d like to build more hearth flavor into that practice, but it feels odd to combine the two. I need to find a happy medium. (Perhaps just adding runes would be a good start.) Right now I do Anglo-Saxon “influenced” ADF rituals for the high days, and my personal practice is much more Neopagan Druidry. I’m a bit conflicted about this, because … well, I’m not sure why. There’s no rules against doing this (at least in my personal practice) and if it’s working, hey, why not? I would like to do more personal rituals and not just queue them up for the high days though.

I can’t really explain why I’m so drawn to the Anglo-Saxon hearth over just going with the (better documented, more common, more easily accessible) Norse/Scandinavian one, but for some reason the Anglo-Saxons just clicked with me. I blame Alaric Albertsson’s Travels through Middle Earth book primarily, as it resonated so strongly I pretty much immediately started working in an Anglo-Saxon paradigm.

But I still definitely am a modern Pagan and Druid – I have never been and will (probably) never be a reconstructionist. I’m too firmly rooted in working in a modern context for that. I don’t pretend to be reconstructing anything, only using the history and lore as a way to inform and deepen my practice. So I’m a bit of a hybrid, and that seems to be working out just fine for me.

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The Pagan Grove has a great post up about Eostre the Goddess for last week’s “E” post. I don’t know that I can do half as good a job as she has done with the subject, so you should definitely go read her post! An excerpt about Esotre herself:

Eostre is a rather elusive deity.  In the lore, She is attested to only by the Venerable Bede in De Temporum Ratione, where he talks about the Anglo-Saxon month of Ēostermōnaþ; claiming it is named for the Goddess Eostre who was honored that month.  Normally, if all the evidence we had for a deity was one post-conversion scholar, I would probably dismiss it.  But the curious thing about Eostre is, though Her existence is not attested to by other authors or place-names, She is rather easy to trace through the etymology of Her name.

According to Ceisiwr Serith, an expert on Proto-Indo-European religious reconstruction based on linguistics, there was probably a PIE Goddess whose name was similar to Xáusōs – in fact, She’s one of the only PIE Goddesses we can pin down.  Her name, and probably Her functions, are the etymological source of many Indo-European Goddesses, such as Eos, Aurora, Saule, and our Goddess, Eostre.  This indicates that She is a Goddess related to the dawn – to the liminal time between light and dark – but it does not tell us anything specific about an association with the spring.  No other Indo-European dawn Goddesses that I could find have specific spring associations.  However, Bede tells us that the entire month (near our modern-day April) was named after Her.  Her association with the season was apparently so strong in Anglo-Saxon England that Her name supplanted the more traditional, and Christian, European name for Easter (variations of Paschal).

I connect to Eostre for the spring equinox (even though her official month is probably in April), as a goddess of spring and of the dawn. She is a liminal goddess for a liminal time – the change between dark and light, winter into summer. I ask for her blessings on my new endeavors for the year and for all the things I plant and grow (even if I plant them pretty far before April).

I have a copy of Pagan Goddesses in the Early Germanic World that I have not yet read, but it’s getting close and closer to the top of the (ever-growing) stack. It focuses on Eostre, Hreda, and the Matrones, and so I am hoping it will be very useful in my personal practice.

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((Here it is Thursday of the first E week and I’m just now getting around to posting last week’s posts. Here’s a second D entry, and we’ll see what happens tomorrow!))

I’ve been doing some form of divination longer than I’ve been doing paganism – tarot was, in a way, a sort of gateway drug. I got really into tarot reading at the end of my time in college, when I got involved with the Aeclectic Tarot forums and started swapping for decks and doing readings. I’ve done readings on and off since then, never for money, but often for barter. My favorite deck, by far, is the DruidCraft tarot, which I’ve loved since the day it came in the mail. I got it used as part of a swap, and though I’ve gotten many other decks since then, it’s my go-to reading staple. It reads very straightforward. (I also like the Shadowscapes and Revelations decks, as well as the good old standard RWS deck.)

Now I’m trying to learn runes, since that’s a very Anglo Saxon type of divination, especially given that there’s a full rune poem. I’m not very good with them yet, and still prefer to read tarot when I’m pressed for a quick answer.  Since I’m working primarily with Anglo-Saxon and Scandinavian Gods, though, I’d really prefer to develop fluency with a divination system that they’ll be easily familiar with.

I use divination in two different ways, and right now that lines up with the two different systems that I use.

On one hand, I use it as an introspective way to examine the complexities of a situation – for this, I almost always use tarot. I don’t really use spreads, I just draw cards until I feel like I’ve got enough information. I don’t see this as “looking into the future” at all, more like looking into the present (and sometimes past) to see what influences I might be missing or not aware of.

The other way I use divination is as a way to communicate directly with the Kindreds, in ritual and in meditation. As part of ADF ritual, we make offerings in return for blessings from our Kindreds (the Gods, Dead, and Nature Spirits). These blessings are divined by a seer as part of the ritual itself, and can take several forms. I typically draw three runes, one for each Kindred, asking specifically what blessings are offered in return for our sacrifices.

I know it’s possible for a skilled seer to get the kind of nuanced rune readings I get from tarot, but I’ll just have to work toward that.

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A short evaluation of where I am on the Dedicant Path after somewhere around 7 months of work. These are the actual DP requirements, followed by a little bit about where I am towards completing them.

Written discussions of the Dedicant’s understanding of each of the following nine virtues: wisdom, piety, vision, courage, integrity, perseverance, hospitality, moderation and fertility. The Dedicant may also include other virtues, if desired, and compare them to these nine. (125 words min. each)

These are complete, as of yesterday’s posting of the Fertility essay. Some will need some editing, but I think I’d rather run a little long and have good, real life examples than cut out the meat of the essay just to make it fit the word count.

Short essays on each of the eight ADF High Days including a discussion of the meaning of each feast. (125 words min. each)

Completed: Samhain, Yule, Imbolc, Eostara, Beltane, Midsummer. All I have left are the last two (Lammas/Lughnassadh and Fall Equinox/Mabon). These are fairly standard, since I’ve been pagan for awhile, so they don’t take too long. Making sure I include some hearth-culture information is important, but I’ve changed hearths a few times so they’re a bit eclectic.

Short book reviews on at least: 1 Indo-European studies title, 1 preferred ethnic study title and 1 modern Paganism title. These titles can be selected from the recommended reading list in the Dedicant Program manual or the ADF web site, or chosen by the student, with prior approval of the Preceptor. (325 word min. each)

Complete. Book reviews include Gods and Myths of Northern Europe, Comparative Mythology, and Drawing Down the Moon. I may complete some other book reviews (particularly of Anglo-Saxon specific books) but those will be more for myself and/or for Oak Leaves.

A brief description, with photos if possible, of the Dedicant’s home shrine and plans for future improvements. (150 words min.)

Completed and posted here. Pictures attained of my altar as it was first set up, as it was in progress, and as it exists now (which is likely how it will exist for awhile). I have plans to add some actual God statues or symbols, but that will have to wait on budget and finding ones I like.

An essay focusing on the Dedicants understanding of the meaning of the “Two Powers” meditation or other form of ‘grounding and centering’, as used in meditation and ritual. This account should include impressions and insights that the Dedicant gained from practical experience. (300 word min)

Completed and posted here.

An essay or journal covering the Dedicant’s personal experience of building mental discipline, through the use of meditation, trance, or other systematic techniques on a regular basis. The experiences in the essay or journal should cover at least a five months period. (800 words min.)

Completed and posted here.

An account of the Dedicant’s efforts to work with nature, honor the Earth, and understand the impacts and effects of the Dedicant’s lifestyle choices on the environment and/or the local ecosystem and how she or he could make a difference to the environment on a local level. (500 word min)

Not completed, but I have notes started for this, plus several preparatory posts that I’ve put up here about my landbase and how I interact with it. This will probably be my next “big” essay that I tackle.

A brief account of each High Day ritual attended or performed by the Dedicant in a twelve month period. High Days attended/performed might be celebrated with a local grove, privately, or with another Neopagan group. At least 4 of the rituals attended/performed during the training period must be ADF-style. (100 words min. each)

Completed: Samhain, Yule, Imbolc, Eostara, Beltane/Maitag, Midsummer. Next will be Lammas/Lughnassadh and the Fall Equinox. I don’t expect these will be troublesome, as I write them up immediately following my rituals. I am shooting to have all 8 rituals be ADF COoR style, though they represent a few different hearth cultures.

ONE essay describing the Dedicants understanding of and relationship to EACH of the Three Kindreds: the Spirits of Nature, the Ancestors and the Gods. (300 words min. for each Kindred and 1000 words total)

I’ve posted several preparatory essays for this, but have not yet started on formulating the final essay. I’m a little intimidated by this requirement, since I don’t always feel like my attachments to the kindreds are “deep enough” or “good enough” yet to write this essay, but I know that I’m expected only to be DEVELOPING that relationship, not to have everything worked out. It’s only a year long program after all. I’ll probably attack this one after I do my Nature Awareness essay. I have some notes prepared for this as well.

A brief account of the efforts of the Dedicant to develop and explore a personal (or Grove-centered) spiritual practice, drawn from a specific culture or combination of cultures. (600 words min.)

Another requirement that feels HUGE to get started on. I’m not sure how I want to write about this, but since it’s an experiential essay, I imagine there’s not a lot that I can do wrong. Will need to make sure I document my travels through a few hearth cultures as I figured out where I belong (at least where I think I belong at the moment). Also, I need to talk about my experience as a solitary by choice, since that is figuring large in my practice, and in how I am searching for a long-distance Druid community as well. My notes on what does and doesn’t work for me in ritual will probably come in handy here.

The text of the Dedicant’s Oath Rite and a self-evaluation of the Dedicant’s performance of the rite. (500 word min.)

This is the one I have no idea how to approach. I’m wary of oath-making in general, so it will definitely be the last requirement I complete, because I want to make sure I have everything else feeling solid and finished. I’m going to be very careful about how I approach this, and honestly will be asking for advice on how to write an oath that I can feel comfortable with. If there was anything that would prohibit me from completing the DP, it would be this requirement – not too long ago I was getting prepared to take an oath to a different tradition, and that turned out poorly (before any oaths were made, fortunately). I don’t want the same thing to happen again, so I think I will continue to be hesitant about doing this. Still, the longer I practice this, the more comfortable it is (which is to be expected).

I never did a formal “first oath” when I started the DP – I just promised myself that I would finish it, and I think I can see the end in sight at this point. I’m well over half way done, and well ahead of the Wheel of the Year book in several regards. Now it’s just time to knock out some of the bigger essays that really show progress and how far I’ve come in the months that I’ve been on this journey.

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