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Posts Tagged ‘anglo saxon’

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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