Beginning Trance: Building the Inner Grove

As Rev. Ian Corrigan points out, the skills of seership, of perceiving and moving in the Otherworlds, are seated in the human imagination. To the Ancients, the human mind was part of the spiritual world, and the spiritual world directly impacted the material world.  The Otherworld was the place where the stories lived, the home of the Deities and the Ancestors. As Professor Dumbledore said, “Of course this is happening in your mind, Harry. That doesn’t make it less real.”

In order for us to move freely from our world into the Other and back again with success and control, it is helpful to begin by creating a safe place, a place within our own minds, where we are in control of where we go, with whom, and for how long. This space is our inner temple, our inner grove, our inner nemeton. It is deliberately constructed and can be modified at any time to suit our needs.

The idea is that we can train ourselves through several “waypoints” to enter the mists and arrive in these spaces, travel to wherever we need to go (or host guests), and move back through the mists to where we began in our waking minds.

The inner grove, threshold locale, is near to where we begin; we just need to build a path to get from here to there. We begin by conjuring the Mists of the Between. Literally, these are mists that arise for you when you need to travel to another location. The path through them may always be the same, but the location will be defined by your purpose. 
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In your minds eye, see before you a swirling fog, swirling mists reflecting light in tiny rainbows, thick and obscuring your vision entirely. Before you, one of these waypoints begins to materialize. What is it? Is it a sign? Is it a landmark? Keep track of what you see and where as you walk along the path.

As the Mists of the Between begin to part, you find yourself in your inner grove.  Here, you must build your own space. Much like creating your shrine at home, you create your personalized inner grove to reflect the nature of your work in this place. Look around and find a place the Fire. Build and light the Fire. Now, find a space and dig the Well. Find the Tree you want to build relationship with as your World Tree. If you need to, move it, or plant one and watch it grow to maturity right before your eyes. Later, this Tree may be a Gate through which you travel to other realms. 

With your hallows completed, you have some decisions to make, but we will save them for another time. Take a good look at what you have built today that you may arrive and find everything where you left it.

Call the Mists once more, and follow your path back.
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You will need to complete this work at least three times on your own to finish building and designing your space. You have a space and all three Hallows. You will need an altar or working space for your nemeton. You may wish to give your nemeton a different name.

You may need to take a step back and practice conjuring the Mists. These you may do at the beginning of your work every time, and use the mists as the method for entering into trance. You may arrive at your nemeton and practice conjuring the mists there to be able to watch them grow and ebb as you call them.

After you have completed construction and successfully made it to and from your nemeton alone through the mists at least three times, you are ready to use this method to move between the worlds. You may wish to begin by inviting your allies to meet you in this space so that they can find you there. You may want to call a spirit kin to travel through the mists of magic with you to get to your nemeton that this ally may always be able to guide you through the mists. It all depends on how you frame your practice.

Remember, when you enter into a trance space, at any time, you can conjure the mists and follow the path to arrive in your nemeton, safe and secure. And from there, you will always be able to find your way home.

Now, you are ready for full-blown trance journeys. Don’t forget to keep a journal!

The Sacrality of the Bees at Beltaine

The Sacrality of the Bee has long been celebrated.

The Ancient Egyptians believed that the bee was created out of the Tears of the sun god, Ra.  At the temple of Aphrodite, the priestesses were called the “Melissae”, which means “honeybees,” and Aphrodite herself was called Melissa, the Queen Bee. Pythagoreans worshipped bees as Aphrodite’s sacred creatures, who in their honeycombs create perfect hexagons; their endless symmetry exemplified the underlying order in the cosmos. In Lithuania, the goddess of bees is Austeja. She was responsible for fertility and growth and was also the patron deity of families.

Bees are the foundation of a healthy ecosystem. Flowers that are visited more often by bees will produce larger and more uniform fruit than those visited less often. This beneficial effect of pollination is most obvious in tree fruit. More than 100 important crops are pollinated by honeybees. 80-95% of the plant species found in natural habitats require animal-mediated pollination.

Bees also provide health benefits. Bee pollen is known to ward off infections and is typically present in raw, unfiltered honey, but absent from filtered/processed honey. Raw honey can counter pollen allergies and contains natural antioxidants called polyphenols, which help block free radicals and reduce the risk of heart disease and cancer. It heals ulcers and promotes healthy sleep by fostering the release of melatonin in the brain.

Royal Jelly, a secretion bees use to provide nutrients to their larvae and adult queens, is said to boost fertility and help women become pregnant. Recent research has shown that royal jelly improves short-term memory in Alzheimer’s patients by combating the free radicals that plague the fragile, unsaturated fatty acids that compose brain tissue. It also helps with menopause symptoms and improves collagen in the skin.

In ancient times, honey was also used to treat burns and wounds because of the observable healing properties. We now know that by reacting with the body’s fluids to make hydrogen peroxide, raw honey creates an inhospitable environment for bacteria thus sterilizing wounds.

Bee colonies are divided into groups based on jobs: drones, worker bees, nurse bees, etc. Each bee has an important job that must be performed as part of their unit or the whole hive with suffer. Jobs are assigned based on ability and have nothing to do with gender. For example, the nurse bees, who secrete the royal jelly and care for the young, are not all females. Worker bees are not all males. Gender, in the social hierarchy of bees, is not a concern. The only bee that has to be female is the Queen. Out of the millions of bees in the colony, only one has a gender-role—and that is the one whose job is tied to physical procreation.

Fertility is not about gender. Traditional Beltane festivals that celebrate copulation (and make children’s rites very awkward) are focusing on that one job: but the entire ecosystem relies on the efforts of many, many more. Mirrored in our own society, we have long been fighting for equal rights and equal pay for equal work. There is a gross misconception that some genders are better suited to certain types of work. The bees teach us that this just isn’t so. Gender isn’t a box that we must live in, limiting who we can become as we evolve as humans. Gender doesn’t define our strengths and weaknesses.

What about bees and the ways they relate to one another can we hope to apply to our communities? In addition to acceptance of the gender spectrum, bees are very organized, laborious, disciplined, and tireless. Bee spirits have a strong work ethic and are capable of high levels of productivity. They are social creatures that live within communities, all working together for the health of the colony. These are traits we can and should strive to espouse.

When a new queen is ready to take over, the old queen leaves with a large portion of her offspring to form a new colony. The swarm is the mobile colony with the queen at the center in search of a new place to call home. It is this behavior that has led to the Wiccan/Pagan practice known as “hiving off.” As the new High Priest/Priestess completes their training, it is expected that they will create and foster their own “colony” and continue to practice and begin to teach on their own. Swarms are highly misunderstood and often seen as a threat, but they are actually a natural part of the healthy growth of the community. New covens, groves, or practicing groups are not a threat. New groups need to coexist along side the groups with more tenure so they can learn and be prepared to continue the work when the Elder group has reached end-of life. This is what is supposed to happen, and we need this diversity and room to expand.

Beltane is about the fertility of the land, and there is no greater symbol of the healthy ecosystem, all aspects in balance, than the bee. The hive is the symbol of community and harmony. The fruits of their labors are beneficial to all. During this time of heightened awareness of the growing and changing landscape around us, remember the lessons of the bees. You can follow your dreams and be who you want to be. You can work together with your neighbors and friends to keep your community healthy. And your healthy community will improve the health of the world. New hives will arise, and instead of viewing this as a threat, give them room to grow and feed the community in their own way. We don’t have to all be the same. How much different would it be if we were each given the freedom to succeed? Listen to the bees.

Introduction to the Two Powers Meditation

Guided meditations often have as specific intent: to show you something, to allow your mind to open to deeper thought around a topic or imagery, or to introduce you to someone, to name a few.

The Two Powers Meditation is a grounding and centering exercise that also guides the participants through basic energy attunement. The “guide” talks the participants through a series of images and energy movement practices in order to root them in the here and now as well as connecting them to the greater cosmos—all while maintaining a firm grasp on the self at the center.

Begin, seeker, with the breath…Centering
The beginning portion of the meditation guides the participants to feel themselves in their bodies, to mark their “you are here” point sin the cosmos and find the place within them that is the “center” of their beings.  It may be in a person’s abdomen where their center of gravity lies, it may be at their root chakra, it may be a quiet place in their mind that they have built over time as a point to regain composure. It is up to the individual to determine “where” their center is located. Taking a moment to simply breathe will slow down the thoughts in the mind and prepare the participants to begin the visualization.

Grounding: Connecting to the Earth Power
This first script of guided imagery leads the participants through a transformative process in which they become some sort of tree or similarly rooted, leafy being. Without beginning with “imagine you are a tree,” participants may elect to follow the imagery their mind selects for them based on personal experience and imagination. Some will see themselves as a tree naturally, some will become their favorite type of plant, and some will even remain humanoid while “growing roots“ from the portions of their bodies that are touching the ground (feet for those standing, feet and perhaps legs/rear for those seated). All of these are correct.

As the roots are sent downward, the participants are instructed to find water. This ethereal water beneath us is a metaphor for the power that lies within the earth, and by tapping this power to draw the energy upward, they allow their bodies to drain away the things that would distract us from the rite or working at hand. As the participants inhale and draw the water up, they may feel a cooling sensation in their “roots” that then translates psychosomatically to their feet and legs.  As the waters are drawn into the body, the physical manifestations may or may not accompany their journey, though many feel the waters as a “sense of heaviness” often ending in a tingling on their forehead in the third eye locale.

Drawing Down the Sky Power
The second half of the meditation is similar to the ground portion where the seekers went downward to find a pool of power, only in the opposite direction.  The guide has the participants, rooted to their seat, send their inner sight heavenward to connect with a “star” or “light” above them. Some guide may have the participants each choose their own star, while others may guide them to draw directly from the sun. Similar to the variations in growing roots, the type of upper-realm light energy is not an important distinction. It is of interest to note that the image of starlight chosen by the guide will be universal among the participants rather than chosen internally, making this a fundamental piece of creating the group mind necessary for working the rite.

As the participants reach outward from themselves, their grounding via roots into the earth will keep them from moving away into trance or falling out of sync with the other participants. Once the sky power is tapped, same as with the earth power, the rays of light are focused by the participants in their mind’s eye (using their imagination) to a single beam that shines down directly onto their heads. As this power touches the water drawn up in the first half of the meditation, the participants may feel the “water” changing, sometimes as a swirling sensation, sometimes as a warming of the “cool” waters. Others may find themselves looking at themselves from a third-party vantage and watch as steam arises from their flesh (however it may be appearing at that moment) as the heat from the sky power touches the water.  The psychosomatic sensations often travel down the participants’ bodies, sometimes faster than the guide describes, until they are spilling from their collective roots and into the waters of the earth.

Standing at the Center and Group Connection
The guide allows the participants to rest in this place where they are filled with both the earth powers cycling downward and the sky powers cycling upward, with each of them at the center of their own microcosm. After this connection is stabilized and the energy movements are fully controlled, the guide reminds the participants that though they are one at the center, they stand in a wider center, each one a single pillar in a “grove,” thus moving the entire group to the center of the cosmos in that moment.

Being at the center connected to one another is an important part of preparing those assembled to enter into the rite with a sense of purpose, relieved of the turmoil or mental distractions that were with them when they arrived, and primed for moving energy multiple times throughout the course of the service.

Solidarity Moving Forward: Ending the Meditation
The Two Powers ends with a releasing of the water and light energy and a rescinding of the roots to allow the participants to move about more freely and continue with the rite. This is habitually followed by either a group prayer or a song to maintain the headspace created by the meditation as the folk and ritual participants take their places and begin speaking and making offerings.

Liturgy: Placement in the Rite 
There are several arguments made regarding where the Two Powers fits into an ADF Core Order of Ritual. Some prefer this to be done prior to the processional to prepare the folk before any part of the rite begins. Others wait until the Earth Mother and Sky Father/Inspiration are called prior to tapping into the powers.  There is merit to both of these methods, though the recommendation is to look at the purpose and structure of the rite as well as the makeup of the congregation before making this decision.

Important questions to ask include:
• Are there children present? What ages?
• Are there a lot of other people around (public space, etc.)?
• Are there a lot of other noises (busy roads, etc.)?
• Are there other guided meditations present in the script, such as a gatekeeper meditation?
• How long is the rite and for how long are you allowed to use the space?

There are several other forms of grounding and centering that folks have used, and as long as the imagery and purpose are clear and relevant to the rite that follows, these options will provide the same types of results. Variations to the script include the addition of hearth-specific imagery, place-specific terminology, Earth Mother and Sky Father imagery, and thematic seasonal elements. Common alternatives include the Blood, Breath, and Bone meditation, Tree Meditation, among others.

Waters of Purification and Talisman Creation

A Talisman and Waters of Purification Blessing for a New Mother-to-be

[Mother-to-be] brings forth a string of beads (similar to a rosary) and a vessel for waters to place in her birthing tub.

As your womb swells to full fertile beauty,
We are blessed with spring all around us.
The flowers have been blooming, just as you have bloomed.
The trees have flowered, just as you have flowered.
The land sighs in relief as the snows of winter finally pass us by,
Just as you prepare to sigh in relief for the new blessing brought forth from your body—as a seed emerges from its casing to reach for the sun.
We bless this talisman, brought together by those who love and support you,
That it may be a source of strength and blessing throughout your ordeal.

Assembled folk, join your voice with mine to send our energy and love into this talisman that Brittany may draw on our love and support when she needs us,
no matter how far we may be from her.
In this talisman, we store for you our love.
In this talisman, we store for you our support.
In this talisman, we store for you our fellowship.
As this resides with you, so, too, do we reside with you.
With this beside you, you are never alone.

[Toning]

To seal these blessings within, we place this talisman in the Well,
Where the waters flow up from the bosom on the Earth Mother.
By the combined energies of those here,
By the power of the Mothers who have gone before,
By the power of Earth Mother herself,
Be sealed and holy,
Jewels of Birthing.
So say we all.

[Dip Water from the Well]

May these Waters,
Drawn up from deep within the Earth,
Bless your birthing waters,
Bringing you strength and easing your pain,
Guiding this new life into the world
In health, harmony, and joy.
So say we all.

Nine-Fold Mother's Blessing

A Blessing for a new Mother-to-be

[Mother-to-be], join us here at the hearth to receive the blessings of the Kindreds and the Folk.
For each part of the blessing, the [Mother-to-be] is censed in a full circle

May the Shining Ones bless you with love
That your heart may be opened to prepare you for the new love in your life

May the Ancestors bless you with clarity of mind
That your head may be sharp with wit for decision-making

May the Nature Spirits bless you with strength
That your body may be strong for the work required of you

By Fire, be blessed with inspiration
That your voice be made clear to prepare you for speaking your truth

By Holy Well, be blessed with purification
That your hands be made clean for the life you will cradle

By Sacred Tree, be blessed with attention
That your ears be made open to prepare you to hear and understand

The Land beneath you bless you with stability
That your foundation be not shaken

The Sea around you bless you with peace
That anxiety be kept at bay.

The Sky above you bless you with sunshine
That happiness spring forth from this birth experience

Nine circles made about you.
Nine blessings infused in your spirit.
May you be infused with the blessings that will support you in the journey ahead.
From the center of your being, growing outwards from your womb
Many blessings abound as you engage with the voice of your mothering.
Brittany, let these blessings strengthen you through your labor,
Let these blessings fill you with the joy of new life,
Let these blessings expand to your child and brighten both your lives.

By the Deities above,
By the Ancestors below,
By the Noble Kin by your side,
By the Fire,
By the Well,
By the Sacred Tree,
By the Land,
By the Sea,
By the Sky,
These blessings are sealed within you to use when you need them.

So say we all.

Pagan Consent Culture Reflection 4: Reclaiming Touch and Final Thoughts

In the excerpt, Phyllis K. Davis (1999) discusses the healing potential of physical touch. I have read several articles on the power of touch to bring healing and well-being, particularly emotional, to patients in the hospital. Working in a children's facility, I was exposed to the power of touch through the programs put in place to have volunteers come in and spend time holding the babies. Research shows that babies who are held grow and thrive far more than those who are not. We started to see greatly improved health outcomes for our little ones when we added physical contact with other humans outside of typical treatment protocols in a more holistic approach to healing.

The suggested activities seem useful to someone who is attempting to reclaim touch. As a person without touch trauma, I can see why one would need to practice things like asking for a hug in a group or exchanging back massages. These are the types of things one sees often at pagan gatherings--but what if these things spontaneously arise and trigger a victim of previous abuse? This is why ALL touch needs consent. When we decide we need physical contact, we must remember that our need is only one-half of the equation. True consent requires both parties to have the chance to make an informed choice and respond with enthusiasm or decline with grace without fear of retribution or violation.

As I move on from this work, I look toward fleshing out the final project into a full course designed to teach others what healthy small group dynamics look like, power differentials and how to handle them, and conflict resolution--all framed in an atmosphere of consent. Some of these lessons were easy, and some were difficult to learn, because societal mores tell us that social hierarchy dictates how much say we have (or, rather, do not have) over our own bodies, lives, and choices. Personal sovereignty is not a game. It is not something we should have lost, but it is something we need to work to reclaim. This work won't be easy, but I am in it for the duration. I hope you will join me.

Davis, P.K. (1999). The power of touch. Carlsbad, CA: Hay House, Inc. pp. 192-209

Pagan Consent Culture Reflection 3: In the Midst of Avalon and ADF

I chose to read, “In the Midst of Avalon, Casualties of the Sexual Revolution,” by Katessa S. Harkey, because I had only recently heard about the Marion Zimmer Bradley (MZB) story of abuse a mere few weeks before the Isaac Bonewits accusations surfaced. Though this may be painful, I wanted to know more. The author writes from a historical perspective, citing many sources and leaving biases and conclusions out of the narrative, for which I am grateful. There are several points she raises that intersect with my current state of mind:

First, Katessa S. Harkey (2008) points out the difficulty in digesting accusations against a prominent individual posthumously (p. 204), because in most cases, there is "insufficient evidence to determine whether the posthumous claims are justified" (p. 205). This, from the commentary I have read, is where most of us lie in terms of Bonewits. Much like MZB, context from other areas of his life have added much fuel to the fire. Individuals have come forward revealing conversations they had with Bonewits directly expressing his views on Greek Love and “intergenerational relationships,” as MZB and Walter Breen called it--a practice that gives modern neopagans pause. This is definitely where many of us have stalled in our processing of the information.

Secondly, she discusses the apparent necessity many folks feel for separating an artist from the works, if this is possible. Do we now throw away all the work Bonewits has done to build this church to which we belong? Do we rebrand? Do we set the whole thing on fire and go our separate ways? These are the typical reactions readers had to MZB's works. It seems ADF members are experiencing a "psycho-spiritual tainting by association," and we are not entirely sure how to handle this (Harkey, 2008, p. 207).

Third, in Harkey's example of the underlying current of MZB's worldview as seen in Mists of Avalon, I am reminded of the underlying content in Bonewits', The Pagan Man, in which Bonewits himself muses on the mistakes he had made in his past regarding sexuality. Knowing a bit more about his personal life outside of ADF definitely informs the interpretation of his words in this title.
Finally, I completely agree with Harkey's (2008) conclusion that "we need to tell our history truthfully so that the mistakes of the past need not be repeated" (p. 212). It is in the spirit of transparency that we will heal from this. He must look at our flaws and the flaws of those who have gone before us, for these, too, hold lessons that will help us to evolve. If we deny or hide the ugly parts of our past, much like the accusations against MZB and Bonewits, they will return to haunt us and discredit us without us having the ability to engage in conversation, to right wrongs where possible, and to move forward with healing and dignity and a plan to keep these types of things from happening again. After all, that's why we're all here right now.

Harkey, K.S. (2008). In the Midst of Avalon, Casualties of the Sexual Revolution. Pagan Consent Culture. Hubbardston, MA: Asphodel Press. pp. 194-212.