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
Wednesday, February 21, 2018
Thursday, February 15, 2018
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.
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.
Monday, February 5, 2018
Pagan Consent Culture Reflection 2: Consent, Consensus, and Compassion
In her article on Matriarchy and Consent Culture, Yeshe Rabbit discusses the imbalances of power common to patriarchal systems that concentrate power in top of their hierarchy. Traditional models are a pyramid: the largest group being the producers of power at the bottom, followed by the consumers of power in the middle, and topped by the Arbiters of Power (Rabbit, 2008, p. 33). In this model, the producers hold the majority of the power, but a culture of fear cultivated over decades or even generations keeps them from exercising this power.
In a system like ADF with a consolidation of power in the top tier of the organization, there is little room for the voices of the folk with less power. Even when given opportunity to speak, they are often held back by their own fears of rejection and lack of hope in being heard, leading to silence as the form of consent for status quo. This is common when an organization belongs to a society with a similar structure. As Rabbit (2008) points out, “when pagans enter into spiritual relationships under a patriarchal system of power-over, in the effort to find the power we have been craving in the mundane world, we are susceptible to creating power schemes that replicate the imbalanced power dynamics to which we are accustomed” (p. 36).
The author goes on to describe what she refers to as the “Matriarchal “ model, which is essentially the same as the consensus decision-making model common to nonprofit organizations. In consensus-based groups, everyone’s voice is equally as important, and decisions are not final until buy-in is achieved from all parties involved. This is a helpful tool for maintaining healthy small group dynamics such as those found in a coven or local grove.
One of my classmates remarked that teaching compassion should be a first step: "if we learn to be compassionate, we will learn to be understanding to not only those that we will interact with, but also to ourselves.” Consensus shares its root word with consent, from the Latin, con, together, and sentire, to feel. It literally means, “to feel together.” Compassion, on the other hand, derives from the Latin, com, together, and pati, to suffer, and means, “to suffer together.” At first glance, it may seem these are synonyms, but I offer this: we must strive to maintain relationships through consent, through feeling together. It is only through consent that we will avoid the circumstances that cause the need for us to suffer together. Consent lessens the amount of suffering inherent in our relationships, and as a religion built on right relationship, this makes consent a far greater and more powerful virtue than compassion.
Rabbit, Y. (2008). Matriarchy & consent culture in a feminist pagan community. Pagan Consent Culture. Hubbardston, MA: Asphodel Press. pp. 31-42.
Saturday, February 3, 2018
Home and Hearth: A Reflection at Imbolc
When thinking about what the concepts of Home and Hearth mean to me, my thoughts went to the notion of chosen family. As we age, we move away from the mandated family we were given at birth to a more collective, chosen family of individuals to whom we freely give and receive love in the many ways that fulfill our lives.
In ADF, our Indo-European paganism is divided into factions based on our chosen “hearth” culture. This has led to a lot of confusion and feelings of isolation for folks, including me, because much like our chosen family, we, as pagans, get to choose with whom we build relationship as allies among the Kindreds.
If you look around the Prairie Home, you will see shrines to Brighid, Freyja, Hekate, Thor, Persephone, and Sky Father…not to mention the amazing depiction of the Earth Mother above the community shrine. This is what our Hearth Practice looks like.
We each have our chosen allies with whom we walk through the world in reciprocal relationship for the benefit of us all whether they be human, Deity, Ancestor, or Not-God. We have a say in who gets to join us at our Hearth and for how long they will walk with us on this journey through life.
As many of you know, Rev. Sara and I are in the middle of a class at Cherry Hill Seminary entitled, Pagan Consent Culture. The very first article in the book for the course by the same name is a piece by John Beckett on the notion of Personal Sovereignty. In his article, “Culture of Consent, Culture of Sovereignty,” Beckett (2008) discusses our individual “right to rule” ourselves AND the “obligation to rule rightly” (p. 2).
Though I am not typically a fan of Beckett’s work, there is merit in this statement:
We have a right to rule ourselves. Our personal sovereignty gives us the right to make decisions on our own behalf. We get to choose who comes into our homes, we get to decide what we want for dinner, we get to choose what we are going to wear.
We also get to choose whom we date, to whom we lend money, and to whom we offer hospitality. We even get to choose whether or not we will hug someone, regardless of how many times we’ve hugged them before.
We are each the bosses of ourselves which shows the importance of consent. Our society has us in the habit of making decisions for others without their input or permission. Consent is the only way we can truly respect the personal sovereignty of those around us.
Now, we also have an obligation to rule ourselves rightly. What does this mean? It certainly doesn’t mean we will be perfect. I will be the first to admit that I have made mistakes—a LOT of them, but each one holds a lesson that helps me to keep from making that same mistake again, each time, treating myself with self-compassion.
Self-compassion, suffering with the self (Latin com-together, pati-to suffer), builds a practice of learning how to give compassion to others, suffering with others. From there, I can truly build a practice of consent (Latin con-together, sentire-to feel), of learning how to feel with others before suffering takes place.
Seeking consent leads to healthy relationship dynamics. This practice is what will aid me in maintaining my personal sovereignty without diminishing the sovereignty of others.
Being in right relationship with those around us includes being in right relationship with ourselves. Right relationship with ourselves is the “Home” part of the Home and Hearth.
Home is where the heart is, inside of each of us, and at our center burns the living flame around which we build our hearth of chosen family and allies.
In short, Personal Sovereignty is being in right relationship with ourselves that we may build right relationship with those with whom we choose to share our journey. This, for me, is the essence of Home and Hearth.
In ADF, our Indo-European paganism is divided into factions based on our chosen “hearth” culture. This has led to a lot of confusion and feelings of isolation for folks, including me, because much like our chosen family, we, as pagans, get to choose with whom we build relationship as allies among the Kindreds.
If you look around the Prairie Home, you will see shrines to Brighid, Freyja, Hekate, Thor, Persephone, and Sky Father…not to mention the amazing depiction of the Earth Mother above the community shrine. This is what our Hearth Practice looks like.
We each have our chosen allies with whom we walk through the world in reciprocal relationship for the benefit of us all whether they be human, Deity, Ancestor, or Not-God. We have a say in who gets to join us at our Hearth and for how long they will walk with us on this journey through life.
As many of you know, Rev. Sara and I are in the middle of a class at Cherry Hill Seminary entitled, Pagan Consent Culture. The very first article in the book for the course by the same name is a piece by John Beckett on the notion of Personal Sovereignty. In his article, “Culture of Consent, Culture of Sovereignty,” Beckett (2008) discusses our individual “right to rule” ourselves AND the “obligation to rule rightly” (p. 2).
Though I am not typically a fan of Beckett’s work, there is merit in this statement:
We have a right to rule ourselves and the obligation to rule rightly.
We have a right to rule ourselves. Our personal sovereignty gives us the right to make decisions on our own behalf. We get to choose who comes into our homes, we get to decide what we want for dinner, we get to choose what we are going to wear.
We also get to choose whom we date, to whom we lend money, and to whom we offer hospitality. We even get to choose whether or not we will hug someone, regardless of how many times we’ve hugged them before.
We are each the bosses of ourselves which shows the importance of consent. Our society has us in the habit of making decisions for others without their input or permission. Consent is the only way we can truly respect the personal sovereignty of those around us.
Now, we also have an obligation to rule ourselves rightly. What does this mean? It certainly doesn’t mean we will be perfect. I will be the first to admit that I have made mistakes—a LOT of them, but each one holds a lesson that helps me to keep from making that same mistake again, each time, treating myself with self-compassion.
Self-compassion, suffering with the self (Latin com-together, pati-to suffer), builds a practice of learning how to give compassion to others, suffering with others. From there, I can truly build a practice of consent (Latin con-together, sentire-to feel), of learning how to feel with others before suffering takes place.
Seeking consent leads to healthy relationship dynamics. This practice is what will aid me in maintaining my personal sovereignty without diminishing the sovereignty of others.
Being in right relationship with those around us includes being in right relationship with ourselves. Right relationship with ourselves is the “Home” part of the Home and Hearth.
Home is where the heart is, inside of each of us, and at our center burns the living flame around which we build our hearth of chosen family and allies.
In short, Personal Sovereignty is being in right relationship with ourselves that we may build right relationship with those with whom we choose to share our journey. This, for me, is the essence of Home and Hearth.
Sunday, January 28, 2018
Pagan Consent Culture Reflection 1: Defining Consent and Why We Need It
As I finish up the first week of Cherry Hill Seminary's course on Pagan Consent Culture, I have thoughts. We have been tasked with completing this class and engaging in the work of creating a better culture of consent within our organization in light of the allegations against our founder and former Archdruid, Isaac Bonewits.
This week, we read through several excerpts from Yes Means Yes!: Visions of Female Sexual Power and a World Without Rape (Friedman & Valenti, 2008) with a focus on defining consent and taking a look at the general state of paganism as it relates to consent. From our discussions, I can see we still have a long way to go to truly embrace a culture of informed, enthusiastic consent. We tend to be quick to view this as an issue specific to patriarchal religions—one we like to believe doesn't exist in paganism. While I agree that much of our social norms originated with the religious over-culture, I strongly disagree that we are free from them in our own groups.
I have heard members of ADF discussing how much better we are than other groups, and I have to disagree here, as well. Power differentials along gender lines are definitely an issue in ADF just as much as in other areas. To date, we have never had a female Archdruid, and the argument for this is always, "well, it's an elected position, so it's not our fault.” Why aren't we lifting up our own women? If we are so much more progressive than other religious traditions, why are we still viewed as patriarchal from the outside? There are a lot of questions ADF needs to answer in terms of consent and equality within our own organization. That's why we are all here right now.
I have also heard complaints that young men are told to embrace their feminine side and learn how to share their feelings while in the same breath they are told they are “mansplaining.” This response is typical: the behavior of men is blamed on the confusing messages they receive from women. Such responses are subtle forms of victim-blaming (which I agree is a harsh term for the notion of blaming the person with the lesser power differential for the negative reaction), and these types of responses muddy the waters for real communication. These cycles place the responsibility for social change on the population with less power. This is why social change is slow and/or doesn't happen often.
I have heard that “you can just tell” when someone needs/wants a hug. In terms of consent for touch, I wholeheartedly support a move to a place where everyone is asked whether or not they want a hug. Every. Time. Yes, even for something as “harmless” as a hug. I know many people who will hug you back, albeit awkwardly, when they are hugged without being asked or when everyone else is hugging and it seems expected. The hugger may never know, because folks who don't want to be touched have learned how to “get it over with” as quickly as possible without making it weird. This is a primary issue within our culture: implied/assumed consent. If we really want to make a change in our groves, we need to make it important to ask every time before we touch someone, regardless of how many times we have hugged them in the past.
The pagan community is a place where folks who have been hurt seek refuge. Many of these individuals have past traumas we don't know or understand. Giving them the option to receive a hug or not is allowing them to decide if they are in the right frame of mind to be touched at that moment. For example, a woman in a domestic violence situation may have had a bad night with her partner the evening before a grove high day. When she gets there, to her safe place to pray, she wants to have her moment with the fire and let the flames help bring her healing and connection to the Kindreds. She may usually be open and very fond of hugs, but today is not that day. By forcing this woman to give everyone a hug, or assuming she wants to be hugged, we take away her power in that moment. She had a negative touch interaction that removed her personal sovereignty. She needs the space to be in control of her own body and not hug anyone if she chooses to help her heal. She will hug you to avoid confrontation, but it is not the choice she would have made if given the option.
Women and marginalized individuals yield to those with more power. We cannot truly embrace consent as a cultural change until we recognize that we need to provide space for folks to voice their personal desires AND to be heard and obeyed, even for something as seemingly simple as a hug. In terms of consent, we have a lot to learn, and until we recognize our own issues and truly examine the roles we play as individuals into feeding the cycles, those with less power will continue to be held from realizing their potential within our groups.
Friedman, J. & Valenti, J. (2008). Yes means yes!: Visions of female sexual power and a world without rape. New York, NY: Seal Press.
Cross-posted at Mountain Ancestors Grove, ADF.
This week, we read through several excerpts from Yes Means Yes!: Visions of Female Sexual Power and a World Without Rape (Friedman & Valenti, 2008) with a focus on defining consent and taking a look at the general state of paganism as it relates to consent. From our discussions, I can see we still have a long way to go to truly embrace a culture of informed, enthusiastic consent. We tend to be quick to view this as an issue specific to patriarchal religions—one we like to believe doesn't exist in paganism. While I agree that much of our social norms originated with the religious over-culture, I strongly disagree that we are free from them in our own groups.
I have heard members of ADF discussing how much better we are than other groups, and I have to disagree here, as well. Power differentials along gender lines are definitely an issue in ADF just as much as in other areas. To date, we have never had a female Archdruid, and the argument for this is always, "well, it's an elected position, so it's not our fault.” Why aren't we lifting up our own women? If we are so much more progressive than other religious traditions, why are we still viewed as patriarchal from the outside? There are a lot of questions ADF needs to answer in terms of consent and equality within our own organization. That's why we are all here right now.
I have also heard complaints that young men are told to embrace their feminine side and learn how to share their feelings while in the same breath they are told they are “mansplaining.” This response is typical: the behavior of men is blamed on the confusing messages they receive from women. Such responses are subtle forms of victim-blaming (which I agree is a harsh term for the notion of blaming the person with the lesser power differential for the negative reaction), and these types of responses muddy the waters for real communication. These cycles place the responsibility for social change on the population with less power. This is why social change is slow and/or doesn't happen often.
I have heard that “you can just tell” when someone needs/wants a hug. In terms of consent for touch, I wholeheartedly support a move to a place where everyone is asked whether or not they want a hug. Every. Time. Yes, even for something as “harmless” as a hug. I know many people who will hug you back, albeit awkwardly, when they are hugged without being asked or when everyone else is hugging and it seems expected. The hugger may never know, because folks who don't want to be touched have learned how to “get it over with” as quickly as possible without making it weird. This is a primary issue within our culture: implied/assumed consent. If we really want to make a change in our groves, we need to make it important to ask every time before we touch someone, regardless of how many times we have hugged them in the past.
The pagan community is a place where folks who have been hurt seek refuge. Many of these individuals have past traumas we don't know or understand. Giving them the option to receive a hug or not is allowing them to decide if they are in the right frame of mind to be touched at that moment. For example, a woman in a domestic violence situation may have had a bad night with her partner the evening before a grove high day. When she gets there, to her safe place to pray, she wants to have her moment with the fire and let the flames help bring her healing and connection to the Kindreds. She may usually be open and very fond of hugs, but today is not that day. By forcing this woman to give everyone a hug, or assuming she wants to be hugged, we take away her power in that moment. She had a negative touch interaction that removed her personal sovereignty. She needs the space to be in control of her own body and not hug anyone if she chooses to help her heal. She will hug you to avoid confrontation, but it is not the choice she would have made if given the option.
Women and marginalized individuals yield to those with more power. We cannot truly embrace consent as a cultural change until we recognize that we need to provide space for folks to voice their personal desires AND to be heard and obeyed, even for something as seemingly simple as a hug. In terms of consent, we have a lot to learn, and until we recognize our own issues and truly examine the roles we play as individuals into feeding the cycles, those with less power will continue to be held from realizing their potential within our groups.
Friedman, J. & Valenti, J. (2008). Yes means yes!: Visions of female sexual power and a world without rape. New York, NY: Seal Press.
Cross-posted at Mountain Ancestors Grove, ADF.
Wednesday, December 20, 2017
Solitary Winter Solstice for the Home Shrine
Prepare your ritual
space to include a fire or fire representation, a well representation such as a
bowl of water, a tree representation such as a stick collected from outside, your
chosen divination system, and several rounds of offerings. The offerings listed
below are typically common and are named simply to give you ideas. Please
revise this to fit your needs and the supplies you have on hand. After you have
arranged your items as you would like them, begin by finding your center…
Grounding and
Centering
For a guided Two
Powers meditation, ADF Members please click here: https://www.adf.org/system/files/members/orders/bardic-alchemy/oba-two-powers.mp3
Lighting the Fire
As you speak the
following, light your flame or imagine your fire representation coming to life
and connecting to all fires.
As I light this sacred flame,
kindled from the Great Flame that lies in all fires, I connect my shrine to all
shrines, my flame to all flames, my fire to THE Fire to light my way in this
work.
Purification and
Opening Prayer
Light a stick of
incense from the flame or dip your fingers in a small bowl of water. Wave the
smoke around you from feet to head or mark your third eye, heart, and palms
with water. Place the incense into an incense burner when done.
“May I be pure that I may pass
through the Sacred.
May I pass through the Sacred that
I may attain the Holy.
May I attain the Holy that I be
blessed in all things.” –Ceiswir Serith
House Spirit Offering
Prepare an offering
for your house spirits. Common offerings include clean, fresh water, small
snacks, and shiny objects.
Spirits of place who share my home,
Be welcome at my table,
Share in the hospitality I offer to
you,
And add your energy to this work.
I invite you to celebrate this
Solstice with me.
House Spirits, accept my offerings
and invitation.
Inspiration
Light incense or offer
a few drops of a spirit or scented oil.
Spirits of Inspiration, join me, on
this, the longest eve of winter.
Bring warmth to my words that they
may warm the hearts of those who hear.
Bring eloquence to my speech that
my words be laced with beauty.
Guide my words that they be gifts
to the Kindreds.
Inspiration, accept my offering.
Earth Mother
Offer grains or bread.
Gentle guardian of the Earth,
Mother to us all,
Support and strength, foundation
and hope,
Great Earth Mother, Hear my call.
I see you in the flowers, now
asleep below the land.
I see you in the trees, the
streams, and the prairies.
I see you in each of us, for we are
all made from you and to you we shall return.
Earth Mother, I honor you.
Earth Mother, accept my offering.
Statement of Purpose
Through the sunset of the year, I
have come to the time of the Winter Solstice,
in remembrance of the blessings I
have received throughout the year.
On this longest night, as the sun
sinks down into the Underworld,
I name this flame the beacon of
hope to stand against the darkness
until the sun is born again in a
bright dawn of joyful celebration.
Recreating the Cosmos
Prepare an offering
for each of the hallows to bless them and prepare them to be the Gates.
Burning bright, the Flame before
me,
Lighting paths the night would
hide,
Shine your light upon my shrine.
Sacred Fire, show the way to worlds
unseen,
Sacred Fire, burn within me.
Offer incense or a
drop of oil to the Flame.
Flowing deep, the Well before me,
Washing clean to purify,
Reflect the light upon my shrine.
Sacred Waters, show the way to
worlds unseen,
Sacred Waters, flow within me.
Offer silver to the
Well.
Standing tall, the Tree before me,
Lifting high the Fires light.
Deeply rooted on my shrine.
Sacred Tree, show the way to worlds
unseen,
Sacred Tree, grow within me.
Cense and/or asperge
the Tree.
Gatekeeper Offering
and Opening the Gates
Prepare an offering
for the Gatekeepers.
A child of the Earth is calling,
To the Keepers of the Ways Between,
To those who guide and guard the
ways,
Gatekeepers, All, hear my words!
To you, Keepers of Keys who opens
the ways,
To you, Guardians of Liminal
Spaces,
To you, Guides outside of time and
space,
Gatekeepers, All, hear my words!
Come to my Fire, and stand beside
me!
Openers of Ways, Masters of Time,
Liminal Beings, Allies in travel,
Gatekeepers, accept my offering!
Make offering and
prepare to open the Gates:
Gatekeepers, join your magic with
mine…
As you speak the words
to open each gate, trace a counterclockwise circle above each in turn.
May the Well sink deep into the
bosom of the Earth, down below the Chaos of Potential, and open as a Gate to
the Underworld.
May the Fire rise high into the
heavens, far above the Chaos of Order, and open as a Gate to the Upper Realms.
May the Tree hold fast the ways
between and open as a Gate to the world behind ours in the Middle Realm.
Bring your hands
together in front of you and part them wide as you speak the following:
By our words and by our deeds,
Gatekeepers, let the Gates be opened!
Pause for a moment and
feel the opening of the Gates, stepping you outside of time, and meet the
Kindreds with joy and purity of intention in your heart.
Invitation to the
Ancestors
Offer coins to the
Well.
You who have gone before me
Those of blood and bone,
Those of heart and honor,
Those of hearth and spirit,
Be warmed and welcomed by my fire.
Bring the wisdom of your journeys
To brighten the spirit of hope
On this, the longest night.
Ancestors, accept my offering.
Invitation to the
Nature Kin
Offer grains, seeds,
or clean water.
You of the middle realm
Standing side by side with me,
Sharing in the bounty of the Earth
Mother,
Guiding my feet along her paths,
Be warmed and welcomed by my fire.
Bring the purity of your hearts
To brighten the spirit of hope
On this, the longest night.
Nature Kin, accept my offering.
Invitation to the
Shining Ones
Offer incense, oil, or
spirits.
You who dwell on high
Granters of Vision’s Truth
Bestowers of Wisdom’s Grace
Gilded Guardians of Inspiration’s
Muse
Be warmed and welcomed by my fire.
Bring the powers of your healing
To brighten the spirit of hope
On this, the longest night.
Shining Ones, accept my offering.
Key Offerings to the
Sun
Offer incense, oil, or
spirits.
As the darkness descends upon the land
and all is blanketed in white and cold,
I speak of the promise of new
beginnings that shine down from the Sun.
Bright, shining Flame of Hope, I
honor you this day.
Your rays kiss the Earth to bring
forth new life,
Life which sustains and nourishes
Earth’s Children.
Where your Fires touch the Waters,
The Waters are set to dancing,
Rising into the Sky to join the
Court in shimmering splendor,
And falling back to the Earth to
bring the blessings of the Sky to her people.
Sacred Sun, I honor your role in sustaining
the Earth, bringing light and life to the land.
Sacred Sun, accept my offering.
Final Offering
Offer oil or spirits.
Offerings made, freely given by
head, heart, and hand.
I offer freely of my words, of my
love, and of my stores.
May my words rise high through the
Fire.
May my words drop into the Well.
May my words echo through the Tree.
May they carry my offerings
throughout the Realms.
Kindreds, All, accept my offerings!
Omen
Prepare to take an
omen using your preferred method.
May the true sight be upon me.
May the true words be mine.
May the Kindreds grant me the wisdom
and wit
To understand their blessings.
Take and interpret your omen.
Waters of Life
Prepare a cup of water
or your preferred beverage.
During this time of the year when
the waters of the sky come down in soft, icy stillness, I reflect on the magic
that lies within them:
All waters are, by their very
nature, sacred
Welling up from the Underworld
carrying the wisdom of the Ancestors
To pool where it will in the middle
realm
Where it is kissed by the Sun and
rises
High into the sky to pool among the
heavens
And rain down upon the Earth
To be drawn back into the land and
prepare to repeat the dance,
The Dance of the Waters.
For a time, I set these Waters
apart,
Water that quenched the thirst of
beggars and kings alike,
That they may hold the blessings
offered to me by the Kindreds, Three.
Just as I place my offerings into
the Fire that they may be transformed into a form that is useful to the
Kindreds,
So, too, do I ask that their gifts
be transformed into a form that I may receive.
Ancestors, send your blessings up
and fill this cup from the Well of Wisdom.
Ancestors, grant me your blessings
in the Waters.
Noble Kin, fill this cup from the
Spring of Renewal.
Noble Kin, grant me your blessings
in the Waters.
Shining Ones, send your blessings
down and fill this cup from the Cup of Inspiration.
Shining Ones, grant me your
blessings in the Waters.
Raise the cup as you
speak the following:
Blessings, flow through me, sustain
me, renew me!
Behold! The Waters of Life!
Drink from your cup,
spending a moment of quiet reflection on the omens you have received and how
these may be made manifest in your life.
Thanking the Beings
Ancestors who’ve gone before,
Noble kin and Spirits of Nature,
Shining Gods, Goddesses, and
Deities,
For all your aid and guidance,
I give you full honor and thanks.
Kindreds, All, I thank you.
Thanking the
Gatekeeper and Closing the Gates
Gatekeepers, All, for all your aid,
You have my full honor and thanks.
Gatekeepers, I thank you.
As you speak each of
the following, trace a clockwise spiral above each Gate to close it.
May the Well be but water once
more.
May the Fire be but flame upon my
shrine.
May the Tree be but wood, and
May all be as it was before,
Save for the blessings our work has
made manifest before me.
Gatekeepers, let the Gates be
closed.
Thanking the Earth
Mother
Earth Mother, All Mother, Our
Mother,
For all you have given to me,
For upholding and supporting me,
Earth Mother, I thank you.
Thanking Inspiration
For honeying my words and silvering
my tongue.
Spirits of Inspiration, I thank
you.
Closing the Rite
After closing the
rite, extinguish the flame or leave it to burn safely, as desired.
May the work done here today be the
seeds of blessings to blossom in the year to come. This rite is ended.
Wednesday, November 29, 2017
Daily Shrine Devotional
To those who stand beside me, Sharing from my table and warmed by my fire;
To those who’ve gone before me,
Providing wisdom from below;To those who shine upon me,Allies granting vision;And to the Earth MotherWhose gifts of plenty feed and nourish us,Whose strength supports us,And whose love surrounds us,I honor you.Accept these gifts of incense and devotionAs I uphold the oaths I have spokenTo love the land, honor the Gods, and serve the folk.May you be blessed by my good works and offerings.So say we all.
To those who’ve gone before me,
Providing wisdom from below;To those who shine upon me,Allies granting vision;And to the Earth MotherWhose gifts of plenty feed and nourish us,Whose strength supports us,And whose love surrounds us,I honor you.Accept these gifts of incense and devotionAs I uphold the oaths I have spokenTo love the land, honor the Gods, and serve the folk.May you be blessed by my good works and offerings.So say we all.
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