Indeed, that is the question. Svartasol posted her thoughts about heathen mysticism as a spectrum, and recently, Idhavelli Hof's Lore Group discussed the either-or pendulum, including stereotypes concerning folkish groups and not-so-folkish groups (typed: "universalist" for that particular discussion). I tend to agree with Svartasol and Valgrind that heathenry needs all gradients of a magical spectrum in order to function as true community. The conversation has begun; have we open ears to listen?
Using Svartasol's scale, I would say that I fall somewhere between 3.5-4. While my experiences with deity are not terribly regular, I do work with a group that performs spae/seidr, I read runes with a little ability, and I have also a talent for galdr (through vocalizing/singing and music), during which my experiences with deity are most pronounced. I self-identify as liodhruna, and have begun studying this craft in earnest for use in the seidr group and spae rite. Within heathenry, I'm fairly eclectic (or "universalist") in that I have connections to both the Germanic and the Celtic deities, as well as some First Nations sympathies. I see the practice of heathenry as both a cultural folkway and a spiritual path, and I seek to consciously bring more of these tribal elements of both into my life.
During the discussion of "folkish vs. universalist," we were discussing the stereotypes put forth by each side about the other. Our hof is already well on our way to being considered "universalist," if one follows the belief that there should be no WOO in heathenry. We have a hof-sponsored seidr group, a rune study group and monthly blots/fainings that are sometimes rich with coincidence and synchronicity. Some members are unabashedly dual-trad, which is anathema to many a folkish group. The discussion came to be, however, after a comment was made that one of the rituals chosen for the film "The Folk" was termed "wiccany" by a viewer. There was some discussion of "fluffy bunnies" being akin to newbieism, and votes against Wicca-bashing, then movement into the idea of a strict folkish practice vs. something less lore-bound.
I am a strong believer in one truth: that one's relationship with deity is personal. Whatever works for that person is fair game, whether it be a by-the-book adherence to Christianity or Germanic Paganism, or whether it is a hodge-podge of elements gathered from various faith paths over the course of a lifetime. I also believe that if one chooses to joins a group that claims to worship the Aesir and the Vanir, as our hof does, one be mindful and respectful of that fact during ritual and group sponsored events and leave other pantheons at home.
I suppose also this question depends on whether or not one views heathenry as a folkway or as a religious practice. Believing in gods at all is fairly mystical act, and I would say that one who believes in the gods is suspect of a little woo. However, I know a lot of hand spinners who can spin for days and never once drop into trance, whereas I have to be very careful of when and where I decide to drop a spindle. Same goes for the rhythmic chores of milking, sweeping, or churning, and it makes wonder had I been ur-heathen, I might not have gotten a lot of work done around the house!
I wanted to share my thoughts on the subject. Experiencing woo, or the unexplained, is different for everyone, but perhaps the discussion going on in heathenry will help to open minds rather than close them to the subject. Acceptance is important for all parties, as the solvency of our heathen communities depends on it.
06 July 2009
01 July 2009
Recap of Idhavelli Hof's Thing 2009
Where: Umstead State Park, Camp Crabtree
When: 26-28 June 2009
Members of the Hof's Rede visited the campsite the Sunday before the event, to survey the facilities and decide just where everything would take place. The site consisted of two units, though we ended up using one unit due in accordance with our registration numbers. There were many private cabins, most containing 2-4 bunks, and a large central washroom/shower facility. The site also boasted a large, rustic hall with a hearth at one end, and a large commercial kitchen on the other. (Upon seeing the kitchen facilities, pantry and the enormous fridge and freezer, I was quite content to prepare the meals for this event.)
A few Hof members arrived early and spent the night Thursday night in fellowship. I arrived shortly after Noon on Friday, bearing a carload of food and a little flustered from my goose chase, my search for DEET-free insect repellent. After unpacking the coolers to the fridge and freezer, I found my shared cabin before returning to the main hall for lunch and a little relaxation before beginning dinner prep. Getting to know the gas range was a little frustrating, and service ran a bit behind schedule, but on the whole meals went fairly well.
I was blessed indeed to have so many volunteers for meal prep and clean-up. I'm a control freak, especially when it comes to food service, so letting things go and accepting a not perfect result is something I am slowly learning how to do. Cooking for 20+ folks and keeping everything straight for a menu and service is stressful enough, but add to that the heat, and trying to decide what tasks to delegate to volunteers and it's enough to make one burst with frustration. I didn't. Having a proper kitchen workspace and storage made cooking this year's meals almost pleasurable. Slaving by myself over a hot grill in the heat and humidity for two days last year certainly put this year's amenities in perspective.
After Friday supper, we cleaned up the kitchen and took a brief break before seidr. After negotiating some changes to the role sheet due to illness, we gathered for seidr and performed the rite. All being said, I think it went well. There was some uncertainty for some folk in the new order, but we eventually settled into the familiar pattern of the rite we've practiced many times. Post seidr, many of the folk stayed in fellowship around the campfire, eventually moving into the main hall once the fire was left to coals.
Saturday morning started early with breakfast service and some toddler herding in the kitchen. Breakfast was had before the morning "Hail Day" worship (since it really wasn't a proper blot), followed by clean-up and some free time before our Annual Membership Meeting.
Our Jarl had returned in time for the Membership Meeting, and we began with welcoming our newest members and announcing our one year-members eligibility to vote. Following the announcements, we began the election process for two incoming Rede Members at Large and an unopposed reinstatement of our Jarl. We reviewed current submissions for a possible logo, entering into a longer discussion about Hof values and how they might be made into a graphic representation. The last item of business was a discussion of whether or not we should continue holding monthly blots. There was an overwhelming opposition to making only a few blots per year and those nearer high holidays. It was agreed that better planning was needed, as well as a more enthusiastic crowd of volunteers was desired for the blot's coordinator to perform their function. It was the consensus that social events should also be held, and that fellowship might be incorporated into the blot in the form of a shared meal following worship.
Lunch service went well, for the most part, and was followed by two of our scheduled workshops: homemade jam making and naalbinding. These workshops were both well attended and enjoyed by those in attendance. During this time I began the more intense prep for the feast. Supper was served by 6:30 and there was just enough, even with three folks out sick. There were almost too many trying to help with clean-up after supper, but it finished up quickly. There was a short break after dinner before we met around the fire pit before symbel.
It was decided that symbel would be held in the hall, so we retired there with horns and cups for toasts and boasts. There was much in the way of praise and friendship at table, and I feel we all bonded more at that table than at any other time during the weekend. All too soon it was time for sleeping, though some folk stayed in the hall performing divination with runes and scrying.
Morning, a final breakfast, then a full cleaning of the site. Re-loading the coolers with leftovers took up most of my time during clean-up. I did clean the range and double check the kitchen in general before saying it was good enough for my approval. When the ranger came, we were inspected and released in short order. A few of us had lunch before heading to our respective homes.
Some things to consider for next year:
-Separate prep and clean-up shifts in the kitchen.
-Obtaining warming trays/chafing dishes and Sterno for keeping things warm before service.
-Begin meal prep one full hour before service. (warming trays will help this)
-Hof coffeemaker, a machine not a person.
-Announce communal snacks. No trail mix and hardly any fruit or frozen fruit bars were had.
-Bring more tea. Make the simple syrup so folks can have it sweetened if they wish.
-Check with any special diet folks to find out exactly what they eat.
-Do meal planning and shopping myself; too much cat herding this year for little benefit.
-Post menu in kitchen so work-shifters know what they're doing to help.
Where: Umstead State Park, Camp Crabtree
When: 26-28 June 2009
Members of the Hof's Rede visited the campsite the Sunday before the event, to survey the facilities and decide just where everything would take place. The site consisted of two units, though we ended up using one unit due in accordance with our registration numbers. There were many private cabins, most containing 2-4 bunks, and a large central washroom/shower facility. The site also boasted a large, rustic hall with a hearth at one end, and a large commercial kitchen on the other. (Upon seeing the kitchen facilities, pantry and the enormous fridge and freezer, I was quite content to prepare the meals for this event.)
A few Hof members arrived early and spent the night Thursday night in fellowship. I arrived shortly after Noon on Friday, bearing a carload of food and a little flustered from my goose chase, my search for DEET-free insect repellent. After unpacking the coolers to the fridge and freezer, I found my shared cabin before returning to the main hall for lunch and a little relaxation before beginning dinner prep. Getting to know the gas range was a little frustrating, and service ran a bit behind schedule, but on the whole meals went fairly well.
I was blessed indeed to have so many volunteers for meal prep and clean-up. I'm a control freak, especially when it comes to food service, so letting things go and accepting a not perfect result is something I am slowly learning how to do. Cooking for 20+ folks and keeping everything straight for a menu and service is stressful enough, but add to that the heat, and trying to decide what tasks to delegate to volunteers and it's enough to make one burst with frustration. I didn't. Having a proper kitchen workspace and storage made cooking this year's meals almost pleasurable. Slaving by myself over a hot grill in the heat and humidity for two days last year certainly put this year's amenities in perspective.
After Friday supper, we cleaned up the kitchen and took a brief break before seidr. After negotiating some changes to the role sheet due to illness, we gathered for seidr and performed the rite. All being said, I think it went well. There was some uncertainty for some folk in the new order, but we eventually settled into the familiar pattern of the rite we've practiced many times. Post seidr, many of the folk stayed in fellowship around the campfire, eventually moving into the main hall once the fire was left to coals.
Saturday morning started early with breakfast service and some toddler herding in the kitchen. Breakfast was had before the morning "Hail Day" worship (since it really wasn't a proper blot), followed by clean-up and some free time before our Annual Membership Meeting.
Our Jarl had returned in time for the Membership Meeting, and we began with welcoming our newest members and announcing our one year-members eligibility to vote. Following the announcements, we began the election process for two incoming Rede Members at Large and an unopposed reinstatement of our Jarl. We reviewed current submissions for a possible logo, entering into a longer discussion about Hof values and how they might be made into a graphic representation. The last item of business was a discussion of whether or not we should continue holding monthly blots. There was an overwhelming opposition to making only a few blots per year and those nearer high holidays. It was agreed that better planning was needed, as well as a more enthusiastic crowd of volunteers was desired for the blot's coordinator to perform their function. It was the consensus that social events should also be held, and that fellowship might be incorporated into the blot in the form of a shared meal following worship.
Lunch service went well, for the most part, and was followed by two of our scheduled workshops: homemade jam making and naalbinding. These workshops were both well attended and enjoyed by those in attendance. During this time I began the more intense prep for the feast. Supper was served by 6:30 and there was just enough, even with three folks out sick. There were almost too many trying to help with clean-up after supper, but it finished up quickly. There was a short break after dinner before we met around the fire pit before symbel.
It was decided that symbel would be held in the hall, so we retired there with horns and cups for toasts and boasts. There was much in the way of praise and friendship at table, and I feel we all bonded more at that table than at any other time during the weekend. All too soon it was time for sleeping, though some folk stayed in the hall performing divination with runes and scrying.
Morning, a final breakfast, then a full cleaning of the site. Re-loading the coolers with leftovers took up most of my time during clean-up. I did clean the range and double check the kitchen in general before saying it was good enough for my approval. When the ranger came, we were inspected and released in short order. A few of us had lunch before heading to our respective homes.
Some things to consider for next year:
-Separate prep and clean-up shifts in the kitchen.
-Obtaining warming trays/chafing dishes and Sterno for keeping things warm before service.
-Begin meal prep one full hour before service. (warming trays will help this)
-Hof coffeemaker, a machine not a person.
-Announce communal snacks. No trail mix and hardly any fruit or frozen fruit bars were had.
-Bring more tea. Make the simple syrup so folks can have it sweetened if they wish.
-Check with any special diet folks to find out exactly what they eat.
-Do meal planning and shopping myself; too much cat herding this year for little benefit.
-Post menu in kitchen so work-shifters know what they're doing to help.
09 June 2009
Contemplating Seidr Group Hamingja
A quick note: I've decided not to participate in the International Pagan Values Blogging Month. While I've been going back to basics in a lot of ways, I find that my mental focus is not long enough at this time for deep speculation analyzing ethics and values. I'm reading IPVBM, just not participating actively. Just not up to the challenge at present.
Seidr group meeting last night was frustrating in many ways to me. Our post-Spring Quest schedule has begun, and last meeting we met with Sky Bradshaw, a local voodou manbo who had participated in our spa rite last November at RiverBend. We asked her to share some of her experience working with spirit in her tradition and discuss similarities between seidr/spa and voodou rituals she's attended/performed. I appreciated the perspective, and noted a lot of similarities between what she was describing and how I also experience Spirit. It seemed many others of the group enjoyed Sky's lecture as well.
Last night's work was based around group trancework and attempting to look at the group's Hamingja (luck) and discovering if any particular gods or wights are near to us or support us. I was personally more interested in the former than the latter for reasons I will discuss more fully later.
Starfire acted as guide, and Thrundr drummed lightly (a soft heartbeat upon a frame drum). I found that the drumming didn't work well for me, and instead, listened to the low and constant white noise of the basement humidifier. I could feel the energies of some of the members in the room, and others not at all. As my trance deepened, so did the energies of others vanish. The guide would ask us what we knew or saw of the Hamingja of the group, then, what we knew or saw of spirits or deities close to the group. I focused on the Hamingja.
I don't know what I was expecting, but I found myself in a dense, opaque fog like smoke. It was neither hot nor cold, moist nor dry, but it was all that I could see. In hindsight, this makes sense. As a member of the group, I was viewing the Hamingja from very close up, if not from within. Just like when you are so close to something very large, it is impossible to tell what exactly you're looking at, let alone get a feel for its shape. I did not have time to shift my perspective before I was asked to share what I saw, then immediately what wights or gods I recognized.
Because of this, my perception of the second query sent things fluttering and skittering across my sight line. Hooves, antlers, bones, wings, the crunch of leaf litter, the scent of musk and whiskey, a flash of pale flesh and sinew. That was all. Certainly a lot of symbols I could attach to gods or wights, but nothing definite. I did not feel significant deity presence, however, outside of familiar energies members of the group work with, though I don't necessarily know their names. Which is a fine segue into the issue of the evening--our eclecticism.
With the inception of the seidr group, we discussed whether or not it would be an Idhavelli Hof sponsored group. If yes, we were obliged to keep things Germanic/Norse, and if not, then we were at liberty to discuss that option. We decided to be a hof-sponsored group. This was decided with the consent of our non-heathen members who were content with making their own translations and adaptations of spirit to work within that construct. At that point, in the beginning, we were fairly balanced in heathen to eclectic and it worked. Over the last year, we've had people leave for various reasons, and now we are well over half of our number eclectic. I didn't think this would be a problem, considering we had made the initial agreement to work Germanic/Norse seidr and spa.
Last night we had a discussion as to whether or not that was what we were all still expecting to do, because for Thrundr, at least, it seemed there was a pull away from this agreement. This arose mostly from discussing further whether or not the group had or should have a patron god. The argument was sound: if we are indeed a seidr group, the choice of patron is clear--Freyja, and arguably Odin or Frigga. If we consider others, are we truly a seidr group, especially if that god comes from outside the Germanic/Norse pantheon. Of course not. Thrundr and I agreed that this was the context we have been working under, and the construct we agreed to as a group beginning our study and practice. Changing this would fundamentally alter the group, perhaps to the loss of members. (That is not to say that keeping to this won't also lose us members who long for something more eclectic, but at least we'll have held to our word and our wyrd. Speaking of Hamingja...)
What was finally agreed upon was that there would be no specific patron. The guide would still make offering to the deity or entity of their choice for the group (typically the Nornir, or the ancestors), and individual seers would make offering to whomever they chose to work with for the session. In our private work, we might invite other deities/spirits from outside the Germanic/Norse pantheons in that we might experiencing working with them, but always keeping an eye to honoring the gods of the hof. I get the feeling that this still isn't sitting well with everyone, that it is a compromise, and that this discussion is not over.
It seems the problem lies in an individual's patron god/dess feeling somehow slighted if another deity is honored above them in the ritual space, and that individual may or may not be able to work because of a lost connection with their patron. Personally, I am not owned. I have no patron, though I do have a small number of deities that I work with regularly. And, I understood what was proposed when we agreed this would be a Germanic/Norse working group, and have no conflicts because I agreed to the terms. I gave my word and dedicated to this group. And so I will continue.
Also, the point was made that we need to be more like kin if this group is going to work. Plans for social outings are being made, some time to give us each an opportunity to know each other better, more intimately. As with any magical group, there has to be trust, and deepening our knowledge of other members cannot hurt. Also, someone suggested that we individually share who we work with and how we get to a place where we can perform spa/seidr. This will be good for those who need to hear it, but I don't think it ultimately matters. So long as you're present, enthused and ready to work, that's all that matters in the end. I feel like getting everyone on that page is the bigger task, and the more difficult one.
I'm going to be looking at Winifred Hodge Rose's articles on Germanic soul-lore once more. I feel I have some work to do there, as well as starting work on my new altar. Very shortly, renovation of our living room will be complete and we will again have a mantle to house the ancestor altar. Perhaps then things in my head will begin to feel more settled.
Seidr group meeting last night was frustrating in many ways to me. Our post-Spring Quest schedule has begun, and last meeting we met with Sky Bradshaw, a local voodou manbo who had participated in our spa rite last November at RiverBend. We asked her to share some of her experience working with spirit in her tradition and discuss similarities between seidr/spa and voodou rituals she's attended/performed. I appreciated the perspective, and noted a lot of similarities between what she was describing and how I also experience Spirit. It seemed many others of the group enjoyed Sky's lecture as well.
Last night's work was based around group trancework and attempting to look at the group's Hamingja (luck) and discovering if any particular gods or wights are near to us or support us. I was personally more interested in the former than the latter for reasons I will discuss more fully later.
Starfire acted as guide, and Thrundr drummed lightly (a soft heartbeat upon a frame drum). I found that the drumming didn't work well for me, and instead, listened to the low and constant white noise of the basement humidifier. I could feel the energies of some of the members in the room, and others not at all. As my trance deepened, so did the energies of others vanish. The guide would ask us what we knew or saw of the Hamingja of the group, then, what we knew or saw of spirits or deities close to the group. I focused on the Hamingja.
I don't know what I was expecting, but I found myself in a dense, opaque fog like smoke. It was neither hot nor cold, moist nor dry, but it was all that I could see. In hindsight, this makes sense. As a member of the group, I was viewing the Hamingja from very close up, if not from within. Just like when you are so close to something very large, it is impossible to tell what exactly you're looking at, let alone get a feel for its shape. I did not have time to shift my perspective before I was asked to share what I saw, then immediately what wights or gods I recognized.
Because of this, my perception of the second query sent things fluttering and skittering across my sight line. Hooves, antlers, bones, wings, the crunch of leaf litter, the scent of musk and whiskey, a flash of pale flesh and sinew. That was all. Certainly a lot of symbols I could attach to gods or wights, but nothing definite. I did not feel significant deity presence, however, outside of familiar energies members of the group work with, though I don't necessarily know their names. Which is a fine segue into the issue of the evening--our eclecticism.
With the inception of the seidr group, we discussed whether or not it would be an Idhavelli Hof sponsored group. If yes, we were obliged to keep things Germanic/Norse, and if not, then we were at liberty to discuss that option. We decided to be a hof-sponsored group. This was decided with the consent of our non-heathen members who were content with making their own translations and adaptations of spirit to work within that construct. At that point, in the beginning, we were fairly balanced in heathen to eclectic and it worked. Over the last year, we've had people leave for various reasons, and now we are well over half of our number eclectic. I didn't think this would be a problem, considering we had made the initial agreement to work Germanic/Norse seidr and spa.
Last night we had a discussion as to whether or not that was what we were all still expecting to do, because for Thrundr, at least, it seemed there was a pull away from this agreement. This arose mostly from discussing further whether or not the group had or should have a patron god. The argument was sound: if we are indeed a seidr group, the choice of patron is clear--Freyja, and arguably Odin or Frigga. If we consider others, are we truly a seidr group, especially if that god comes from outside the Germanic/Norse pantheon. Of course not. Thrundr and I agreed that this was the context we have been working under, and the construct we agreed to as a group beginning our study and practice. Changing this would fundamentally alter the group, perhaps to the loss of members. (That is not to say that keeping to this won't also lose us members who long for something more eclectic, but at least we'll have held to our word and our wyrd. Speaking of Hamingja...)
What was finally agreed upon was that there would be no specific patron. The guide would still make offering to the deity or entity of their choice for the group (typically the Nornir, or the ancestors), and individual seers would make offering to whomever they chose to work with for the session. In our private work, we might invite other deities/spirits from outside the Germanic/Norse pantheons in that we might experiencing working with them, but always keeping an eye to honoring the gods of the hof. I get the feeling that this still isn't sitting well with everyone, that it is a compromise, and that this discussion is not over.
It seems the problem lies in an individual's patron god/dess feeling somehow slighted if another deity is honored above them in the ritual space, and that individual may or may not be able to work because of a lost connection with their patron. Personally, I am not owned. I have no patron, though I do have a small number of deities that I work with regularly. And, I understood what was proposed when we agreed this would be a Germanic/Norse working group, and have no conflicts because I agreed to the terms. I gave my word and dedicated to this group. And so I will continue.
Also, the point was made that we need to be more like kin if this group is going to work. Plans for social outings are being made, some time to give us each an opportunity to know each other better, more intimately. As with any magical group, there has to be trust, and deepening our knowledge of other members cannot hurt. Also, someone suggested that we individually share who we work with and how we get to a place where we can perform spa/seidr. This will be good for those who need to hear it, but I don't think it ultimately matters. So long as you're present, enthused and ready to work, that's all that matters in the end. I feel like getting everyone on that page is the bigger task, and the more difficult one.
I'm going to be looking at Winifred Hodge Rose's articles on Germanic soul-lore once more. I feel I have some work to do there, as well as starting work on my new altar. Very shortly, renovation of our living room will be complete and we will again have a mantle to house the ancestor altar. Perhaps then things in my head will begin to feel more settled.
22 May 2009
Divination: 09 April Rune Cast
Concerning commitment, dedication, enthusiasm with regard to present concerns about my future work within the seidr group, as well as how to translate those things to my relationship with self (motivation in weight loss, depression and becoming a better vessel for spirit work and for myself).
Who showed up:
Laguz, Elhaz/Algiz*, Mannaz*
Inguz, Berkana*, Ansuz*
Uruz*, Hagalaz, Eiwaz
* representing runes in the first draw, with Uruz face down. The other four runes were drawn for more concise direction/punctuation on the reading. I've grouped them accordingly, each of the three groups representing major elements of myself in what I'm calling this transition state.
Group One represents where I've been, or the elements of self/practice that I wish to change or augment. Laguz is a symbolic capstone to the other two, representing the deep emotional sea I've been exploring for the last year or more (represented by my connection with Ran, my experience of nearly drowning early in my childhood, and depression). Elhaz/Algiz, the elk-sedge, represents the more stagnant waters of the sacrificial bog. Though I am not the sacrifice, I am petrifying in my static state, the spirit self rotting beneath the waters of Laguz. Mannaz represents social status, or keeping up appearances. The external perception does not belie the turbulence or the disturbances within the self. I'm a good actress...
Group Two represents the opposite extreme, perhaps where I want to be, but more realistically, what I need to obtain in order to balance Group One. Inguz represents the joy of living, of experiencing the natural and the sprint worlds with all of my senses (this relates to the passion inferred in enthusiasm, dedication, these words relating to a possible future connection with Ing-Freyr, something that has been suggested for about six months). Berkana is the new and unexpected growth, the realization of new life from one once thought dead, the renewal of spring, rebirth after hardship, etc. (Berkana might also represent a goddess, perhaps Freyja, or Perchta, the mysteries of the feminine divine, as well as good counterpoint to Freyr.) Ansuz is the river mouth, where water begins and ends its cycle, but it is also wise speech, and I can't help but associate it with my spirit self as liodhruna, a singer of spells, galdr, and aiding magic in this way within the group, but also in order to perform transformative and restorative magic for myself. (However, this could also be Odhinn, who has been looking me over from a distance, but has not yet tapped me on the shoulder...)
Group Three represents a bit of where I am right now, between two worlds, in the liminal space of the transition. Uruz being overturned suggests a strength I don't yet see, within myself or coming from without (perhaps the gods or the runes or others within the seidr group). Hagalaz and Eiwaz hint at the need for change and pose a warning of what might fail if I don't step upon the path.
Now that the article on the subject of enthusiasm and dedication is complete, it is time to act. Time to start listening, and to prepare for the process of the work. I recognize already the portents of what may proove to be a significant lifestyle change in order to acheive this, and I am in the process of making lists (not terribly spiritual, but it works for me) of what spirit is communicating to me. I'm trying to avoid negotiating with myself, which is my tendency, and just let go. Risk is on my list, and that is the most difficult bullet-point for me to swallow. That tells me it is the very first one I should tackle!
Who showed up:
Laguz, Elhaz/Algiz*, Mannaz*
Inguz, Berkana*, Ansuz*
Uruz*, Hagalaz, Eiwaz
* representing runes in the first draw, with Uruz face down. The other four runes were drawn for more concise direction/punctuation on the reading. I've grouped them accordingly, each of the three groups representing major elements of myself in what I'm calling this transition state.
Group One represents where I've been, or the elements of self/practice that I wish to change or augment. Laguz is a symbolic capstone to the other two, representing the deep emotional sea I've been exploring for the last year or more (represented by my connection with Ran, my experience of nearly drowning early in my childhood, and depression). Elhaz/Algiz, the elk-sedge, represents the more stagnant waters of the sacrificial bog. Though I am not the sacrifice, I am petrifying in my static state, the spirit self rotting beneath the waters of Laguz. Mannaz represents social status, or keeping up appearances. The external perception does not belie the turbulence or the disturbances within the self. I'm a good actress...
Group Two represents the opposite extreme, perhaps where I want to be, but more realistically, what I need to obtain in order to balance Group One. Inguz represents the joy of living, of experiencing the natural and the sprint worlds with all of my senses (this relates to the passion inferred in enthusiasm, dedication, these words relating to a possible future connection with Ing-Freyr, something that has been suggested for about six months). Berkana is the new and unexpected growth, the realization of new life from one once thought dead, the renewal of spring, rebirth after hardship, etc. (Berkana might also represent a goddess, perhaps Freyja, or Perchta, the mysteries of the feminine divine, as well as good counterpoint to Freyr.) Ansuz is the river mouth, where water begins and ends its cycle, but it is also wise speech, and I can't help but associate it with my spirit self as liodhruna, a singer of spells, galdr, and aiding magic in this way within the group, but also in order to perform transformative and restorative magic for myself. (However, this could also be Odhinn, who has been looking me over from a distance, but has not yet tapped me on the shoulder...)
Group Three represents a bit of where I am right now, between two worlds, in the liminal space of the transition. Uruz being overturned suggests a strength I don't yet see, within myself or coming from without (perhaps the gods or the runes or others within the seidr group). Hagalaz and Eiwaz hint at the need for change and pose a warning of what might fail if I don't step upon the path.
Now that the article on the subject of enthusiasm and dedication is complete, it is time to act. Time to start listening, and to prepare for the process of the work. I recognize already the portents of what may proove to be a significant lifestyle change in order to acheive this, and I am in the process of making lists (not terribly spiritual, but it works for me) of what spirit is communicating to me. I'm trying to avoid negotiating with myself, which is my tendency, and just let go. Risk is on my list, and that is the most difficult bullet-point for me to swallow. That tells me it is the very first one I should tackle!
19 May 2009
Approaching Spirit Work with Enthusiasm and Dedication, Part III
Part III of this entry will discuss some elementary skills whose practice will keep the spirit worker enthused, brushing the dust off and polishing up what have become routine cycles and making them enjoyable again. Some of my suggestions might seem simple, rudimentary, or even remedial, but remembering why we do what we do, why we desire to honor our gods and ourselves through our work takes getting to the roots, revealing our basic spiritual skeleton vital to our practice...
First and foremost the spirit worker needs to listen. Tuning in to oneself, ones gods, and ones community is key. After answering the questions discussed in Part II of this article--tuning in to oneself--the next step is listening through daily meditation. We're getting back to basics, sitting with ourselves and with spirit and listening to the discourse constantly occurring between the two. In the routine of our lives and, often, our spiritual practice, we forget to do this simple but important step. Without listening to spirit first, one might end up doing work that is unnecessary, inadequate, or irrelevant to the needs of oneself, the gods or ancestors one works with, or ones community. Listening in meditation helps to focus and realize a need. Listening may reveal that there is no need as well. In a spiritual practice that has become routine, one might hold ritual simply because one always has, not because there is any need or even desire to do so (perpetual Imbolc, forgetting why a holy day exists yet rotely performing ritual every 02 February). This is a prime example of how a spiritual practice can become hollow and unfulfilled. Meditation is the first step to simplifying, recovering a basic skill that for some is the entirety of their spiritual practice.
Secondly, a spirit worker should understand that there is a time for study and a time for experience, as well as a time for serious work and a time for play. While studying might be considered fun for many of us, we must not mistake it for play. However, experience can be play; taking a long nature walk, dancing in the rain, gardening, working on crafts or items for use in ritual (to include mead, prayer beads, divination tools, etc.). Enjoying the process of constructing a rite, a verse honoring ones ancestors or patron deity, or creating a blend of herbs for tea or incense can be as satisfying as piecing together a relevant and historically accurate outline. It does not make one a better or more focused spirit worker being serious all the time. Have a sense of humor, like the gods and spirits do. It will break up the monotony of any routine and give ones practice some levity--it might even be fun!
For some, this may be all that is needed to revitalize what has become a flat spiritual routine. Simplicity is good, and even in what follows I am not suggesting one take them to elaborate extremes. Here are some further elements one might consider adding into a spiritual practice involving a group. This is not a point by point outline, merely some suggestions that I've considered adding not only to my solitary practice, but also working into our seidr group.
Sacrifice / Risk - as my friend vervainrose mentioned, this is "giving oneself over, body and soul, to the service of spirit." Allowing oneself to fully experience can be a sacrifice if one is used to being in control of every little detail of a rite. This means taking a risk, offering up something dear to you, something you will miss or that it pains you to lose. *This is not referring to ordeal work, bloodletting, or bodily harm.* A stanza of the Havamal asks, do you know how to sacrifice? Do you know how much to give, how much to offer? If not, it's time to listen and meditate again. In the group setting, this might mean making oneself open to new experiences, lowering personal boundaries, or using improvisation. Improve is risk, the unscripted action, giving oneself over to the spirit of the moment, or moving as spirit moves you. It can be uncomfortable, and it can be invigorating.
Dramaturgy / Reenactment - this might be more scripted, or at least thought out in advance. One suggestion made by a member of our seidr group was that we extract a passage from the Lore and each take turns reenacting it in the different roles. There might be a myth or story particularly relevant to a rite being planned by the group worth experiencing instead of simply reciting. In essence, one is giving oneself over to the experience of the gods *Again, not ordealwork*, as a way of setting the scene or tone of a rite. The use of drama in ritual goes back to the ancient Greeks, and probably well before that. The idea of catharsis, a purification of the emotions by vicarious experience, especially through drama, was posited by Aristotle in Poetics, and makes for kinetic and exciting rites if used properly. If none in your group have a flair for the dramatic, this might complicate a rite more than is necessary. Use at your discretion.
Sacred Space / Setting oneself apart - using ritual wear, costumes, masks, or props and seasonal or appropriate decorations to set yourself and the ritual space apart. This includes simple elements like calling quarters or drawing a circle, placing a nice vase of seasonal flowers on your hearth, or even lighting a candle or incense. One might also use prayer beads, wear a piece of ritual jewelry or robes (or not) to bring yourself present to the ritual. This can be as easy as saying aloud that the space you are in, or are entering, is sacred. The transition from the mundane to the sacred, and crossing the invisible line of liminal space in between, is an important element to all ritual. The moment before spirit drops, or trance is reached, or offerings are made...you will recognize it if you are listening.
Enthusiasm / Energy - regaining that "wild spirit edge" that vervainrose suggested some months ago. I feel that if group members come prepared for the work, open and focused and with intent, then energizing is an easier feat to achieve. Of course, there are many ways of raising energy, or calling energy, the most commonly utilized are drumming, music, or dance, though chant and poetry can also work. These may be spontaneous, adding an element of risk and improv, or they may be planned. This is where we become enthused as spirit workers.
Focused intent - Being present and mindful of oneself and spirit eases the transition from mundane to spiritual space. Bring desire and it is easy to be enthused. The key is to focus on the intent of the ritual and stop going through the motions. A ritual consists of deliberate work, consciousness, and purpose. Group success hinges on members being engaged, active and receptive to spirit, enthused and prepared for the work.
Finally, the most important part of the ritual setting, in my opinion, is a sense of reciprocation, exchange, and gratitude. Listening is a huge part of this. We hear, feel and experience what our gods and spirits have given us, and we make ritual to honor and return their favor. Leaving a ritual knowing unequivocally that the intent has been met, the need satisfied, an exchange and sacrifice made, it is this feeling that will enliven and enthuse us, revitalize our practice, and renew us as dedicants to the work.
Writing this was a process of re-learning these simple but essential elements to revitalize my spiritual path, my commitment and dedication to the work, and enthusiasm about the process of spirit work. I think these are fairly universal ideas, and in that regard I hope some of them serve to aid others. If you have comments, or wish to share your experience with approaching spirit work with a renewed sense of dedication and enthusiasm, I look forward to reading them.
Be well! Be enthused!
First and foremost the spirit worker needs to listen. Tuning in to oneself, ones gods, and ones community is key. After answering the questions discussed in Part II of this article--tuning in to oneself--the next step is listening through daily meditation. We're getting back to basics, sitting with ourselves and with spirit and listening to the discourse constantly occurring between the two. In the routine of our lives and, often, our spiritual practice, we forget to do this simple but important step. Without listening to spirit first, one might end up doing work that is unnecessary, inadequate, or irrelevant to the needs of oneself, the gods or ancestors one works with, or ones community. Listening in meditation helps to focus and realize a need. Listening may reveal that there is no need as well. In a spiritual practice that has become routine, one might hold ritual simply because one always has, not because there is any need or even desire to do so (perpetual Imbolc, forgetting why a holy day exists yet rotely performing ritual every 02 February). This is a prime example of how a spiritual practice can become hollow and unfulfilled. Meditation is the first step to simplifying, recovering a basic skill that for some is the entirety of their spiritual practice.
Secondly, a spirit worker should understand that there is a time for study and a time for experience, as well as a time for serious work and a time for play. While studying might be considered fun for many of us, we must not mistake it for play. However, experience can be play; taking a long nature walk, dancing in the rain, gardening, working on crafts or items for use in ritual (to include mead, prayer beads, divination tools, etc.). Enjoying the process of constructing a rite, a verse honoring ones ancestors or patron deity, or creating a blend of herbs for tea or incense can be as satisfying as piecing together a relevant and historically accurate outline. It does not make one a better or more focused spirit worker being serious all the time. Have a sense of humor, like the gods and spirits do. It will break up the monotony of any routine and give ones practice some levity--it might even be fun!
For some, this may be all that is needed to revitalize what has become a flat spiritual routine. Simplicity is good, and even in what follows I am not suggesting one take them to elaborate extremes. Here are some further elements one might consider adding into a spiritual practice involving a group. This is not a point by point outline, merely some suggestions that I've considered adding not only to my solitary practice, but also working into our seidr group.
Sacrifice / Risk - as my friend vervainrose mentioned, this is "giving oneself over, body and soul, to the service of spirit." Allowing oneself to fully experience can be a sacrifice if one is used to being in control of every little detail of a rite. This means taking a risk, offering up something dear to you, something you will miss or that it pains you to lose. *This is not referring to ordeal work, bloodletting, or bodily harm.* A stanza of the Havamal asks, do you know how to sacrifice? Do you know how much to give, how much to offer? If not, it's time to listen and meditate again. In the group setting, this might mean making oneself open to new experiences, lowering personal boundaries, or using improvisation. Improve is risk, the unscripted action, giving oneself over to the spirit of the moment, or moving as spirit moves you. It can be uncomfortable, and it can be invigorating.
Dramaturgy / Reenactment - this might be more scripted, or at least thought out in advance. One suggestion made by a member of our seidr group was that we extract a passage from the Lore and each take turns reenacting it in the different roles. There might be a myth or story particularly relevant to a rite being planned by the group worth experiencing instead of simply reciting. In essence, one is giving oneself over to the experience of the gods *Again, not ordealwork*, as a way of setting the scene or tone of a rite. The use of drama in ritual goes back to the ancient Greeks, and probably well before that. The idea of catharsis, a purification of the emotions by vicarious experience, especially through drama, was posited by Aristotle in Poetics, and makes for kinetic and exciting rites if used properly. If none in your group have a flair for the dramatic, this might complicate a rite more than is necessary. Use at your discretion.
Sacred Space / Setting oneself apart - using ritual wear, costumes, masks, or props and seasonal or appropriate decorations to set yourself and the ritual space apart. This includes simple elements like calling quarters or drawing a circle, placing a nice vase of seasonal flowers on your hearth, or even lighting a candle or incense. One might also use prayer beads, wear a piece of ritual jewelry or robes (or not) to bring yourself present to the ritual. This can be as easy as saying aloud that the space you are in, or are entering, is sacred. The transition from the mundane to the sacred, and crossing the invisible line of liminal space in between, is an important element to all ritual. The moment before spirit drops, or trance is reached, or offerings are made...you will recognize it if you are listening.
Enthusiasm / Energy - regaining that "wild spirit edge" that vervainrose suggested some months ago. I feel that if group members come prepared for the work, open and focused and with intent, then energizing is an easier feat to achieve. Of course, there are many ways of raising energy, or calling energy, the most commonly utilized are drumming, music, or dance, though chant and poetry can also work. These may be spontaneous, adding an element of risk and improv, or they may be planned. This is where we become enthused as spirit workers.
Focused intent - Being present and mindful of oneself and spirit eases the transition from mundane to spiritual space. Bring desire and it is easy to be enthused. The key is to focus on the intent of the ritual and stop going through the motions. A ritual consists of deliberate work, consciousness, and purpose. Group success hinges on members being engaged, active and receptive to spirit, enthused and prepared for the work.
Finally, the most important part of the ritual setting, in my opinion, is a sense of reciprocation, exchange, and gratitude. Listening is a huge part of this. We hear, feel and experience what our gods and spirits have given us, and we make ritual to honor and return their favor. Leaving a ritual knowing unequivocally that the intent has been met, the need satisfied, an exchange and sacrifice made, it is this feeling that will enliven and enthuse us, revitalize our practice, and renew us as dedicants to the work.
Writing this was a process of re-learning these simple but essential elements to revitalize my spiritual path, my commitment and dedication to the work, and enthusiasm about the process of spirit work. I think these are fairly universal ideas, and in that regard I hope some of them serve to aid others. If you have comments, or wish to share your experience with approaching spirit work with a renewed sense of dedication and enthusiasm, I look forward to reading them.
Be well! Be enthused!
21 April 2009
Approaching Spirit Work with Enthusiasm and Dedication, Part II
Part II
How do we become dedicants? How do we again become enthused by our gods, our practice, our spirituality as a whole?
These are questions I've been pondering the last few months. They were sparked by a fellow member of the seidr group I belong to, and I have been considering them in a deeply personal way as well as with regard to the group. After Friday 17 April, our group will be shifting gears, and I want to bring some thoughtful discussion points to the conversation, as well as any suggestions I begin to implement into my own practice. And while everyone's approach to their spiritual work is different, I feel that the following points are fairly universal.
I believe one must ask oneself the question: how much time/energy do I have to invest in my spirit work? Spirituality is a part of ones lifestyle, but the maintenance required as well as preparing for holy tides can take time and effort, though, they can also be simple and spontaneous. If one is a member of a working group (be it a coven, or hearth, hof, tuath, tribe, grove, a study group, or a group which serves the community), it can be easy to over-commit oneself when this assessment hasn't been made. (I recently heard someone refer to their hands as "helium hands," suggesting the connection between mindful response and reactionary response had been lost, or that the habit of volunteering oneself for tasks is formed for deeper reasons within the self, not necessarily out of genuine desire to assist.) It's difficult to say no, especially when a friend or fellow group member is requesting aid. Most of us genuinely want to help our fellows, but it is no help to ourselves to give all our energy away, unless that process invigorates or enthuses us. Most of us, however, neglect ourselves, give or sacrifice too much. In Heathenry, the idea of giving is thought of as an exchange. The concept of "a gift for a gift" is often neglected within group structure, but as with all things, if the end result of the work is not joy, one should consider whether the result is worth the work.
The question of how much time or energy one is willing to give to their spirit work is one that is best asked in solitude. It is one that will require long deep thought, meditation, and a close, critical look at self. There are many sub-parts to the initial question, one will find, and they are equally important. For example, the first thing I thought of when I asked the question of myself was, "What in my life is important to me? Which of those are spiritual? Which are mundane? Are any both?" Another secondary question might be, "What do I need to encourage/experience in my life in order to feel more spiritual?" Giving to ones spiritual community might be high on that list, or, finding a greater understanding of self, ones gods or spirits, or deeper relationships within the family group; there are many possibilities. But asking this question, and the many more it will generate, are imperative to understanding how one will fulfill their role as a dedicatant to their spirit work.
Where in your life do you find passion? This does not have to be sexual passion, though sensual experiences--those experienced through touch, taste, sight, scent, or sound--might encompass all of ones passions. Do you have particular strengths or talents, and might they be applied to your spirit work? I am a writer, a vocalist, a musician and a poet. I best accomplish my spiritual work through these means. Others are very talented at tending the ill or dying, others bringing life into the world. These are opportunities where ones spiritual and mundane lives can overlap.
The next questions are about space. Most of us have a sacred space--an altar, hoarg, hearth, or other place of worship--where we make offering, either of gifts or of ourselves before our gods or ancestors. We may also pray or begin journey work from this anchoring place. If this sacred space does not exist, a place where you can go for contemplation, meditation, solace, I would ask why not. Ones reasons are ones own, and having an established space is neither necessary nor imperative. I find, however, that it does help me to establish a mindset for beginning my work. If a permanent physical space is not possible, one might consider creating some prayer beads, a talisman, something physical and portable that one can handle when entering into spirit work. Soon, merely touching the beads or wood or stone will bring about the mindspace desired for spirit work.
For those of us working in a group, we need to ask ourselves whether or not the group setting is conducive to spirit work. Often, group meetings move away from their purpose as the membership become more familiar and friendly with one and other, and, while this is not a terrible thing, it can be a distraction from the groups purpose. The space in which a group meets should be sacred. There are always opportunities for socializing before and after meetings, but the meeting itself is not the place for grumbling about one's workweek or discussing a favorite television program. Leaders of such groups might consider calling a meeting to order, either by doing just that, in Robert's Rules fashion, or, by engaging in a shared focusing and centering to create space for the groups spirit work. The seidh group recently began doing this and I think it works very well, uniting us in the space of a common goal. Each group is different, and leadership should assess their groups dynamic to decide what will work, or, ask the group what they might want to do to get focused before getting to work. (Re-reading this, I think it sounds so serious, but I don't think that necessarily needs to be the case. Just as spirit work is both serious and exciting, even fun, so can these exercises and group meetings.) What works best, however, is the membership coming to the meeting ready for focused work. Anything done within the group additionally only promotes this focus.
I am of the belief that if one is not prepared to do the work required within the group space, either before a single meeting, or a few successive meetings, one should make the responsible decision not to attend. For me there is nothing worse than showing up for a group meeting ready and enthused about the work then have someone spend the entire evening complaining about how terrible their day was at work, or how boring the topic is, or a hundred other truly distracting things. Complaining doesn't change what is, what was, or what will be. If one is attempting to solicit advice from friends about a certain situation, do this before, but preferably after the meeting. This may sound crass, but negativity is contagious, and I've seen more than one group fail because of this.
Deciding on what work to do is just as important as any of the above questions. Inevitably, working within a group opens up a lot of opportunities for shared processes and additional energy and resources to put towards a goal. But often, one of the most challenging things about working in a group can be deciding on what tasks to focus those energies. Compromise is key. Good leadership and each individuals' good use of judgment can make deciding on a goal painless. Individual members of a group should also be doing spirit work on their own, and in the event that ones suggestion is not taken on as all or part of a group goal, one should be willing to work at the goal oneself, in ones own time.
These are merely first steps on the path to becoming an enthused spirit worker, or reclaiming the lost feeling from when one first began their practice. Part III of this entry will discuss some elementary skills whose practice will keep the spirit worker enthused, brushing the dust off and polishing up what have become routine cycles and making them enjoyable again. Some of my suggestions might seem simple, rudimentary, or even remedial, but remembering why we do what we do, why we desire to honor our gods and ourselves through our work takes getting to the roots, revealing our basic spiritual skeleton vital to our practice.
How do we become dedicants? How do we again become enthused by our gods, our practice, our spirituality as a whole?
These are questions I've been pondering the last few months. They were sparked by a fellow member of the seidr group I belong to, and I have been considering them in a deeply personal way as well as with regard to the group. After Friday 17 April, our group will be shifting gears, and I want to bring some thoughtful discussion points to the conversation, as well as any suggestions I begin to implement into my own practice. And while everyone's approach to their spiritual work is different, I feel that the following points are fairly universal.
I believe one must ask oneself the question: how much time/energy do I have to invest in my spirit work? Spirituality is a part of ones lifestyle, but the maintenance required as well as preparing for holy tides can take time and effort, though, they can also be simple and spontaneous. If one is a member of a working group (be it a coven, or hearth, hof, tuath, tribe, grove, a study group, or a group which serves the community), it can be easy to over-commit oneself when this assessment hasn't been made. (I recently heard someone refer to their hands as "helium hands," suggesting the connection between mindful response and reactionary response had been lost, or that the habit of volunteering oneself for tasks is formed for deeper reasons within the self, not necessarily out of genuine desire to assist.) It's difficult to say no, especially when a friend or fellow group member is requesting aid. Most of us genuinely want to help our fellows, but it is no help to ourselves to give all our energy away, unless that process invigorates or enthuses us. Most of us, however, neglect ourselves, give or sacrifice too much. In Heathenry, the idea of giving is thought of as an exchange. The concept of "a gift for a gift" is often neglected within group structure, but as with all things, if the end result of the work is not joy, one should consider whether the result is worth the work.
The question of how much time or energy one is willing to give to their spirit work is one that is best asked in solitude. It is one that will require long deep thought, meditation, and a close, critical look at self. There are many sub-parts to the initial question, one will find, and they are equally important. For example, the first thing I thought of when I asked the question of myself was, "What in my life is important to me? Which of those are spiritual? Which are mundane? Are any both?" Another secondary question might be, "What do I need to encourage/experience in my life in order to feel more spiritual?" Giving to ones spiritual community might be high on that list, or, finding a greater understanding of self, ones gods or spirits, or deeper relationships within the family group; there are many possibilities. But asking this question, and the many more it will generate, are imperative to understanding how one will fulfill their role as a dedicatant to their spirit work.
Where in your life do you find passion? This does not have to be sexual passion, though sensual experiences--those experienced through touch, taste, sight, scent, or sound--might encompass all of ones passions. Do you have particular strengths or talents, and might they be applied to your spirit work? I am a writer, a vocalist, a musician and a poet. I best accomplish my spiritual work through these means. Others are very talented at tending the ill or dying, others bringing life into the world. These are opportunities where ones spiritual and mundane lives can overlap.
The next questions are about space. Most of us have a sacred space--an altar, hoarg, hearth, or other place of worship--where we make offering, either of gifts or of ourselves before our gods or ancestors. We may also pray or begin journey work from this anchoring place. If this sacred space does not exist, a place where you can go for contemplation, meditation, solace, I would ask why not. Ones reasons are ones own, and having an established space is neither necessary nor imperative. I find, however, that it does help me to establish a mindset for beginning my work. If a permanent physical space is not possible, one might consider creating some prayer beads, a talisman, something physical and portable that one can handle when entering into spirit work. Soon, merely touching the beads or wood or stone will bring about the mindspace desired for spirit work.
For those of us working in a group, we need to ask ourselves whether or not the group setting is conducive to spirit work. Often, group meetings move away from their purpose as the membership become more familiar and friendly with one and other, and, while this is not a terrible thing, it can be a distraction from the groups purpose. The space in which a group meets should be sacred. There are always opportunities for socializing before and after meetings, but the meeting itself is not the place for grumbling about one's workweek or discussing a favorite television program. Leaders of such groups might consider calling a meeting to order, either by doing just that, in Robert's Rules fashion, or, by engaging in a shared focusing and centering to create space for the groups spirit work. The seidh group recently began doing this and I think it works very well, uniting us in the space of a common goal. Each group is different, and leadership should assess their groups dynamic to decide what will work, or, ask the group what they might want to do to get focused before getting to work. (Re-reading this, I think it sounds so serious, but I don't think that necessarily needs to be the case. Just as spirit work is both serious and exciting, even fun, so can these exercises and group meetings.) What works best, however, is the membership coming to the meeting ready for focused work. Anything done within the group additionally only promotes this focus.
I am of the belief that if one is not prepared to do the work required within the group space, either before a single meeting, or a few successive meetings, one should make the responsible decision not to attend. For me there is nothing worse than showing up for a group meeting ready and enthused about the work then have someone spend the entire evening complaining about how terrible their day was at work, or how boring the topic is, or a hundred other truly distracting things. Complaining doesn't change what is, what was, or what will be. If one is attempting to solicit advice from friends about a certain situation, do this before, but preferably after the meeting. This may sound crass, but negativity is contagious, and I've seen more than one group fail because of this.
Deciding on what work to do is just as important as any of the above questions. Inevitably, working within a group opens up a lot of opportunities for shared processes and additional energy and resources to put towards a goal. But often, one of the most challenging things about working in a group can be deciding on what tasks to focus those energies. Compromise is key. Good leadership and each individuals' good use of judgment can make deciding on a goal painless. Individual members of a group should also be doing spirit work on their own, and in the event that ones suggestion is not taken on as all or part of a group goal, one should be willing to work at the goal oneself, in ones own time.
These are merely first steps on the path to becoming an enthused spirit worker, or reclaiming the lost feeling from when one first began their practice. Part III of this entry will discuss some elementary skills whose practice will keep the spirit worker enthused, brushing the dust off and polishing up what have become routine cycles and making them enjoyable again. Some of my suggestions might seem simple, rudimentary, or even remedial, but remembering why we do what we do, why we desire to honor our gods and ourselves through our work takes getting to the roots, revealing our basic spiritual skeleton vital to our practice.
14 April 2009
Approaching Spirit Work with Enthusiasm and Dedication, Part I
Part I I've been thinking about these entries quite a bit and, after reading the previous post a few times to set my direction, I realized that I think "commitment" is the wrong word for the job, and that "dedication" might be more appropriate, considering its own connotations to devotion of self toward sacred use. See Oxford English Dictionary entry below:
How is it that we can become dedicated enthusiasts in our spirit work? How can we bring these ideas into the practice setting, to enjoy the routine of the work without losing focus or intensity? How can we inspire others to such ends when those within our community are bored or feeling lost and confused? Where does this energy live, and how can we tap into it reliably and regularly?
Remember when you first heard your call to the gods and goddesses of your chosen path? Do you recall how the world hit your senses with such clarity, as your eyes re-focused, your senses heightened, and your experience broadened? How far away is the feeling of wanting nothing more than to fully immerse yourself in this new experience, the joy and elation of getting to know the deity within yourself, and sharing with the deity you experienced in others? What happened? When/Why/How did your experiences with the divine become dull and mundane, the signs and omens once so prevalent few and far between, if they come at all? Maybe this is why you initially joined a spiritual group, to find others who are experiencing what you have/had experienced. Perhaps interacting with others of a similar spiritual mindset could re-ignite your inner spiritual fire, hoping the shared experience would be enough to see you to reclaiming "that old feeling." Well, after some months, you discover you were wrong, and not only are you suffering from a lack of godhead, but so is everyone else. What happened?
For many of us in the pagan micro-culture, our entire reason for coming to our spiritual paths was for a sense of individuality and non-conformity, for a unique spiritual relationship we developed or discovered that was outside the larger spiritual culture of our youth, our own personal relationship with deity, beholden to nothing larger than ourselves. Of course, that is exciting! It's new and different, and we so want to believe that this experience is unique unto ourselves. We're forging our own trail, wandering undiscovered country. We may find teachers along the way, but we think of them as teachers and not "preachers," as the reality of our separation from the churches of our youths is still fresh and rebellious. If we can change paths so radically, we feel we can do anything. And for this we thank our gods, our ancestors, our sprits, our holy ones within the new tradition, forgetting that every prayer, every ritual, every faining or sacrifice on our new holy days sets up a pattern, a routine, a tradition.
For some this is comforting, and for others, after years of following patterns such as these, it becomes a lulling blanket. This blanket dulls the senses, and we let it. This blanket weighs on us, over-familiar and heavy to bear, and we let it. It covers our ability to recognize the simple beauty of everyday, the little rites and signs and spontaneous spirituality we experience just by living in the natural world. We blame this dulling lull on everything we can, with the exception of the true culprit, ourselves and our routine. We become restless and frustrated, feeling that our gods have forsaken us and left us in a wasteland, a spiritual desert.
We have done this to ourselves. The gods are still here, we have simply forgotten how to listen. The holy-tides are still holy, we have chosen not to feel them, witness them, live them. Our groups are still worthy of great deeds, only we have gotten away from the mindful work that necessitates great works. Those of us on "reconstructionist" paths can get lost in our books, our research, calling this divine work, but we forget that spirituality is experienced through living, not through the words of others. We have forgotten the pleasures of the senses, the cool earth freshly tilled, the new green of sprouting leaves, what melody in a birdsong at twilight, the salutation at dawn. The natural world is and will remain our church, and we must experience it to know fully our deity within. And this experience can only be had alone. Our gods won't speak to the group, only to the individual, to the dedicant.
1. a. trans. To devote (to the Deity or to a sacred person or purpose) with solemn rites; to surrender, set apart, and consecrate to sacred uses.This seems a more fitting word when paired with "enthusiasm," and gets to the meat of what I'm attempting to say within the body of the post that follows.
(The leading sense, which more or less colours the others.) 2. transf. To give up earnestly, seriously, or wholly, to a particular person or specific purpose; to assign or appropriate; to devote.
How is it that we can become dedicated enthusiasts in our spirit work? How can we bring these ideas into the practice setting, to enjoy the routine of the work without losing focus or intensity? How can we inspire others to such ends when those within our community are bored or feeling lost and confused? Where does this energy live, and how can we tap into it reliably and regularly?
Remember when you first heard your call to the gods and goddesses of your chosen path? Do you recall how the world hit your senses with such clarity, as your eyes re-focused, your senses heightened, and your experience broadened? How far away is the feeling of wanting nothing more than to fully immerse yourself in this new experience, the joy and elation of getting to know the deity within yourself, and sharing with the deity you experienced in others? What happened? When/Why/How did your experiences with the divine become dull and mundane, the signs and omens once so prevalent few and far between, if they come at all? Maybe this is why you initially joined a spiritual group, to find others who are experiencing what you have/had experienced. Perhaps interacting with others of a similar spiritual mindset could re-ignite your inner spiritual fire, hoping the shared experience would be enough to see you to reclaiming "that old feeling." Well, after some months, you discover you were wrong, and not only are you suffering from a lack of godhead, but so is everyone else. What happened?
For many of us in the pagan micro-culture, our entire reason for coming to our spiritual paths was for a sense of individuality and non-conformity, for a unique spiritual relationship we developed or discovered that was outside the larger spiritual culture of our youth, our own personal relationship with deity, beholden to nothing larger than ourselves. Of course, that is exciting! It's new and different, and we so want to believe that this experience is unique unto ourselves. We're forging our own trail, wandering undiscovered country. We may find teachers along the way, but we think of them as teachers and not "preachers," as the reality of our separation from the churches of our youths is still fresh and rebellious. If we can change paths so radically, we feel we can do anything. And for this we thank our gods, our ancestors, our sprits, our holy ones within the new tradition, forgetting that every prayer, every ritual, every faining or sacrifice on our new holy days sets up a pattern, a routine, a tradition.
For some this is comforting, and for others, after years of following patterns such as these, it becomes a lulling blanket. This blanket dulls the senses, and we let it. This blanket weighs on us, over-familiar and heavy to bear, and we let it. It covers our ability to recognize the simple beauty of everyday, the little rites and signs and spontaneous spirituality we experience just by living in the natural world. We blame this dulling lull on everything we can, with the exception of the true culprit, ourselves and our routine. We become restless and frustrated, feeling that our gods have forsaken us and left us in a wasteland, a spiritual desert.
We have done this to ourselves. The gods are still here, we have simply forgotten how to listen. The holy-tides are still holy, we have chosen not to feel them, witness them, live them. Our groups are still worthy of great deeds, only we have gotten away from the mindful work that necessitates great works. Those of us on "reconstructionist" paths can get lost in our books, our research, calling this divine work, but we forget that spirituality is experienced through living, not through the words of others. We have forgotten the pleasures of the senses, the cool earth freshly tilled, the new green of sprouting leaves, what melody in a birdsong at twilight, the salutation at dawn. The natural world is and will remain our church, and we must experience it to know fully our deity within. And this experience can only be had alone. Our gods won't speak to the group, only to the individual, to the dedicant.
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