New Website Is Live

Hi everyone,

As promised my new website is live. It is http://www.meadandmistletoe.com.

The first of the #heathenry50 challenge posts will go up in the next few days.

I have also set up social media pages which you can follow to keep updated.

This Nature Is Sacred blog will stay online but will not be updated going forward.

Thanks for following me, and looking forward to continuing our journey together on MeadandMistletoe.com. See you over there soon.

Matty.

Regular Spiritual Practice: A Script

One of the implications of acknowledging the importance of the hearth cult, and our responsibility as Pagans to tend our “hearths” is that we should be engaging in some kind of daily spiritual practice. While this may not necessarily be aimed towards the gods, in my opinion, the ancestors should be honoured on a daily basis if at all possible. Because of that, and my interest in monasticism, this year I have been endeavoring to include a daily practice of prayer in my life. Below is the script I use as I believe set liturgy is helpful for helping me be more disciplined with the practice. I post this in the hope it will help others who may want to take up such a practice.

Morning

1 – Write down dreams in Journal

2 – Prayer to Sunne
Wes Thu Hal Sunne,
Glory of Elves, heaven’s gem,
Giver of light, life and warmth,
Shine down brightly upon me.
You race through the heavens,
Day after day, year after year,
Guiding the seasons on their course.
Oh radiant golden goddess,
Fair sister of Mona,
And glorious mother of the stars,
I honour you this day,
And pray your blessings be always upon me!

3 – Prayer to Gods (from Sigdrifa’s Prayer)
Hail to the Gods! Hail to the Goddesses!
Hail to the all-giving earth!
Bless me with wisdom, with an honourable tongue,
And healing hands, for the rest of my days.
Wes Thu Hal!

Evening

1 – Kindle the Hearth Flame
(Breathe deeply a few times)
As the ancients lit the hearth fire,
So I kindle this sacred flame now,
In honour of Frige, the hearthmodor.
May she ever watch over this household.
And may I pray with a good fire.
(Light Candle)

2 – Prayer to Ancestors
Wes Thu Hal Ancestors,
Grandmothers and Grandfathers of ages past,
Beloved dead of blood, spirit and place,
Draw near my hearth I pray.
I remember and honour you this evening,
And give thanks for your wisdom,
Guidance, protection and blessings upon my life.
You whom I have loved and lost,
You whose blood runs in my veins,
You who sacrificed so much that I might be here,
I thanks you.
You who inspired and influenced my life,
You whose feet trod this sacred land before me,
You who gave your lives that I might eat and live,
I thank you.
Thank you for giving me the gift of existence,
Thank you for the example of your lives,
Thank you for the love shown,
By those of you who shared your lives with mine.
I pray that you watch over my family, my friends and I,
And grant us health, wealth and wisdom in the days to come.
Let me live a life that brings honour to you.
And may my memory of you live ever on.
Mighty ones, I light this incense for you now,
May you accept my offering this night.
Wes Thu Hal!
(Light Incense offering)

3 – Household Protection Prayer (inspired by Carmina Gadelica)
Great gods, give your blessings to this house.
Spirits, give your blessings to this house.
Crest and frame, stone and beam,
Man and woman, young and old,
Plenty of food, plenty of drink,
Much of riches, much of mirth,
Strength of body, length of life, be ever here.
Wes Thu Hal! So mote it be!

4 – Rune Casting (based on method in Germania)
(Lay out white cloth and take runes out from bag. Hold runes in hands up to forehead)
Great Norns, Wyrdae, please let me see into the Web of Wyrd, to see the threads.
Wyrd, Werdande, Skuld!
(Cast down runes on white cloth but keep eyes closed)
Woden, what do the Gods want me to know or focus on tomorrow?
(With eyes closed, choose rune and interpret it).
(Finish by bowing before altar and blowing out candle)

Training to be an ADF Priest

When I was younger I almost went to Bible college before being talked out of it by the pastor and youth leader of the church I was then part of (I went to a normal university instead). It was a good decision not to go, but ever since I have considered being a priest in some kind of religion. I like to help people and spirituality is a big part of my life. In my final year book at school, I was voted “most likely to become a monk.” Ironically Pagan monasticism is also something that interests me, and I am seriously considering setting up a Pagan monastery at some point.

Anyway, I have been part of the druid organisation ADF for several years now, and after going through their dedicant path course, it had a huge impact on my pagan path. I started doing their generalist study path courses this summer with an ultimate aim to consider the clergy program, but I have recently made the decision to stop procrastinating and get on with a switch to the clergy training path. I submitted my request and today I was granted permission to study the preliminary courses in preparation for the priesthood studies. I am very excited.

The program involves quite a lot of study, at least to the same standard and workload as a normal 3 year seminary course that a member of any other religion would follow. Combining this with going through the OBOD and BDO courses, I’m hoping this will mean I am able to serve the pagan community in a much deeper way than I have been able to do so before.

If you want to follow my studies, keep an eye on my ADF blog (see link at top of page).

The Importance of the Hearth Cult

Today I want to write briefly about the Hearth Cult. What is this? Arguably this is the foundation of all Pagan practice, regardless of tradition. Or it needs to be.

The fundamental unit of ancient Pagan society was not the individual, it was the household. Pagans lived in small tribes made up of households. Now while there was undoubtedly an important community aspect to their religion, the primary setting for most pagan religious practice would have been the home. Worship was carried out in the home, with the Father and Mother maintaining religious roles as the Familial priests. And while there may have been some focus on the high gods, most worship would have been focused on the local spirits and ancestors. They would have primarily honoured the Cōfgodas (household gods) like the spirit of the homestead, the family ancestors, and local spirits of the land.

But where did the high gods come in? These would probably have been worshipped by the tribe as a whole – at community festivals such as Eostre, Lammas, Winternights and Yule. At these ceremonies, the king or tribal leader would have acted as the high priest of the people, their representative. This is the ancient concept of sacral kingship. And the high gods would probably have been more willing to pay attention to the needs of the whole community, rather than an individual (sorry we’re just not that important as individuals in the grand scheme of things).

So where am I going with this? There is a shift beginning in Paganism today to rediscover the importance of the hearth cult. It is our duty as Pagans to restore and then maintain our own household cults. Our primary focus for worship should be in, and on behalf of, our households. And it should be focusing less on the high gods, and more on our Ancestors, household spirits and local spirits of the land i.e. the one’s who actually have the interest in us and time to help. When we restore this, we can build a strong spiritual foundation in our lives, worthy of the name Pagan.

Celebrating Litha/ Summer Solstice 2017

Happy Summer Solstice everyone. It is the Summer Solstice or Midsummers Day in the Northern Hemisphere. The word Solstice comes from the Latin “Sol” meaning sun and “Sistere” meaning to stand still. It is the longest day of the year with 15 hours of sunshine. The sun is at its most powerful today. Celebrated by almost all cultures historically, it is an important time of the year for Pagans and Pantheists as one of the major festivals. Also known as Litha after the Anglo Saxon name for the summer months or Alban Heruin (light of the shore) in revival Druidry traditions, it is a great time to celebrate by having a BBQ and bonfire on the beach.

Crops have all been planted and are growing strongly, the earth is alive with blooming flowers, green trees and insects busy collecting pollen and making honey. It is a time to rest, to have fun and to celebrate before the hard work of the harvest begins. From now on the days begin to shorten again as we move back towards the winter. In the agricultural community, this is the traditional month for sheep shearing.

Although its not one of the four Celtic Fire Festivals, the day was probably celebrated by the Druids and its quite possible that places like Stonehenge were used by them at this time (no they didn’t build it). On the Isle of Man, there is a tradition of “paying rent” to the patron of the island, and Celtic god of the sea, Manannan Mac Lyr on this day, by offering him bundles of reeds, meadow grasses and yellow flowers, along with prayers for aid and protection in fishing. Another deity related to this time is the goddess Aine, the Irish goddess of summer, love, fertility and sovereignty. She is sometimes seen as the wife or daughter of Manannan Mac Lir, and is the queen of fairies because this is traditionally the night when they come out and join in celebrations. Aine is honoured on Midsummers eve with a feast, procession and bonfires.

Midsummer is very important in Northern Pagan traditions such as Heathenry and is a time to honour Sunne, goddess of the sun, the landspirits and sometimes Balder is also honoured. Grimm talks in Teutonic Mythology of setting up a “Sun-wheel.” For Wiccans, this is when “the powers of nature reach this highest point. The Earth is awash in the fertility of the Goddess and God.”

Historian Ronald Hutton says that at this time “Midsummer bonfires, with much the same rituals, are recorded all over England, Wales, Ireland, Lowland Scotland and the Northern Isles.” The first record of lighting protective fires on midsummer’s eve is from the 12th century, however in the 4th century pagans celebrated by rolling flaming wheels downhill to a river, a practice that can be traced right up to the 19th century in Dartmoor, Devon. It was a time for divination and the Anglo Saxon Lacunga says its the best time to collect certain plants for healing. In fact, St John’s eve was seen as the time when herbs were most potent and magical. In 13th and 14th centuries there are records of people carrying fire around their fields on midsummers eve, people staying up all night around bonfires in the street and youths gathering at wells for songs and games. Hutton says “the dossier seems to be complete enough to speak confidently of a pre-Christian seasonal ritual of major importance.” Meanwhile, in Audoenus’s 7th century text Vita Eligii, there is the statement “Let no Christian believe in bonfires or sit at incantations, which are diabolical works; let no Christian perform the solstice rites, or dancing or leaping to flute-player or diabolical chants, on the feast of St John.” Other traditions from Northern European countries include having a maypole, going to a “midsummer-tree” to pray that the fields might be given growing strength or making large Midsummer’s wreaths and giving them to others as a sign of affection. Bonfires were made in the streets and marketplaces and homes were decorated with sprigs of birch, fennel and flowers.

It is traditional to celebrate this festival by having BBQ’s and Bonfires with friends, watching the sunrise and eating summer foods e.g. salads. Strawberries have come into season now so eat I like to eat them on the solstice. It is a good time to be outside, to collect herbs, to go hiking or camping, to have a water fight and to make mead. It is a time to be thankful for the sun and to enjoy its light and warmth.

This year I will not be doing as much for Midsummer’s eve. I will try to spend time out in nature, do a ritual and decorate my altar with solar symbols like some oak leaves and some sunflower seeds.

Please note that I have also created a new ritual page with the ritual outline I usually use on high days such as Litha.

Hutton, Ronald. The Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.

Kveldulf Gundarsson. Our Troth: Volume 2 – Living the Troth. USA: Booksurge Publishing, 2007.

British Paganism Isn’t Dying

So recently there have been a few articles out about British Paganism. As a British Pagan I feel the need to comment on the issues raised.

To get started here are three very thoughtful blog posts looking at the issues that I’ve seen so far –

I have to disagree with the author of the first article. Key here is his evidence for the claim – which consists primarily of anecdotes. The one piece of good evidence – the census, actually disputes the claim and shows Paganism (including esoteric traditions) almost doubled in 10 years to 2011. I’ve noticed a big surge in particular streams of Paganism over the past few years – Asatru/ Heathenry is growing quickly and the Asatru UK facebook group now has over 1500 people and are even running a festival this year. In Devon, the county where I currently live, there are 500 people in the local Pagan facebook group from a range of traditions. And I come across more and more Pagans all the time. The author of the third article above, Ryan, points out that he has witnessed a whole range of people from different age groups, including young people, at Druid Camps. So there doesn’t seem to be a need to ring these alarm bells. I feel that maybe the author of the first article wanted Paganism to be dying, to fit into his anti-capitalist narrative. I don’t mean this as an attack as I am just as guilty of only seeing things through the lens I want to, too. And in this case, the last thing I want to see is a narrative developing that British Paganism is in trouble when the evidence doesn’t support that.

 

 

 

Update and Course Announcement

Hello everyone,

I haven’t blogged for almost two months so I wanted to write an update on what I’ve been up to/ why I haven’t blogged much. I also want to make an exciting announcement about a course I am developing.

So over the past few months I’ve been pretty feeling lost. I came back from my travels with big hopes for what I was going to do over the coming few years. But I have found it extremely difficult to find a decent job (I’m in my third job in less than three months and want to quit this one too). I have applied for many jobs and been to interviews but without success. Having fulfilled some of my major goals in life already, and approaching my 30th birthday in July, I have been doing a lot of introspection and feeling quite directionless about where I should go in life now. In fact I think I was beginning to go into depression. To add to that, the job I am in now has such long hours and long commutes that I have not had much time to focus on spirituality and this blog.

At the end of February I decided enough was enough and I decided to apply to go back to South Korea and be a teacher again. I successfully passed an interview and will hopefully be moving to Seoul in May. Strangely, as soon as I made the decision, I felt so much better. I felt like I finally had purpose and a goal again. I’m going to look into pursuing teaching as a long term career so going back to Korea for a few years to teach will help me work out if that definitely is what I want to spend my life doing. At the same time, I still plan to continue doing Druid courses and hopefully I will be able to get the books I need to complete the ADF courses in Korea. I’m quite busy preparing for Korea so I won’t have a lot of time to focus on this blog. Please forgive me for the lack of updates in the coming couple of months.

Talking of courses, I have been doing the OBOD course, and to be honest I’m feeling a bit let down by it. So far I have found some of the material’s historical reliability questionable, and much of the course has been focused on visualisation meditations which I find I cannot do very well. I am hoping that I will get more out of it over time but so far I don’t feel i’m connecting with it that well. I prefer the ADF and BDO courses instead.

Finally, I have an exciting announcement to make. I am creating a course which I am hoping will be complete by Lughnasadh/ Lammas 2017. The course is called “Creating a Local Paganism” and it will consist of a year’s worth of material and practices to help you create a local paganism step by step for where you live, instead of having to rely on practicing a Paganism created in a land far from you. It will take ancient practices and update them for the modern world, as well as adopting new ideas that I have come across during my time as a Pagan. My hope is that by the end of it, participants who complete the practices will have their own personalised, unique form of animistic paganism based on their own local areas and landscape. Historically, Paganism was never a uniform religion, with everyone sharing the same practices, festivals and gods. It has always been unique  to each place and environment because every place is unique and different. Paganism is about developing a relationship with the land and spirits who inhabit your land, not someone else’s. This course will help people to build that for themselves. It will cover various topics such as ancestry, bioregionalism, creating local festivals, living green, key aspects you need to learn about in your local landscape and much much more. There are a lot of Paganism 101 materials out there, so I’m hoping this will be Paganism 201, taking people’s practice deeper and really allowing them to connect with the land around them. I think it will be particularly beneficial for solitary pagans. It will be an online course and there will be a cost, but I am hoping to keep it as cheap as possible so that many people will be able to take part. It will be a very practical and experiential based course, with information kept to a minimum, so that participants can spend their time doing the activities and building a local paganism for them. I have planned a lot of the course so far and I have begun writing it. but if anyone has any ideas or practices they would like help with or to see in the course, I am open to including those too so please let me know in the comments below.

Finally, Eostre/ Ostara is coming up tomorrow so I will try and put up my usual post for that.

Celebrating Imbolc 2017

Happy Imbolc everyone. Known as Imbolc or Candlemas, the 1st of February is one of the four great festivals of the Celtic year. It marked the end of winter and the beginning of spring. At this time the first signs of spring are appearing in nature – buds are beginning to appear on trees, animals are waking up from hibernation and early spring flowers like snowdrops and daffodils are beginning to bloom. The day is also known as Oimelc which is Gaelic for “ewe’s milk.” The ewe’s are lactating and the lambs are beginning to be born. Milking can begin again, which in ancient times, when food was hard to come by in winter, offered people a lifeline. The sun is getting stronger and the days are noticeably longer. It is time to celebrate the awakening and rebirth of the earth, as well as new beginnings in our own lives.

In the tale of Tochmarc Emire, in which Emer is wooed by the hero Cu Chulainn, Emer talks of “Imbolc, when the ewes are milked at spring’s beginning.” Historian Ronald Hutton says that “The festival must be pre-Christian in origin, but there is absolutely no direct testimony as to its early nature, or concerning any rites which might have been employed then. He does point out that is has something to do with milking as ewes began to lactate and that “it is reasonably certain that behind this alleged holy woman [St Bride]…stands a pagan goddess of the same name.” He further says that there is uncertainty whether she is one goddess or a triple one, but in legend she is “associated with learning, poetry, prophesying, healing and metal-working, and was in general the most pleasant Irish female deity.” A fire was kept burning at her Kildare shrine during medieval times, but Hutton points out that in legend, the goddess “was not especially associated with fire.” By the 1700’s it was believed that she visited households on the eve of her feast to bless people if they were virtuous and many customs of this time are recorded. For example, feasts to mark the last night of winter, bread and butter left outside on a windowsill as an offering, Crosses made of rushes hung up over the door as a sign of welcome or put in stables so the animals would be blessed, and a bed of twigs made so she could rest. There was also a custom of putting up cloth or ribbon the windowsill overnight for her to bless.

However there are other festivals associated with this time that have helped shape how we celebrate it today as modern pagans. Hutton’s book on the Stations of the Sun looks at Candlemas, a Christian feast of purification with a ceremony of kindling candles. He says this was a “celebration of returning light” and that later medieval services use images of “rebirth of light in the dark time of the year” and the “promise of better times not far away.” Meanwhile Bede said that the pagan Anglo-Saxons called February “Sol Monath” ie cake-month as it was a time to offer special cake to the gods.

Historian Peter Berresford Ellis points out that according to Rennes Dinnsenchus, St Brigit was a “ban drui” and was said to have been nourished on the magical milk of Otherworldly cows. She later became a Christian and created a religious settlement at Dumcree. He says that in a biography of her in 650AD, her “cult was mixed with the Irish goddess of fertility, Brigit, after whom she had obviously been named” and that her feast day was “grafted onto the festival of Imbolc….sacred to the goddess Brigit on January 31st and February 1st. He explains that this feast was connected with ewes coming into milk and so “was a pastoral or fertility festival.” The goddess Brigit was a daughter of The Dagda and was a “divinity of healing, poetry and arts and crafts” as well as divination.

There are many customs recorded throughout history in Gaelic countries which honour her and may date back to the time of the ancient Celts. In Scotland, a cold day on Imbolc meant warmer weather was soon to come. Offerings of milk were made to the earth and porridge to the sea to ensure a good yield of fish and seaweed in the coming year. A St Brigit doll was made of corn and dressed elaborately e.g. with snowdrops and primroses. A bed was made for her and she was invited into the house, while a white birch want was placed alongside the bed to represent the wand she used to make vegetation start growing again. Ashes in the hearth were smoothed and left overnight. In the morning, these were checked for evidence she had visited and if not incense was burned to her. In Ireland, celebrations were similar. Imbolc represented not only the beginning of spring but also the fishing season as the storms of the sea were supposed to have been over by then. While some farmers would turn over a sod of earth in a symbolic act to hurry up warmth, the feast was known as a “holiday from turning” and so any type of turning such as weaving, ploughing and spinning was forbidden out of respect for Brigit who it was said had taught women how to spin wool. The house was cleaned thoroughly beforehand and sained or warded, while water was brought from a sacred well to sprinkle around the house. A feast on the evening included sowans, apple cake, dumplings, colcannon and most importantly, butter. Later mashed potato with butter and onions was added. A place was laid at the table for St Brigit and a portion of food left out for her. Items such as ribbons or cloth were left on trees and bushes outside for her to bless and the fire was kept burning with the door open so she could come in and warm herself. St Brigit’s crosses were made of rushes or straw and hung up for protection. It was also a time of charity and hospitality.

Meanwhile Bede said that the pagan Anglo-Saxons called February “Sol Monath” ie cake-month or mud-month, as it was a time to offer special cakes or loaves to the gods. This is the time when Heathens will celebrate the Charming of the Plough or Disting. Taking inspiration from the Anglo Saxon Aecerbot Charm, many will bake special cakes and then plough the soil for the first time that year, putting the cakes into the soil as offerings to the earth mother for fertility of the land in the coming season. The plough itself is also blessed for the coming season. Some Heathens also honour Weyland the Smith God and the dwarves. The dwarves in particular are seen as dwelling under the earth (which seems apt at this time), but also as the crafters of many important objects for the gods with the metal they find there. As with the Celtic Pagans who honour Brighid, a goddess of crafts and the forge at this time, and see it as a time to bless the tools of their trades, so Anglo Saxon heathens will honour the first breaking of the Earth with a metal plough by honouring Weyland and the dwarves. Consequently, this is a great time of the year for prayers and offerings about our jobs and careers, as well as blessing our altar and work tools. For Norse Pagans, this is also Disting – when the female ancestors known as the disir are honoured and a Thing is held to decide important matters.

This time can be seen as a feast of the hearth, a time to celebrate the rekindling of the world’s hearth fire and the return of light, a time to purify the home, a time to prepare for spring planting by blessing tools and fields, and a time to give offerings to the Earth Mother. Alaric Albertsson in Travels through Middle Earth suggests that this is a good time to honour Earde, the Anglo-Saxon earth goddess. Meanwhile, Neo-pagans celebrate by doing a spring clean, eating spicy or dairy foods, honouring Brigit and placing candles in all the windows of the home to represent the growing strength of the sun. I like to go for a walk on this day to search for the first signs of spring – especially snowdrops. Imbolc is also a time to create poetry and songs or to make candles for the coming year. It is traditionally the time to begin buying seed potatoes and chitting them ready for planting.

Hutton, Ronald. Stations of the Sun: A History of the Ritual Year in Britain. Oxford: Oxford University Press, 1996.

Ellis, Peter Berresford. A Brief History of the Druids. London: Constable & Robinson Ltd, 2002.

Albertsson, Alaric. Travels through Middle Earth: The Path of a Saxon Pagan. USA: Llewellyn Publications, 2009.

Tairis – http://www.tairis.co.uk

Gaol Naofa – http://www.gaolnaofa.com/festivals/

Gaelic Folkway – http://gaelicfolkway.webs.com/feiseannaomh.htm

Celebrating the New Moon – for Heathens and Druids

In ancient times, the New Moon was celebrated as the beginning of the month. Nowadays we have adopted the Roman calendar of set days, but in many cultures from ancient Greece to Anglo Saxon England, the new moon would most likely have been used to mark the new month. The ancient Greeks had a particularly interesting set of festivities to mark this time and I think there is a lot we can learn from them in creating new traditions for our modern Anglo-Saxon Paganism.

The ancient Greeks had a three-day festival around the new moon that involved preparations and then offerings to different household deities on particular days. They would celebrate the new moon itself two days after what we now call the new moon, because that is when the first crescent of the moon would be seen again. This timing of the celebration of the new moon is similar across a range of ancient cultures and therefore I think it makes sense to celebrate the new moon (and therefore the new month) on this date – the day when the first crescent of the moon appears in the sky.

But how should we celebrate? Well I think it would be a good idea to take a few ideas from the ancient Greeks. First – on the day before the new moon, as the old month is passing, it is a great times to do preparations, purifications and to put one’s affairs in order. It is a time to clean our altar, our fridge or even our whole house. It is a time to settle outstanding debts and bills. It is a time to evaluate the last month and make plans for the new one. And it is a good opportunity to give something to the less fortunate.

On the following day, the new moon, we should do a special ritual to honour those gods and spirits important to our household – Frige as goddess of the family and household, the Housewight/ Cofgoda, and our Ancestors. It would also make sense to honour Mona, god of the moon on this day too. It is a time to ask for their blessings upon our homes and families for the coming month, and to seek a divination regarding the coming month. It is also good to celebrate with a special meal – perhaps of moon shaped foods, or seaweed (as it’s a time when the seaweed will be plentiful.)

So as we prepare our calendars for the coming year, here are the dates of the New Moon (first crescent) for you to add in and celebrate. (thanks to ealdrice.org for the information)

Æftera Géol beginneth December 31st
Solmónaþ beginneth January 30th
Hréþmónaþ beginneth February 28th
Éastermónaþ beginneth March 30th
Þrimilci beginneth April 28th
Ærre Líða beginneth May 27th
Æftera Líða beginneth June 26th
Þrilíða beginneth July 25th
Weodmónaþ beginneth August 23rd
Háligmónaþ beginneth September 21st
Winterfylleð beginneth October 21st
Blótmónaþ beginneth November 20th
Ærre Géol beginneth December 20th