Author Archive

Frequency-Matching for Love & Money   Leave a comment

“Everything is energy and that’s all there is to it. Match the frequency of the reality you want”  – Einstein.

Gandhi in that oft-deployed admonition “Be the change you wish to see in the world” urges me to see the power of accepting responsibility for what I want, and helping it first manifest, however tentatively, within me. But Einstein gives me an inkling — no more! — of how. I don’t even care if it’s a case of “do as I say, not as I do”. I read crazy old Albert’s words and they ring true for me, call me to extend their resonance into action, into practice to see what they’re worth. Because how else can I know?


“Everything is energy …”

If you’ve read a number of my previous posts, you know by now it’s one of my ongoing obsessions to find out how others achieve what they do, and then, if I can possibly pull it off, to beg, adapt, borrow, or steal what I can from approaches, mindsets, techniques, strategies, work-arounds. (Oh, just give the old Druid a tool, already!)

Because belief, almost the sole technique on offer these days in the great monotheistic faiths, just ain’t enuf for me. (The spiritual riches of most traditions sadly lie ignored.) Or rather, it’s a powerful tool, but it needs material to work on, logic and motive as much as emotion.

We get another inkling of what matching frequencies can be like from human sexuality. The drive to mate and merge, instinctive in animals, can become more conscious in humans. (I say can. If you’ve approached such consciousness, you know the weight and force of that word can. How it slips away, how messed up and yet delighted we become in the presence of the “urge to merge”.)

A committed couple, the Judeo-Christian scriptures tell us, unites in a special way. Matthew (10:8) says, “… the two will become one flesh. So they are no longer two, but one …” If you’re reading this and you’ve known that particular blessing of unity, you get it. If even for a short interval, human sexual union gives us a direct experience of unity. It’s no surprise that we say we’re “in tune” with others, that we seek as well a wider “harmony”, that we long to be “in sync” — our languages mirror truth when they can, when we don’t muck about with them too much. (Ideologues and advertisers have much to answer for!)

So matching frequencies gets us “on the same wavelength”. We vibrate together, and with sympathetic vibrations each intensifies and reinforces the other. How to do this?

Mantra, sacred song, chant all aim for attunement. (All music aims to attune us to something. It just may or may not be a vibration in harmony with what I truly want. What does it help me manifest? What am I getting? What frequency have I matched? Where do I habitually vibrate?)

What is it about people and places that it just feels good to be around? What’s the quality that produces that comfort, that pleasure, that delight?

I want to tune myself in more consciously. That doesn’t mean I turn into some plastic saint, Druid or otherwise. It means in fact that if I want to express anger, I can do it consciously and responsibly, not passive-aggressively and unintentionally. I don’t need to summon into my life even more fallout from the random consequences of an already negative frequency buzzing in my head or heart. This, I know from hard experience and from looking almost everywhere at my fellow humans, is a core lesson.

I can take annoyance, irritation, and dump it through cranking a good headbanging song on speakers or headphones. Or do a ritual — ad hoc can be perfect — that lets me purge myself by dumping said negativity into an object I then bury in the earth. (Earth, take this from me. I transmute! says Earth.)

Or I do a quick visualization, one of my go-to’s, in fact: gathering my crap into a snowball and casting it into a river that sweeps it away and dissolves it. Gone. Even the turning of attention to such a visualization helps break an undesirable frequency, and guides me toward something that I initiate, not something thrown at me, dropped on me, spun within me. I become cause. Or at least, conscious effect.

Do these things, says my guide, and you open ways to fulfill your destinies. Because we all have more than one.

And if I remember to temper excitement at any new spiritual tool with useful clarity about the nature of the physical plane, and its inherent stability, I’ll learn to extend my practice to all planes, not just this one where change is — safely! — slow, most of the time.

Earth is a great laboratory for experimentation. Because then I won’t destroy every single new thing I mean to create, until I’ve learned my how through practice. And by then I’ll have seen how much more fluid the astral and other planes can be, how frequency-matching can be closer to instantaneous. How earth provides a useful counterweight to newbie mistakes and goofs. The ancestors, the gods, the spirits, the land — all help, all watch, all wait to be invited to the only adventure there is.

Part 2, in which I examine the time lag and solidity of Earth, coming soon.

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July Interval   Leave a comment

Holy Ones I know, you grasp
the thread of my life. Sometimes
I feel your fingers drawing
me tight against the soundboard.


lilies & hydrangeas, NW lawn

Can I sing for all of us, or does the song come for me alone? We don’t always want another to sing for us any more, though it was once a chief pleasure at the gatherings of a people. Once we knew the songs, sought to renew them when they flagged in us, when we lost the tunes from time to time. Pick them up again, friends. Then tell, tell the Tribe.

First stanzas. They can arrive in an echo, a line or two, teasing me to follow. Sometimes the whole thing turns out in an hour of listening and trial. Sometimes I fold the first words away for the next look, when maybe a day has turned and tuned me closer to where the words will go best this time. Always and never the same as last time.

Wake from a dream of speaking to those who don’t wear bodies like this, my wife rousing from a kindred dream, my parents (gone this past decade and more) in a house we have built and furnished together with them.

Sometimes I’m left ahead, not behind. It’s things that need to catch up to where I am, things that will turn round a few more turns before I understand. Then they’ll rush on ahead again.

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“Lady of the Land, open the door,
Lord of the Forest, come you in”

–Caitlin Matthews, Celtic Devotional. Gloucester, MA: Fairwinds Press, 2004, pg. 94.


space of a writer at work and play

Here in New England, you can hear the Land singing a version of this Lunasa greeting. In the distance, a lawn mower, a chainsaw. And just outside my door, for almost the last hour now, swallows sing and chatter practically in my ears. They’ve commandeered for their nest the space on top of the outdoor light above the front steps, less than a meter from where I write, the front entry-way I made into a womb-like office.

A coming weekend program of workshops and talks on the other path I take, titled “How to Survive Spiritually in Our Times”.

It’s an excellent topic to explore, and I invite you, before you read any further, to look aside from the screen you’re on, grab pen and paper (or open a doc on your desktop) and write down some of the strategies you’ve learned. How have you survived spiritually so far? And what have you learned the hard way, perhaps the deepest and wisest and most valuable among your resources?

Did you stop to make at least a few notes? Did you include questions among your strategies?

Taking at least a few minutes for this is worth doing. (You can still do it, right now …)

I list among my own strategies getting my experience(s) down in writing, keeping a record. Both this blog and a bedside notebook help me place the downs and ups and make sense of why? and what next? My computer desktop fills with notes I date obsessively, and gather roughly once a month into another kind of journal. That one often I revisit perhaps just once or twice a year — as valuable as the others for patterns and themes I’d otherwise miss. A hoard of unattached dream fragments, poem notes, quotations, lines from my reading, a song lyric that’s dogged my heels and probably is asking for attention, long-term and refreshed to-do lists, scraps of conlangs, orphaned things that I’ve learned will find their homes and families if only I take them in and find them clothes and beds.

And what is spiritual survival, anyway? We get physical survival, we learn both fast and slow, throughout our lives, what we need to sustain ourselves, what we need to live. Fast, because if we miss those first lessons, we never live long enough for any others. Stay out of traffic. Respect hot and electrified things. Don’t take into your body absolutely everything (substance, person, idea, spirit) that presents itself.

Not long after these — learning them a little more slowly, but not much — come later lessons. Just as you don’t take into your body everything on offer, take into your heart even less. Give, instead. (Loving others as self-defense!) Cherish good measures. Learn which lines it’s truly wise not to cross. Learn which other lines actually are, in fact negotiable, despite what others tell you. (Study which lines keep moving.)

Learn whose approval and disapproval truly matters. Learn to wield your own approval and disapproval. Sell yourself not short but long. Label idols carefully. Review regularly. Love, four-letter word and practice, not just in spite of anyone or anything that comes at you, but as the idiom goes, “for good”.

Is anything not spiritual survival? How I’m spending today continues to manifest whatever spiritual truths I’m learning.

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“You”, said Apollo to the German poet Rilke, “must revise your life”.

Holy Ones we know, you grasp
the threads of our lives. Sometimes
we feel your fingers glide, drawing
us tight against the soundboard.

You pluck from us those first notes
of song. They rise, we rise, and …

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Testing the True   Leave a comment

real_fakeA lot of talk these days about truth or reality and fakeness, almost as if our era was the only one ever so burdened, so challenged, so troubled by discerning the difference. So I cheer when I find a key to help me along the way, one I can hold up to the light and turn in my hands and consider, one I can offer to you and see whether it serves your need, too.

Es ist alles wahr wodurch du besser wirst, runs a German proverb Thoreau quotes in his journal entry for October, 1837 — “Everything is true through which we become better.”

I love this as a test for truth. No abstraction here, but rather a laboratory prompt, a calibration on our internal alethiometers, to use the example of Philip Pullman’s delicate device for measuring truth.

alethiometerIn the first volume of the fantasy trilogy His Dark Materials, Pullman describes the alethiometer like this:

It was very like a clock, or a compass, for there were hands pointing to places around the dial, but instead of the hours or the points of the compass there were several little pictures, each of them painted with the finest and slenderest sable brush (Northern Lights, 1995).

(Do you have your own alethiometer already? You do? Is it in good working order? Or are you looking for one?)

And that in turn should tell me something. As much as it is anything else, truth is an image, a whole set of images, that I carry around. From childhood onward, from experience, from stories, movies and the examples of others, from my culture and the era I was born and grew up in, I gather up and walk with a museum of images. Does what I see and experience right now match those pictures? If not, can it be true? How can it be true?

Everything is true through which we become better. Should I walk around asking, “Have you become better yet?” Well, no: unless I start first with myself. You know this is my principal strategy for avoiding insufferable arrogance, spiritual myopia and self-righteousness. Turn the edge on myself first, before urging the blade on others. A better question is “How did you do it? And can I generalize a principle, extract a technique from your answer, so that I can pull it off, too?”

What am I doing, what have I done, and has it helped? Have I become better? If so, can I do more of it? How Druidic! Rather than an eternal and external standard to which I must somehow conform but which is native, apparently, to nobody, instead I practice one dependent on my life and my experience. Yet we can recognize a shared quality in both our experiences, even though they’re different. What can that tell us? What are we perceiving? Part of an answer seems to lie in the relationship between honoring my own experience even as I honor another’s.

To give a specific example, echinacea consistently upsets my system, but my wife finds it a wonderful aid. My truth doesn’t trump hers, but neither does hers negate mine. One principle does for both: if it helps, if through it I become better, it’s true for me. As with freedom, so with truth: yours ends where mine begins, and vice versa. Force either on me and they cease being what they are, but become their own opposites. (We still endlessly practice this negative magic on ourselves and each other.)

I do ritual alone, or with others, and stand together in a circle with the Visible and the Invisible to welcome the sacred. My wife and I work at our marriage, and it has its good and better years, like anything planted and cultivated, watered and weeded. I fell out of touch with a college friend, and we’ve drifted apart. I remember others regularly, and our relationship still holds true.

I find truth in the quality of such relationships. Improving a relationship is one way I become better.

Oh, uniformity or conformity has its place. Build a house and you want dimensions as close as you can measure and cut them. We also speak of angles, materials and directions as true. True north. We’re dismayed, or gratified, when potentials and promises come true. In a ritual it’s helpful if we work together. The chant grows stronger when we say or sing the words in unison, like any chorus. Unity can be … fun.


Alan Watts (1915-1973)

The principle remains, whatever the design of the structure you build, house or ritual, song or life. As Alan Watts quipped decades ago — I can’t locate the source offhand — most creatures on the planet are endless variations on a single design: tubes with various attachments. (We’re improvisations, like jazz, like the unrepeatable concert version your favorite band performs of its signature song.) What wonderful diversity elaborating and playing with that unitary principle!

But what’s diversity for? I remember my first years at the school where I taught, serving as international student adviser. “Students from 38 countries!” the school brochures and website crowed at the time. “OK,” I said at one faculty meeting, feeling out the parameters of my new position. “We’ve got diversity. Now what do we do with it?” I genuinely wanted to know. No one answered. But I wasn’t being rhetorical. Was “having” diversity enough? Was that the goal, now achieved, box checked, on to the next item on some larger list? Was the school, were we, with our vaunted diversity, somehow now better? If so, how?! Could we measure it? Could we be or do something, anything, better as a result?

“I desire”, says Thoreau in Walden,

that there may be as many different persons in the world as possible; but I would have each one be very careful to find out and pursue his own way, and not his father’s or his mother’s or his neighbor’s instead.

If we respect ourselves in all our quirky uniqueness and individuality, how can we not respect everything else? Your difference affirms mine. The world and all its creatures, the Chinese wan wu, “Ten Thousand Things”, announce this principle every moment. How can we not glory in such diversity?!

Apparently, to judge by what’s happening in so many places, we often can’t. Is it because we don’t trust our own uniqueness? Do we fear ourselves as distinct and free beings, and therefore fear everyone else who is also a unique self, different from us?

Does your difference help me become better? No, it must be said, not if I run from it in fear, or if I feel I must attack you to protect myself, or deny you any way to live your difference, so that it leaves mine alone. Shortsightedly, I could even claim your difference makes me worse, not better, because I don’t like it, or because you remind me of my own freedom and uniqueness. Because all difference urges me to the responsibility to live from that knowledge. No, I don’t want to become better. Save me from any such transformations! I want to be, not become.

I find truth in the quality of relationship. I want to connect to others who help me become, just as I want to help them become more of who they are.

Selfishly, I readily admit, they’re more fun to be around when they’re becoming than when they’re locked in fear and desperately trying to remain who they are. And paradoxically, they become more of who they are when they keep changing and growing. And so, they tell me, do I.

Yes, the Great Self of the Cosmos first says Be! But then its continues, saying Become! I want to hear those Words and live them. Because what else is there? Serving something larger than the self, another paradox here, fulfills the self. All the many species around me live and flourish and die and return because they and I are what the cosmos does.

And ritual, song, art, creativity in solving problems, joy, relationships with other unique beings, are all ways to express and take part in and complete that doing.

eplurunYes, to be national for a moment, the motto on our U.S. currency proclaims E pluribus unum — “Out of many, one”. When you start with states that are nearly independent nations, unity can hold great allure.

In other contexts, too, of course, we seek that uni-verse, that “one-turning”, of one-ness. But if we seek a more whole truth, a “single turning” through which we might become better, we also recognize and acknowledge and begin to live from its other half, too — its complement, which we’ve often overlooked: Ex uno plures — “Out of One, many”. As the old song goes, echo of a cosmic melody, you can’t have one without the other.

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Images: real/fake; alethiometerAlan Watts;

Wildness, and Thoreau at 200   Leave a comment

thoreauLong-time readers of this blog know my admiration for Henry David Thoreau (who rhymed his name with “borrow”). I’m well into a new biography* of him, and reminded by a New York Times book review that today is his 200th birthday.

*Walls, Laura Dassow. Thoreau: A Life. Chicago: The University of Chicago Press, 2017. (Go for the Kindle edition; hardcover is $35!)

Partly from Thoreau (1817-1862) and his Transcendentalist circle, but also of course from vivid Medieval conceptions, Westerners get Nature-with-a-capital-N, that idealized if not deified Presence. In the same millennium-old perception, we get two Books of Wisdom as well. The Book of Scripture, the Bible, yes. But also the Book of Nature. (Ah, but which is volume one and which is sequel?)

From the Concord, Massachusetts man and his most famous book, we learn his credo: “In Wildness is the preservation of the world”. For there is a tameness that allows us to live together at all, that is much but not all of what we mean by “civilization”, and another (or perhaps the same) tameness that makes us lie down in front of the onrushing disasters of the day, provided they don’t touch us too directly and painfully.

Or at least not right away. (Boil me gradually, and I’m a happy frog or lobster.) A few posts ago, I wrote of making coffee in an analogy for doing ritual: any trade deal made or broken is fine with me — until it deprives me of a ready supply of overseas beans. Or let’s say I do step forward, full of fire and righteous indignation (is there any other kind?!) to protest a worthy Druid-y cause, putting my life on the line, what then? Isn’t my life always on the line? As one follower* of a certain wilderness prophet cautioned us long ago: “I may even give away all that I have to the poor, and give up my body to be burned. But if I don’t have love, none of these things will help me”. More to the point, I’d say, will they help anyone else?

cernunnosThere’s also a wildness in “a certain forest god”, as John Beckett calls Cernunnos. As without, so within. There’s a wildness in each of us that politicians are eager to sedate and numb to stasis with material consumption and soundbites and spin. There’s a wildness like that of the Wild Hunt of European legend and myth, which modern Pagans, among others, have elaborated in provocative directions. The wildness of Nature isn’t Sunday-afternoon safe, and direct contact with it (if we survive) can strip away our pretences and excuses, can initiate us into powerful awareness and lasting change.

But like Tolkien’s Ents, we don’t like to be “roused”. I’ll fight tooth and claw for a comfortable cage, if one’s on offer, rather than for freedoms I claim I desire. For someone like Thoreau, Walls declares, “The dilemma that pressed upon him was how to live the American Revolution not as dead history but as living experience that could overturn, and keep overturning, hidebound convention and comfortable habits”. For we humans stand at the hinge, the pivot, the axis, in and of nature and yet able for a time to hold ourselves apart from it. Because where else is there?

Still, we strive to contrive and survive, little Sarumans every one of us. “Once out of nature”, writes W B Yeats in his almost infamous poem “Sailing to Byzantium”,

I shall never take
My bodily form from any natural thing,
But such a form as Grecian goldsmiths make
Of hammered gold and gold enamelling …

Artifice, civilization, nature, justice? Just let me live forever, something in me cries. Just that, and I’ll sacrifice everything else to achieve it. You too can sail to Byzantium — for a price.

“Send lawyers, guns, and money”, says Warren Zevon in a song with the same title. “I’m the innocent bystander. Somehow I got stuck between the rock and a hard place. And I’m down on my luck …” Solutions present themselves. Not all deserve us. Few have anything to do with luck. And innocence or guilt completely misses the point of now. We’re all in it.

But wait …

“Once out of nature”? Are we now in that impossible place? Is that the legacy of the much-bandied about “Anthropocene“, our mythical present day, that time when human action carries geological force? “Health”, said Thoreau, “is a sound relation to nature”. “Physician”, says the Galilean master, quoting wisdom already proverbial in his time, “heal thyself”.

Oh Yeats, let me take bodily form from every living thing, let me know form, let me inhabit nature fully, and I will understand better, I will heal, and I will be healed.

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*1 Corinthians 13:3.

Images: ThoreauCernunnos/Gundestrup Cauldron.

3D: Divination, Discernment, Dreaming   Leave a comment

[Part 1 | 2 | 3]

I wrote up a version of the following for my journal, a practice in itself, and now for this post.

John Beckett’s helpful article “A Pagan Framework for Discernment” suggests a three-part approach for anyone doing the hard work of sifting experience and belief for their weight and significance and value. “Religious and spiritual ideas”, he observes, “are notoriously resistant to proof, as our atheist friends like to remind us. But if we wait on absolute proof, we’ll end up abandoning beliefs and practices that are meaningful and helpful to us.”

Divination is a useful practice at such a juncture, for several reasons. First, it acknowledges a need for help. I’m never alone, though too often I face challenges as if I am. [As that Christian triad (Matthew 7) has it, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you”. No, really!]

Second, divination gives me “something to do” that often relaxes the inner channels sufficiently that I’ll receive guidance “before” I actually do the divination. There’s little support or comprehension in our culture for anyone who talks about “voices in the head” — that kind of talk is one step toward getting you committed. So be careful who you talk to, I hear. Maybe if you started out committed, I hear, you’d know better how to respond to “voices in the head”. Rather than ignoring them, freaking, or heeding them unthinkingly, we’d assume there’s a wider range of options from which to choose.

Third, divination offers suggestions and potential wisdom apart from the usual gossipy, opinionated mechanical self that pretends to conscious awareness most days. Wisdom received often has a qualitative difference from what I’d usually say to myself.

“A belief is true if it works”, Beckett continues, “if it conforms to known facts, and if it’s helpful. But some factors have no bearing on truth even though we might wish they did.”

With such things in my thought as I consider how Thecu initiated communication a couple years ago, and then again recently, I ask for guidance on divination, figuring I’ll draw a card or three from a deck to assess possible directions. To my surprise I’m told to make an impromptu “deck” of nine folded pieces of paper. “Let each be a doorway”, I hear. That’s not quite right; there are no audible words. But the sensation is the same; the words are in my mind.

IMG_1738After I prepare the papers and document the moment with a photograph, almost before I can ask for the next step, I’m given nine words or names to write on them: hampu, lutec, nef, abal, tahilte, renha, lam, tseme, umun. Then, as smoothly as the sense of guidance arrived, it falls away, and I’m left with no further sense of direction. Upheld, then let down.

While the linguist in me putters in the background, turning over the names for a clue to their origin and meanings, I light a small candle and some incense, as much to forestall disappointment as anything else. The incense is homemade, from a workshop some years ago. It needs intermittent relighting, but that’s OK. I send out a silent “thanks and query” with each relighting. It feels right to do so.

Perhaps half an hour later, I receive further instruction, as I’m making some notes about a job lead: “The nine words are associated with the numbers 1 to 9. They are not numbers themselves, but they belong with them. Write the numbers on the cards you made in the order the words came.”

The following day I light candle and incense again, and add a spoken element. As I listen, I try pairing Thecu’s name with each of the nine words, in an impromptu chant, each pair repeated twice, with some playful riffs: “hampu Thecu, hampu Thecu, lutec Thecu, tec, tec Thecu, etc.” In one way, it’s nonsense, but all sound has a quality and an effect, so the practice is not a waste of time in any sense, unless I stupidly insist it is. I will practice this and listen again several more times to test it.

“We are wise”, Beckett closes, repeating his opening assertion,

to focus our attention on our actions rather than on our beliefs. But our actions generate experiences, and in our attempt to interpret and understand our experiences we form beliefs. Our experiences may be so strong or so frequent we are certain our beliefs about them must be right, but if we are honest with ourselves, we can never be completely sure they are right.

But we can ask ourselves if our beliefs work, if they conform to known facts, and if they help us lead better lives. If we can answer yes to these three questions, we can be confident that they are as right as they can be.

How do I pray to you, goddess of storms?
Let this my prayer be a litany of questions.

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Prayer to Thecu Stormbringer   Leave a comment

[Part 1 | 2 | 3]

How do I pray to you, goddess of storms?
Let this my prayer be a litany of questions.
How may I best honor you?

You gave me a glimpse, no more,
of landscape, cliffs lapped with green,
mist-hung and mournful,

with this foreign name to call you.
What is your service, what
may I do for you? Why

make yourself known to me?
Unlikely am I, no familiar of shrines,
a god’s service, formal prayer.

Then, too, I know so little of you.
Does naming you for others answer
your purposes? How do I answer you,

goddess of storms? Here are words,
intention, listening. Let this litany
of doubts and questions be first prayer.

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thracia-daciaIn the single experience (see recent post) I had of her, Thecu was particular about the sound of her name: TEH-koo, spelt with a c, not a k. Something bleeding through here of eastern Europe: Thracian, Dacian, Illyrian, Macedonian Greek, Etruscan?

The linguist in me still turns over these very scant details. This is one of those shadowy regions of Europe, where we know so little, mostly echoes from the written histories of neighbors, along with a few hundred words, a handful of inscriptions.

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Image: eastern Europe.

Guide of the West, Part 2   Leave a comment

So here’s the task I set myself in the previous post:

… I’ll take up ritual and its close alliance with emotion. Through rite and ritual, powered by where emotion can guide me, I can begin to (1) find out what I need to know (Air), (2) clear the way for the will to act (Fire), (3) empower my imagination (Water), and (4) help myself heal (Earth).

This morning, after fasting from coffee for three days, my wife and I dove back into our joint addiction. That meant, in addition to washing the carafe, cleaning the coffee mill of the remains of a brand that we found irritated our stomachs and left us with weird dreams. In spite of an organic label and a source we trusted, that particular brand goes on our NO list.

Yes, I’ll readily admit it: we’re coffee snobs. I say, if you have a habit, addict responsibly. Why pay a barista to do what we can do at home much more cheaply and satisfyingly.

Thus armed with our indulgence and our insufferably caffeinated arrogance, we perform the daily ritual. First, the banishing, or cleaning. Then the invoking, or grinding and brewing. Finally, the savoring, black or with milk or half-and-half. Or sometimes, if a new brand turns out especially bitter, a spoonful of maple syrup.  This is also known as the sense of ritual well-performed. In other words, as with most cooking — and magic — season to taste. There are recipes to learn, and then there are local variations and individual adjustments. Both prove needful.

Coffee invites assessment and comparison. (My mistyped original read “incites”, which is also true.) So should ritual. We brew coffee almost daily, because we like it enough to find it worth the effort. Anticipation heightens the preparation, the performance. Not all batches are the same, and I can always fine-tune what I do. Feeling can guide me well, but not exclusively.

If it’s to have any benefit, ritual (or magic) needs similar practice, and the doing of it IS the ritual, IS the practice of magic. I should enjoy the experience enough that it’s worth the effort, the outlay of time, material, and energy.

Otherwise, why do it? Can I answer that question sensibly? (A lack of common sense has oft defeated many an evil overlord.) A more modest Druid like me has much to learn from the great and (ig)noble. Success, for evil or good, depends on feet planted on the good earth, first of magics. (After all, Yesod, “Foundation”, is a low, easily-reachable branch on the Tree of Life. It’s “a vehicle allowing movement from one thing or condition to another …” says Wikipedia. Or as Basics in Kabbalah puts it, “The foundation (yesod) of a building is its ‘grounding’, its union with the earth (malchut).” A measure and sounding of our time: you can find such formerly hidden knowledge simply by following an internet link. Do we dismiss such magical familiars because they have made our lives too easy?)


What will I write onto and into my skin? What will I invite deeper?

So back to the four elements, to the task enumerated at the start of this post. I learn (Air) which coffee to buy — and whether today is even a coffee day — apply the heat (Fire) to water (Water!) and ground the rite (coffee, Earth, pun included) at its conclusion — a pour of hot black nectar into our two waiting mugs. Any excess of thinking or willing gets balanced by this cauldron of feeling, of desire and pleasure and outcome. Hold the mugs in our hands, warmth and aroma as much a part of it all as taste on the tongue. Incidental effects, like the temporary sharpening of attention, the rise of blood pressure (I’m chronically low), the motivational effects to a sluggish intestinal tract, are all side benefits not to be disdained.

OK — I’ve taken the analogy further than it can bear, or perhaps not far enough. We tend to think of ritual and magic in abstract terms, when in fact they’re a series of concrete choices and actions and manifestations. Humans are magical transformers, with time and space our field of play. Whatever we manifest has its causes: as with the universe outside our skin, so with the universe inside. This isn’t just metaphysics but actual physics. If the definition of insanity is to expect different results from doing the same thing, then sanity can begin simply by trying something new.

And “old-new” might be a very good alternative name for our uni-verse, our “one-turning” which offers ritual as one of its keys and clues.

And what of healing? I wrote in March of this year, in the post “Healing From the Past“:

I add to my practice a henge-meditation. We needn’t bother ourselves to make any such claim as “Druids built Stonehenge” in order to make use of the spiritual dynamic it offers as a source of healing. Merlin sets the precedent: Stonehenge-as-symbol, in Geoffrey’s telling is older than its present home in southern England anyway. Not its origin but its power is what we need. Magic thrives when our intent makes the occasion a necessity: our focus is single and sharp not from force of will but from desire, emotion, need, want, hope, imagination, planning and preparation, ritual foundation, and love.

A final note: to make ritual “economical” in terms of any wear and tear on the practitioner, which means us, (1) start small, (2) keep records, (3) experiment to find what works and what doesn’t. As with coffee, check in frequently: how does it feel? Does the brew need tweaking? Make this aspect part of the process — though not its sole determinant. Ritual and magic, done skilfully, are among the most scientific as well as loving things we do.

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Image: Four Elements tattoo


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