Archive for the ‘Beltane’ Tag

Blessed Beltane!   3 comments

redmaple

red maple coming into leaf

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Welcome, Fires of Beltane!

Posted 1 May 2020 by adruidway in Beltane, Druidry

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A Beltane Solo Rite   Leave a comment

[Updated 19:55 EST 30 April 2020]
calendulaThe following is meant merely as a ritual template. With practice, we naturally reshape what we do. There’s no particular advantage to holding on to a tradition, or to any ritual expressions of it, that don’t nourish and sustain us. If the language feels too formal in places, or just isn’t you, change it to fit. Like a new pair of jeans or shoes, you’ll work them in.

[For a contrasting Beltane rite, see John Beckett’s 2015 blogpost.]

Read through your rite aloud at least once. You can begin to approximate the sound and flow of the ritual in this way, visualizing, as you read, the space where you will perform it, the objects and actions you choose to include, any ritual gestures, and the central part, where your intentions, prayers, songs, etc. will come from your circumstances and choices and intention. If you have one or two other people joining you, experiment with ways of dividing up the lines among you. Rehearse that ritual!

Time spent in meditation, or in the space where you’ll hold the rite, as well as time gathering the materials you will need, are all part of the larger ritual we perform. In some senses, ritual is simply an intermittent and concentrated reminder of the greater temple of sacred time and space we inhabit all our days.

Ritual Preparations: bathe beforehand. Alternatively, if you have a ritual fire space, use the ash to mark yourself before your ritual. A particular piece of jewelry, a sash or headband, a musical accompaniment like a bell, chime, drum or rattle, can help make your rite more vivid. Perhaps you have a special incense, or herbal tincture to use.

Materials: flat space, table or rock for altar; container of earth, sand or a pinch of salt for North; a container of water for West, a feather, fan or incense for East; a torch, candle or lamp for South; any gifts, offerings, objects for blessing, poems, songs, etc.; matches or lighter; ritual objects to decorate the space; ritual jewelry or clothing; musical instruments or playback devices.

The Rite

[Choose where you will stand to begin. Many ancient rites position the celebrant in the West, facing East. Your location may suggest other possibilities.]

Earth below me and in my bones,
Sky above me and in my breath,
Seas around me and in my blood,
by the Power of these holy Three,
I proclaim this to be sacred time and space.
[Strike a bell, gong, or drum
or make some other ritual gesture to mark this moment.]

Here the deep dark of Annwn* [AHN-noon],
here the shining of Gwynvid [GWIN-veed],
Here also Abred [AH-bred], middle realm, and mortal —
I stand in all three worlds.

I welcome all of good will,
bird and bug, beast and bough,
friends, teachers, ancestors of blood and spirit,
Guardians of this Land.

[With forefinger and middle finger extended outward
as the wand we always carry, walk (or turn) clockwise and imagine,
or feel, a shining circle appear as you turn, saying these words]
For the good of all beings, I call on your aid
as I cast the Circle of this rite.

[Turning clockwise to face the North]
With this earth [or salt] I bless and hallow this circle.
Be welcome, power of the North.
[Pause and inwardly welcome the North.]

[Turning clockwise to face the South]
With this fire, I bless and hallow this circle.
Be welcome, power of the South.
[Pause and inwardly welcome the South.]

[Turning clockwise to face the East]
With this feather/fan/incense, I bless and hallow this circle.
Be welcome, power of the East.
[Pause and inwardly welcome the East.]

[Turning clockwise to face the West]
With this water I bless and hallow this circle.
Be welcome, power of the West.
[Pause and inwardly welcome the West.]

[Depending on the time of day, turn East (early), South middle part of day), or West (afternoon/evening). Slowly open your arms as you say the words]
With the blessings of all, I open the Beltane Gates of Fire!

[Here belongs the heart of your rite, and so it is fitting to speak and act from the heart: any prayers, offerings, remembrances, songs, poems. You may wish to dedicate yourself, announce an intention, bless an object, burn a symbol of something that no longer sustains you in your life, and so forth. Perhaps it is now that you light your Beltane fire. You may wish to thank ancestors, teachers, mentors. You may want to make offerings in gratitude, to share in good things you have received. You can include the Druids’ Prayer, the Peace Prayer, the Druid Vow**, or some other formal recitation, as it feels right to do.]

[The close of the rite reverses the opening.]
Now is the time of return. [Pause.]

[Turn West.]
Power of the West, I thank you for your presence and blessings.

[Turn East.]
Power of the East, I thank you for your presence and blessings.

[Turn South.]
Power of the South, I thank you for your presence and blessings.

[Turn North.]
Power of the North, I thank you for your presence and blessings.

[With forefinger and middle finger extended outward, walk (or turn) counter-clockwise and imagine, or feel, the shining circle disappear as you turn.]
As I uncast the Circle, let goodwill go forth and outward to all beings.

May there be blessings and balance in all three realms, Annwn [AHN-noon], Gwynvid [GWIN-veed], and Abred [AH-bred].

By the Power of these holy Three,
Seas around me and in my blood,
Sky above me and in my breath,
Earth below me and in my bones [stomp once],
It is complete and whole!

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*For an interesting take on these realms of existence, see this link: Annwn, Gwynvid, Abred.

**The Druid Vow

We swear by peace and love to stand,
Heart to heart and hand in hand.
Mark, O Spirit, and hear us now,
Confirming this, our sacred vow.

 

That Fire Festival   Leave a comment

There it is again, the nudge of an approaching Festival. Like the light of a full moon, it engenders a subtle wakefulness. The gods are stirring the embers, raking the coals, adding kindling and blowing across the hearth their living breath. Who wouldn’t spark into flame?

May, Beltane month, reminds us how every time is a liminal time. (Samhain certainly stands equal to the task of reminding us, if instead of Beltane, you’re Down Under.) Liminal, from Latin limen “threshold”. E-liminate something and you take it across a threshold and outdoors, and presumably leave it there. In that sense, Druids are always trying to eliminate themselves, crossing over and coming back, seeking expanse and connection with whatever is without, in the older sense of “outside, not within”. Several churches across Christendom have as part of their names “without the walls” — outside, e-liminated. If you’re outside, you make your own threshold.

Of course, once you’re outside, it’s the Within that may suddenly become attractive again. By a kind of spiritual gravity, what goes out comes back inside, and vice versa. Like a cat or dog that can’t decide which is better, and meows or barks to be let in and out and back in again, we look longingly at wherever we aren’t. Jesus gets it, knowing Self is the Gate: “They shall go in and out and find pasture” — on either side.

The grass is, in fact, always greenest wherever I am right now. “As above, so below; as within, so without”. It just often takes ritual to know it. We say the words, often without hearing ourselves, but do we mean them? Not to say that everything’s the same on both sides of the limen, but that they constantly talk to each other. And the limen is so often more interesting than the sides.

In some sense, festivals and ritual generally are opportunities and attempts to have it both ways. We get to make an inside and an outside wherever we are, out of the Möbius strip of reality, which has only the one side, though consciousness insists on two. And we get to be the boundary, the place of transformation, our native place. Practice it enough, and we get good at it. Become the exchange point, the crossing-over, the hinge. Then when a big event comes along like death or birth, disaster or first love, we don’t get thrown quite as hard. (Or maybe, we get better at throwing ourselves, so the cosmos doesn’t have to.)

By the power of star and stone, says the Herald at the opening of the standard OBOD ritual format. By the power of the land within and without, by all that is fair and free, be welcome! E-liminated at birth from the Land within, I emerge onto the Land without and stay awhile. At death I get re-liminated from the Land without, and turn back within. So it goes, till I can stand at the Hinge and look across births and deaths, springs and autumns, to What’s Really Going On, whatever that turns out to be. I aspire to be a hinge-Druid, bending rather than breaking.

Ritual is hinge-work. You and I write the ritual of our lives.

At Beltane, the hinges heat up in the growing sun. We long to touch, to connect, to be in communion. Virus or no, we still nurse at the breast of the cosmos. “Where the bee sucks, there suck I”, says Puck in A Midsummer Night’s Dream. Oh, who wouldn’t?!

Or take the case of Job in the Hebrew Bible. God dresses him down, and challenges him. The old King James/Authorized Version catches the flavor well, for all its increasing linguistic distance from us:

Canst thou draw out leviathan with an hook? or his tongue with a cord which thou lettest down?
Canst thou put an hook into his nose? or bore his jaw through with a thorn?
Will he make many supplications unto thee? will he speak soft words unto thee?
Will he make a covenant with thee? wilt thou take him for a servant for ever?
Wilt thou play with him as with a bird? or wilt thou bind him for thy maidens?

The ritual answer to these insistent questions is “Yes!” That’s one of the things ritual does: it lets us answer “yes” to a cosmos whose very strangeness and majesty and terror otherwise impel us to answer “no”. Who, me? Of course not! No!

Stand at the hinge, and we come into our own as Children of the Most High. For Christians, Jesus is that Hinge, that Gate. The advantage of Person-as-Hinge isn’t exclusive to any one religion or spiritual practice, of course. Talk to the cosmos and it talks back. Persons everywhere, spirit incarnating, doing its thing. We’ve just fallen out of the habit. Ritual is one way that re-awakens us to possibility. But so many us are un-hinged, lost, disconnected.

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the “Mother Stone”, Four Quarters Sanctuary, Pennsylvania

Through the windows and doorways of ritual, we can see again what we lost sight of.

ancestor altar in circle -- W Flaherty

Four Quarters Sanctuary stone circle and altar

Sometimes the Face that Cosmos wears to reach us is familiar, sometimes not. Sometimes an Ancestor, sometimes an Other. We’re particularly bothered by things that speak to us that don’t have faces. Ritual can give a face to Things without them.

Ritual also opens an opportunity to organize my altars. Yours may look like this shelf of mine, all hodgepodge. Stones, peach pits, coins, figures, feathers.

shelf

Yes, the Wiccan chant reminds us, One thing becomes another, in the Mother, in the Mother. But not every thing, not all at once. Ritual says go with one thing, watch it change, celebrate the transformation. Be the hinge.

So we’ll gather (Zoom-Beltane, May 2 for us here in VT), and say the words: By the Power of Star and Stone …

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Towards a Full Moon Ritual   Leave a comment

[Updated 27 May 2020]

See also my post Moon Ritual Scrapbook with an outline for a moon ritual.

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Full Moon, May 18, 2019 @ MAGUS Gathering. Photo courtesy Marianne Gainey.

With last night’s May full moon, and searches from this blog for the words “full moon ritual”, it feels like time to talk a little more about ritual. Google “ritual design” and you’ll find many helpful sites. John Beckett’s helpful A Pagan Ritual Outline derives from his own long experience.

Ritual is at heart a form to focus awareness, like a melody focuses sound, like a kata or “form” focuses movement in the martial arts.

OBOD founder Ross Nichols observed that “Ritual is poetry in the world of acts”. That is, it’s distinguishable from other actions we do by its intent, its shape and form, and often by care for its appeal to the senses. Poetry and song rely on rhyme, rhythm, melody, harmony, counterpoint, emotion, symmetry, repetition and variation (chorus and new verse). It’s no surprise that effective and memorable ritual draws on the same components. Theater also underlies ritual with gesture, movement, surprise, audience participation, intonation, staging, lighting, costume, etc.

The full moon, by its shape, suggests completion of a cycle, a high point or climax in a developing change, a major turn in a process (you can’t get fuller until you empty again). More imaginatively, it can also suggest an open eye, a womb, a mirror of the sun, and so on.  These and many other associations and symbolic patterns can feed into a moon ritual. (Take a moment and write down your associations for the sliver of new moon, and you’ll be on your way to a new moon ritual.)

It helps to work with an outline or script — not as something prescribed, or to be rigidly followed without thought, but from a sense of flow and sequence. Even “spontaneous” ritual, especially for solitaries, often flows from a sense of rightness at the moment. In neither case do you need something written down to read from or use as a guide. But if that helps, or makes a big difference in quality, why not use it? Think of a favorite song you know by heart. Is knowing it so well a weakness?

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Li Bai (Wikipedia/public domain)

A few lines of the famous poem by Tang dynasty poet Li Bai (701-762), rendered more or less as “Drinking Alone with the Moon”, offer us a ritual moment:

Among flowers sits the jug of wine.
I pour alone, no other friend nearby.
I lift the cup to invite the moon
and with my shadow we make three.

(That’s my plain rendering. You can read multiple and more poetic versions of the whole poem here. The Chinese words: hua1 jian1 yi1 hu2 jiu3/du2 zhuo2 wu1 xiangqin1/ju3 bei1 yao1 ming2 yue4/dui4 ying3 cheng2 san1 ren2.)

Sometimes simplest is best. The experience of the moon shining through the flowers onto the wine, the solitary drinker, the cup, and the whole evening all around participate in the ritual just as much as the few words the speaker says to welcome the moon. Yet the ritual wouldn’t be complete without the words, because they’re called for. How does the solitary drinker “know what to say”? What fits the moment. And being alone (and possibly already a little mellowed with wine) helps shape what fits the moment. The moon is both familiar and wholly new in the moment, as are the feelings and thoughts of the drinker. A poem becomes a ritual. A ritual becomes a poem.

“Bigger” rituals work the same way. And planning and preparation can be just as effective in providing a form for rituals where gods speak, fire falls from the heavens, and the Earth Mother whispers her deepest secrets to gathered mortals.

In a Druid triad of ritual, three things happen: you open the door to the ritual, the heart of the rite takes place, and then you close the door. In Li Bai’s poem of informal ritual, the wine, moon, cup, speaker, flowers and moment each play their parts to open the door. The moon is present, and the flowers and wine and place. The speaker feels the moment, says the words, drinks, and the moment passes. The poem-as-script (re-)establishes the moment, records it, and closes it when the poem ends. Or think poem-as-ritual-photo. It’s not actually the speaker performing the ritual, but it records some part of it.

Let’s expand on the Druid triad of ritual. Below are twelve components to consider as you develop a ritual:

1–INTENTION — why are you performing the ritual? The whole ritual follows from this. A clear intention, large or small, leads to effective and enjoyable ritual.

2–MATERIALS NEEDED — cycle back here to add to your list as you develop the ritual. “Keep it simple” is a good principle. Ritual stuff isn’t the main event. But lacking the one or two things you DO need in the middle of the ritual, once the script grows to include them, is a real downer. That ritual knife, candle, bell, bowl of water, smudge stick now needs to be there. Do you need ritual clothing, body marking, etc.? Make sure it gets on the list.

3–PARTICIPANTS and ROLES — how many does the ritual need? Again, cycle back to update your “cast of characters” as your ritual plans develop. In the event of missing participants, how can you double up on roles?

Is there something for guests to do who aren’t speaking or performing major ritual actions? Can there be? Do participants — or visitors — need to prepare in advance in some way? Learn a short chant by heart? A melody? A ritual gesture? Vigils, fasts, prayer, meditation, questing, etc. can help participants bring their full ritual selves to the rite from the beginning.

4–PLACE and TIME — flexibility is key, especially if weather, reservations, or schedules have other ideas for your ritual. Pre-planned alternative locations in case of rain, etc., announced in advance, keep crowd control, confusion and disappointment to a minimum. Is accessibility an issue for any participants or visitors?

5–RITUAL HOUSEKEEPING — “Please turn off your cell phones!” Run through any details guests need to know. “This is what we’ll be doing. Don’t break the circle, or cut yourself a door in it, or ask a ritual celebrant to do so for you. Restrooms are at the end of the hall, or 20 miles away; find a tree. That’s north, so this is west.”

6–FORMAL OPENING — some combination and sequence of purification, grounding, centering, welcoming, proclaiming ritual intent, honoring and inviting Others to be present. Bells, singing bowls, incense, water, fire, salt, chant, drums, etc. all can help. Casting a circle, establishing sacred space, erecting or acknowledging altars, redefining the status of participants, the place, objects nearby or some combination of these may be appropriate. Choose who does these things, and why, and how others can take part. Less talk is usually better. So is simplicity.

7–The MAIN RITE — what you’ve gathered to do. Re-enacting a myth; marking the changed status of a participant through initiation, etc.; celebrating the season, a date, festival, harvest, planting, boat-launch, new home, new family member, etc. Healing, defending, strengthening, commemorating, blessing, gifting. Where you do the stuff specific to your tradition, practice, gods, calendar, and so on.

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MAGUS 2019 Maypole!

8–FEAST, ritual meal, distribution of ritual objects, etc. — a piece of maypole ribbon, a slice of apple (showing the star), a drink, a stave of ritual significance, a card or picture, stone, sea-shell, etc.

9–READINGS, Music, Poetry, Blessings, Prayers — this important portion of a ritual can accompany the Feast, etc. to help sustain the ritual energy, hold focus, minimize side chatter, etc. It also gives everyone present a chance to contribute personal requests, blessings, songs, etc.

10–CLOSING — reverse what you did for the opening: thank Others you invited, uncast the circle, return ritual elements to their original places, desanctify what need desanctifying, take down the altar. Ring the bell, beat the drum formally, close the ritual. Re-establish the world before the ritual began. Again, simple is good.

11–ANNOUNCEMENTS — upcoming events, requests for help with clean-up, calendars, thanking visitors, etc.

12–CLEAN-UP — leave the ritual space as pristine — or more so — than when you arrived. Make this a ritual act of service and gratitude.

Conversation following the rite can be an opportunity for formal teaching, Q-and-A, casual discussion, ritual debriefing and a post-mortem “how did it go?”, planning for another event, a meal at a favorite restaurant (which can be announced on Meet-up, etc., as an outreach tool).

Were you expecting a script for a specific ritual here? No need — you know enough to develop one of your own better suited to you, your situation, your practice and your intention. And after a few run-throughs, you’ll be on your way to developing your own ritual design “best practices”.

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Looking for more detail? Check out Isaac Bonewits’ excellent Neopagan Rites: A Guide to Creating Public Rituals that Work (Llewellyn, 2007), available used for just a couple of dollars.

Linking Our Times of Fire   1 comment

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photo courtesy Srinivas Ananda

Here’s a set of lively images from just a couple days ago of Edinburgh’s Beltane Fire Society’s 2019 celebration. Twice a year, at Beltane and Samhain, the Society stages an event featuring fire, drumming and dancers drawing upwards of 10,000 spectators.

Past posts on this blog may help provide inspiration for your own observances and practice.

• Two recent posts on Beltane 2019 — my own local Druid group’s ritual and a reflection on Beltane north and Samhain south.

• What is it with fire and Beltane? Well, the name Beltane itself, according to some etymologies, means the “Fires of Bel”.

• In my “30 Days of Druidry” series, I take up Beltane again — the ancient Celtic fire festivals of Beltane and Samhain still live in many forms today. A local example — a group of Morris dancers (article, pix and short amateur video) braved a chilly May 1st morning yesterday on nearby Putney Mountain, VT, to “bring in the May”.

• In 2015 I wrote this series of posts on “touching the sacred” — something we can often do most easily through fire and fire festivals. No surprise that cultures around the world have for millennia recognized fire as a sacred metaphor and vehicle. Let me take you there, says fire (and also Led Zeppelin’s vocalist Robert Plant, especially in “Kashmir”. Lack direct access to transformative fire? A shaman like Plant can help!).

• “The Fires of May, Green Dragons and Talking Peas” assembles the words of bards and a set of images to suggest to ear and eye what it is we seek and thrive from when we find it.

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wooden totem at Four Quarters Sanctuary, PA

• Want to experience a taste of a larger Beltane Gathering? Here are posts from 2018 and 2017 on the first two years of the Mid-Atlantic Gathering.

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Northern Vermont Beltane 2019   Leave a comment

Beltane yesterday, with our Vermont OBOD Seed Group, the Well of Segais, was a windy, sunny welcome to spring in the north half of the state. With many dirt roads washing out after all the recent heavy rains, members scrambled to reach hardtop roads, scouted for accessible ritual locations, and found this marvelous, recently-constructed stone circle in a municipal park overlooking Route 2.

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A short walk over this preserved covered bridge, and across a boggy meadow, took us up a hill to the circle.

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Between the initial location-scouting and our arrival yesterday, someone had found and placed a striking large quartz rock on the central stone. With some careful shifting on our part, it settled into place upright, serving as a stable windbreak. With five of us, we had just enough members to fill the ritual roles  — and to reach out hands to form a ritual circle around the central stone!

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Just as Imbolc for Vermonters often marks the start of “sugaring” — maple syrup season (or at least a midwinter thaw) — so Beltane celebrates the first leaves appearing on the trees, the first brave daffodils often pushing through the last of the snow, and the onset of “mud-” and then “stick-” season, two short but memorable intervals sandwiched between the long Vermont winter and the often wet spring.

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Calendula –Wikipedia Creative Commons

A group member brought calendula seeds as a ritual gift for all to plant. An “all-arounder”, the calendula is a member of the marigold family, bringing color, medicine, edible blooms, dye, tea, and other uses. Technically an annual, the plant can reseed itself and become effectively a perennial, if you don’t deadhead the flowers and if you allow it to mature into its seed-bearing form.

Looking to welcome the moon along with Beltane? Wait till May 4, and you can work with the New Moon, as Mystic River Grove in Massachusetts will do this year.

“Within me the powers of Sun and Moon. With my right hand (or wand) I father the Child, with my left (or chalice) I mother it. Within me lives the alchemy of this union. Let the magical child of my creative nature blossom and thrive in the inner and outer worlds” (adapted from OBOD ritual).

Beltane blessings to all!

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Local (Northern) Spring, Southern Samhain   2 comments

Yes, it’s finally spring in Northern Vermont — or at least it was yesterday in West Danville, where residents “bought tickets to guess when a cinder block would fall through the ice at a local pond. The cinder block went through … on Thursday at 5:39 a.m.”

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The changing season elsewhere will soon also bring Samhain to Druids Down Under in Australia, New Zealand, South America and South Africa. Can I sense the sacred fires of life at the heart of Samhain, or perceive the Ancestors peering through for our upcoming Mid-Atlantic Gathering Beltane Maypole? (My mother would celebrate her hundredth birthday if she were still incarnate this May.)

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Katrina, Mike and me, spring 1999

I look at old pictures like this one, from a “just-pie-us” fundraiser in 1999, at the school where I used to teach. (That’s me on the right.) As both a ghostly image of the past of 20 years ago, a kind of ancestor of our “today selves”, and also a picture filled with the high hilarity and sun-vigor of Beltane, it seems fitting for this season.

Haven’t visited the Beltane Fire Society site recently? Check out the 2019 update!

Or catch a clip here:

Or here:

What’s one of your Beltane (or Samhain) stories?

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