Archive for the ‘triad’ Tag

“Everything is Broken Up and Dances”

Google the title of this post, and chances are you’ll unearth three seemingly disparate connections. One is the title of a recent (2018) book by Edoardo Nesi. You might also find the Youtube trailer of a 2016 Israeli film by Nony Geffen with the same name. The third — the link between them, well down the list of URLs and capsule summaries — is the original, from lyrics by Jim Morrison of The Doors, where this line appears at the end of a stanza in “Ghost Song” off the 1978 album American Prayer.

In their own ways, both book and movie use the lyric line to evoke ghosts. Nesi’s book on economics is subtitled “The Crushing of the Middle Class”, while Geffen’s movie focuses on the story of a soldier suffering from PTSD after the third Lebanon war. In each case it’s the ghost of something lost, which makes living in this glittering, fragmented present of ours a hallucinatory journey. The Door’s album was issued after Morrison’s death, using recordings of his spoken word poetry, so that his ghost also looms over the work.

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not here yet — coming, coming …

The prayer of the album title is not just “American”, though some of its song references are. Like any prayer, it grapples with the worlds we live in, worlds of memory and dream and imagination, of the physical senses and of the possible worlds that time and human choice may unfold.

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A facile reading of “Ghost Song” might suggest we can dance along with the fragments — make the best of the situation. This is a strategy that may work for some of us — I silently add it to my spiritual toolkit — but the current troubles tug and gnaw at us in ways that dancing may not ease. The loss of jobs and “normal” life, the stress of disease and the threat of disease, put us right in the middle of the break-up and fragmentation.

No single remedy exists. But multiple remedies do, and humans are remarkably resilient creatures. Most of us already have ways for dealing with the present craziness, and we’re always on the lookout for new ones. Yes, the snake-oil sellers and spammers and scammers crawl out of the woodwork in times like this to snare the vulnerable and careless, but that doesn’t negate our search for new practices, solutions, promises. Like any green thing we send out runners and branches questing for new soil, for air and water and light.

For Christians this weekend is about hope, about resurrection. No surprise, the festival comes at the start of spring in the northern hemisphere. Christians in the southern hemisphere might consider matching their festivals to the season — Easter in September, Christmas around the June solstice — in order to align with a natural order they know God established. Likewise with Pagans down under. Samhain in May, and Imbolc in August. While celebrating beginnings as the leaves fall, or endings as the world greens all around us, may teach wisdom and the ability to distinguish other worlds from this apparent one, it’s out of harmony with the dominant dynamic the season is inviting our bodies to join and participate in.

If we look at the rest of “Ghost Song”, the first word commands us: “Awake”. I could stop there, or rather start there, and need nothing else. Awake, and keep awaking. But I keep going.

byard-snow

already past — what’s to come?

American Prayer” opens with vital questions: “Do you know the warm progress under the stars? Do you know we exist? Have you forgotten the keys to the Kingdom?” Read the rest of the lyrics and you see how Christian imagery pervades the song, how the song itself asks deeply Christian questions, which means questions for everyone, in spite and because of its obscenity and “politics”.

Without the profane there is no sacred. And often enough, though we don’t like to admit it, they trade places.

All right — but what can I do with this possibly useful fact?

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One of the headlines in yesterday’s Guardian reads “Sesame Street’s pandemic advice for parents: ‘Find rituals, be flexible, take a breath'”. I take this Triad and meditate on its seven words “for parents”, and for children, too. Right now that boundary shrinks. We’re all parents and children too, looking for comfort and reassurance (assuming we’re not honing our skills at denial) and for the first hints of “what next?” We “parent and child” each other right now in all kinds of ways.

Sometimes the only ritual I can manage is to take a breath. But that’s a good one, because without it I won’t make it to any of the others. Let me re-order the advice: “take a breath, be flexible, find rituals”. Bend, breathe, ritualize. Breathe, ritualize, bend.

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Bless, and the blessing spreads outward. We are blessing-bearers.

 

Triad for Rhododendron

The recent snowfall just after the Equinox brought 8″ (20 cm) to our hilltop. I took these pics several hours apart to capture one particular flowerbud.

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If you know rhododendrons, you know they keep their leaves all winter. But you can also tell if the temps have dropped overnight with a quick look out the window — the rhododendron curls and tightens its leaves, as if to say, Cold for me, too!

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And the bud unharmed, around noon the next day.

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Rhododendron resilience to you all.

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Posted 27 March 2020 by adruidway in Druidry, rhododendron, triad

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From the Druid’s Prayer Outward

Ri, a’h Isprid, do iscod …

Grant, o Spirit, thy protection …

If I pray, or make a vow, in a constructed language like the one I used to translate the Druid’s Prayer two months ago, is the prayer worthy, or the vow valid?

One direct test: does the spiritual world take them seriously? How do I know? And what, in turn, can that tell me about intention, creativity, awen and gods I may not worry about “believing” in, but whom I’m happy to work with, if I ask and if they choose?

(O Bríd and Oghma, for the gift of speech already I thank you …)

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eastern counter-glow over our roof at sunset

“Sound”, says the Old Irish In Lebor Ogaim, The Book of Ogams or the Ogam Tract, “is the mother of Og(h)ma, and matter his father”. Sound becoming language, the tongue of human beings, mediated by a god. The awen you sing, from the deep you bring it. And I pray you will.

No, I’m not claiming for my nascent Celtic con-lang any sort of special divine or holy status. (At least not in advance.) All languages are holy, or could be. But yes, I am working magic, going with an intention, asking blessings on it, charging it with desire, putting in a sustained effort, sailing with the wind, trusting to its fulfillment in time, doing my part, perceiving it from the vantage point of already-manifested, working with the as-if principle, feeling it as much as thinking it — because feeling charges an intention till it begins to spark, and it kindles (mostly) along paths we’ve laid for it, following the principle of the path of least resistance.

“I look forward to seeing where this goes as you work through the details”, writes Steve.

So do I, whether he was referring to the language or the prayer behind it, or both, or something else. “Working through the details”, the concrete form or mold into which we invite the magic to pour, helps give it shape. But whether it fills that form, or another more open to its flow, isn’t wholly up to us. If you’ve been at all involved in the building of a house or barn, with concrete being poured, you’ve run across stories of the concrete forms blowing out, and the heavy wet stuff flowing everywhere you didn’t want it. Magic is alive, god/dess is afoot, as much when I stub a toe or mash a finger as when the magic shifts my life to wonder and growth. Force flowing into form.

More than a little humility can help keep us from acts of outright stupidity in the face of divine power manifesting. Insisting that magic go a certain way is like commanding the tide: the tide always wins. But not seeing it as a contest, but as a chance to sail on the seas of magic, lets me ride the waves, tack across the wind, or run with it, and reach harbor. A light hand on the tiller, a boat that isn’t an ego project, a “vanity vessel”, but a seaworthy ship.

Expecting the wind to drive my boat out onto the waves, steer it where I want to go, and deliver me without any further effort on my part beyond the “ask”, is folly beyond telling. To put it more crudely and memorably, in words a friend said to me recently, it’s just naive as f*ck.

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So what lies “outward from prayer”? (Between sacred and profane may lie the merest hair’s breadth. Live, pure, wise, fire and true are also among our four-letter words.)

Make the turn, just don’t insist on logic as the link.

The Great Triad of Jesus is familiar to many, but too often we forget the hard-earned admonition that immediately precedes it:

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

I know I squander the holy far too often, casting it aside like a paper wrapper around the candy of what I think I “really want”. After all that asking, seeking and knocking, I just let it slide from my fingers. So I take up the task again, asking, seeking, knocking — until I find that supple, elusive thing I need like blood and breath.

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I’m slowly reading two related books (like many “bookies”, I almost always have more than two going at any one time), to listen to them echo and ricochet off each other: Thomas Kunkel’s Enormous Prayers: A Journey into the [Catholic] Priesthood, and Rev. Lora O’Brien’s A Practical Guide to Pagan Priesthood. The first volume I’d salvaged free from the last day of a used-book sale where any remainders were given away to clear space. The second I recently bought used, though it appeared in 2019.

We still grant to “priest” and “priestess” an aura of magic and mystery — tarnished, yes, by years of unfolding Catholic scandal among others, while also reclaiming, often from non-Christian sources, new resonance and imagery and sacred fire. As one priest in Kunkel’s book exclaims, “… people are starving today for mystery, the power that grounds, suffuses and surpasses all things, that ever-present but elusive reality … as a result, our souls are withering from underuse and lack of nourishment.” And we know this because “people have a sickness that no psychologist or physician can cure …”

We need to move beyond prayer to find that use and that nourishment. Fortunately, many are beginning to wake again to themselves, and to reclaim that holy task, rather than yielding it to any other.

Priests and priestesses? Needed, yes. Needed very much at times. But not essential. The life we each hold (a trust, a sacred heirloom, a gift from the ancestors) is enough.

And may you know blessing as you too reclaim, and name, and flame.

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Kunkel, Thomas. Enormous Prayers: A Journey into the Priesthood. Boulder, CO: Westview Press, 1998.

O’Brien, Rev. Lora. A Practical Guide to Pagan Priesthood. Woodbury, MN: Llewellyn, 2019.

Urgent Druidry: A Triad

Three things to work for: what I need, what I can do, what needs to be done.

(Adjust as needed to fit your path — that may be one of things that you need, that you can do, that needs to be done.)

You could think of these three as three concentric circles. The smallest? What I need. Though it may consume my waking hours (even hound me in dreams), it’s still small. However large my need feels, it’s also smaller than what I can do — the next circle. My need is smaller than my life. And even that circle of what I can do, of my living today, lies enclosed in what needs to be done, the largest, outermost circle. Fortunately, I’m not the only one working on what needs to be done. Most of that largest outer circle we will tackle together.

How do I know this? Because that’s what we all already do every day. And by “we” I mean humans, spirits, birds, beasts, bugs, beeches, and everything else known and unknown. We’re in this together. The noise that passes for news, for much of social media, for political fear-mongering, is a very small part of our Great Doing. Meanwhile, sun and moon are faithful. (If the sun and moon should doubt, they’d immediately go out, sings William Blake.) If there’s one thing our ancestors have to teach us, it’s survival. We’re here because of them. We’re a remarkable part of their Doing, a testimony, a witness, an arrow of hope shot into the sky, a carrier pigeon winging a prayer towards whatever god is listening.

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And an equally “urgent” corollary to the Triad: I can work toward all three of its elements. While need may appear to stand between me and my next step, I can still work toward, with and (if need be!) around that need. And part of that is discerning whether it’s a need or a want. What economies can I practice, in the old sense of the word — laws (nomos) of the household (oikos) — Greek oikonom-ia, Latin (o)economia?

And such economies are indeed plural, for we all juggle several of them, balancing them against each other, splurging in some places, paring back in others. My wife and I make do with one car, but it’s showing its age at over 350,000 miles (560,000 km), now eating upwards of a quart of oil a week — we know we’ll need to replace it within the year. But doing at least some shopping online cuts back on driving, often enough, to more than one store just to find what we need, so keeping our home internet connection — at first glance a luxury we could sidestep by going to local libraries with free wifi and computers — turns out to pay for itself in gas and time saved.  Come winter, we need to add clearing the driveway with a snowblower, with its own diet of gas and oil. (That itself was an economy — the cost of hiring a neighbor with a snowplow for a single season pays for a snowblower.)

Such relative economies differ for each household and nation. What appears a clear indulgence to one may be a clear necessity to another. A car is nearly a necessity in the States, as absurd as that may sound to much of the planet that gets along fine without one. No car, no phone, and you don’t stand much of chance even to qualify for 80% of the jobs available.

Life, I keep learning (the gods keep teaching), is never OSFA — one size fits all. We find a balance as we can. And this isn’t just a gluttonous West vs. struggling Third World: if my wife and I had remained in Japan, we’d never have needed a car — the train system is that good. Economies are still local, despite the global economy we keep hearing about.

And these are just physical needs. So often my physical life stands in for what’s happening with me spiritually — the physical is indeed a metaphor for the spiritual, a ready barometer, especially when I’m not connecting with the divine cleanly enough to hear its guidance in any other way. Assuming this is a random universe is not only supremely boring, it’s way more fun to see how spirit can reach somebody even as thick as I can be, and through the most “mundane” circumstances. That pesky stomach bug, the delay in traffic, the unexpected medical invoice for what insurance doesn’t cover, the collapse of carefully-laid plans for Saturday’s outing to see the autumn leaves — all are my teachers, if I haven’t checked in lately with spirit. My daily life drags me kicking and screaming to the altar, if I don’t (won’t) walk there on my own. It’s quite simple, really, whispers spirit. Offer flowers, or blood.

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13 Things that Make a Druid

“What makes a Druid a Druid?”, asked a recent post to a Druid Facebook group I follow. The question, and the responses that followed, are both wonderfully instructive. I’ve distilled a large number of comments into thirteen ways of addressing the question. Below are the condensed originals, along with my indented comments.

1) A sickle, a white robe and a beard. What else?

This is one popular image, which we can trace to the Roman historian Pliny (link to short excerpt from his Natural History). Though it ignores the reality of female Druids in both the past and present, it does show that rather than a set of beliefs, Druidry suggests a set of tools that one uses in roles that Druids fulfill. In this case, harvesting the sacred mistletoe from the oak.

Ellen Evert Hopman likes to point out that white is really impractical — it shows dirt. Some of the oldest surviving Irish Druid materials talk about certain colours and patterns of cloth set aside for Druids — but not white. Wearing white stems partly from the influence of Pliny and partly from practices of the Druid Revival of the 1700s and onward.

2) A desire to seek knowledge regardless of belief or faith, a desire to keep that knowledge safe and a desire to share that knowledge with those able to understand it.

A good first draft of a Triad: “Three desires of the Druid: to seek knowledge, to preserve it, and to share it with others”. But many of us linger in desire without ever bringing it into manifestation. Desire alone won’t make a Druid.

3) Knowing when to put the kettle on.

Though it’s another piece of humour, timing of course matters deeply, and the “trick” of “catching the moment” reveals a great deal. Alertness to the hints the world is constantly giving us can guide our days. Likewise, obliviousness to such nudges and intuitions simply means our lives will be that much harder and less joyful. Nature so often is our first teacher.

The 21st century and most of its challenges reflect how often we’ve missed catching the moment and willfully ignored the many hints coming our way. Now we’re simply going to learn the hard way for the next few centuries. Neither Apocalypse nor Singularity, damnation or salvation: but a good deal more schooling in what we didn’t bother to learn the first few times round.

4) Initiation.

As a one-word answer, “initiation” points us in an important direction. But what we think it is, where and how we seek it, and what we do with it once we “have” it — those are places we can trip up.

As one commenter noted, “a Druid isn’t a ‘what’ – it’s not a thing to be initiated into. A Druid is what you are – you can be initiated into Druidry, but that doesn’t make you a Druid”.

Though, as another commenter observes, “self-initiation is a thing”, we are never alone: spirit, spirits, the ancestors, animal presences all participate in both “self” and group initiations.

In a larger sense, too, “initiation” happens to everyone. Life itself initiates us, through love, suffering, birth, death, the seasons. In that sense, we’re all “Druids in training”. Some opt to work with such energies more consciously and deliberately.

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The Morrigan personifies the challenges that prove and test us all. Photo courtesy Wanda Flaherty.

5) Membership in an Order.

For many — and it can be a valuable step — what “makes a Druid” is membership in an Order. The path of the Solitary means doing preliminary training on one’s own, and the requisite patience and listening and discipline of the Solitary aren’t for everyone as a starting point. Solitary work can feel trackless at times — how do I know where to focus? How do I assess my efforts? An Order can lay out for us its set of answers to such questions. However, to do more than merely “belong” or “be a member” — to grow into Druidry — still requires that same patience and listening and discipline which the Solitary practices.

6) Doing the necessary work.

As a commenter says, “Whether as a solitary or as a member of an order, WORK is required. Otherwise, to call oneself a Druid is meaningless”.

7) Study, reverence, work in nature, and commitment.

For most Druids I know, one or more of these may flag at times. It’s unavoidable. Jobs, relationships, changing health and life circumstances all demand much of us. Returning again and again to pick up the work is what “makes a Druid”.

“Persistence …” says one of the Wise. “Is not this our greatest practice?”

8) Alternative answer: you have to be able to summon a unicorn or a dragon. You can also grow a tree that grows/attracts its own dryad.

Again, though a bit of humour, these answers point to Druidry as something people do rather than something they merely believe.

9) Living in honourable relationship with nature, the Gods and the tribe. (And the evidence that we’re doing this?) The ability to model and teach all of that.

10) There is a special badge you get that says “I’m a Druid” on it …

Ask a silly question …

If you’ve been at some Druid or Pagan events, you may on occasion have wondered whether it’s the bling that makes the Druid. Fortunately, no.

Theme for meditation: what says “I’m a Druid” to the non-human world around us?

11) Practice, experience, and listening.

Another good Triad to take into meditation. Each of the three informs and feeds the other two. What am I listening to? Is it nourishing the deepest part of me? If not … What have I learned from experience? How can that shape my practice? Does either practice or experience show me new things to listen for? What is teaching and guiding me today, right now? What is my next step?

12) 19 years of study … at least for the ancient Druids.

As others have pointed out, the dozen or more years of modern education most of us undertake account for a chunk of those 19 years, but by no means fulfill or equal all of them. A Druid who persists on the path finds in the end that those symbolic 19 years cover just the “introductory material” anyway …

13) You are a Druid when your community says you are — fulfilling the role.

This presents a paradox of sorts. It means I practice and work on fulfilling the role, though recognition may or may not come right away — or ever. But that’s not why I’m practicing. I’m not a Druid until I possess that inherent authority of experience that others recognize, yet I won’t possess that authority or experience unless I practice despite all lack of recognition. My indifference to such recognition as I practice is often a more sure way than any other to attain it.

One advantage of membership in an Order is that the community of members will come to recognize this authority. People will begin to turn to a wise and compassionate Bard, even though others who’ve completed the “higher” grades may also be present.

Another commenter reflects: “Because being a Druid is defined by function, it’s not something you can be in isolation. You can train as a teacher, and maybe even qualify. You can call yourself a teacher. But you are not in reality a teacher until you have taught someone, just as you are only a healer if you have healed someone. You are only a Druid if you carry out the role of a Druid”.

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Colouring Outside the Lines

“But what can we do?” people often ask. Whatever the need, the question is a perennially valid one. What action is best for me to pursue, yes. But also, what can I do before I act, before the main event, so to speak, so that I can choose more wisely how to act on that larger scale? The Hopi of the American Southwest use a ceremonial pipe they call natwanpi — literally, “instrument of preparation”. What can I do to make of my actions a natwanpi in my own life as often as possible? How can I act now to prepare for the next action needed? How can my deeds begin to form a shining set of links, not merely a random assemblage?

Philip Carr-Gomm writes,

Try opening to Awen not when it’s easy, but when it’s difficult: not when you can be still and nothing is disturbing you, but when there’s chaos around you, and life is far from easy. See if you can find Awen in those moments. It’s harder, much harder, but when you do, it’s like walking through a doorway in a grimy city street to discover a secret garden that has always been there – quiet and tranquil, an oasis of calm and beauty. One way to do this, is just to tell yourself gently “Stop!” Life can be so demanding, so entrancing, that it carries us away, and we get pulled off-centre. If we tell ourselves to stop for a moment, this gives us the opportunity to stop identifying with the drama around us, and to come back to a sense of ourselves, of the innate stillness within our being.

Of course, one key is to practice the Awen when it IS easy, so that it becomes a skill and a habit to draw on when “life is far from easy”. Right now I take this advice, pause from writing this, and chant three awens quietly.

After all, what good is any spiritual practice if it doesn’t help when I need it most? I find this holds true especially with beliefs, which is why so many contemporary people have abandoned religious belief, and thereby think they’ve also “abandoned religion”. All they’ve done, often, is abandon one set of perhaps semi-examined beliefs for another set they may not have examined at all. “Carried away, pulled off-centre” — we’ve all been there. But each moment, in the wry paradox of being human, is also calling us home, “back to a sense of ourselves”.

A few weeks ago I had cataract surgery on my right eye. I was surprised how the looming procedure, with its success rate of above 95%, kicked up old fears in me from the major cancer surgery I’d experienced a decade ago. Coupled with that was a series of dreams I’d had a few years ago about going blind. Altogether not an enjoyable mindset to approach a delicate procedure on the eyes.

But instead of the victim version of the question “Why is this happening to me?” I can choose to ask the curious version of the same question. Insofar as anything in my life responds to events and causes I have set in motion, it’s a most legitimate question.

The answers, I find, can be surprising.

I feared loss of spiritual vision, because I was drifting away from the other spiritual path I practice. This is clearly a cause I’ve launched. I didn’t approach the surgery as some kind of superstitious opportunity for the universe to “pay me back” for spiritual neglect, as if the cosmos operates like a sinister debt collection agency. But if I approach my whole life as an instance of an intelligent universe constantly communicating with me, my fears have a cause, and an effect, and my experiences will mirror all that I am and bring to each moment. Not out of some sort of spiteful cosmic vindictiveness, but because all things, it seems, prod us along the next arm of the spiral. We’re all part of the Web. The same force, I believe, that pushes up the first flowers in spring, in spite of the lingering danger of frosts, the force that urges birds to nest and hatch a fleet of fledglings, even though a percentage will die before reaching adulthood, is the same force alive in me and in my life and the lives of every other being on this planet. Even our seemingly static mountains weather slowly in wind and rain, frost and sun.

Christians focus closely about “being in right relationship” with God. Druids and other practitioners of earth-spirituality are likewise seeking harmonious relations with the world around us. Though a god or gods may not have exclusive claims on me, still, if one makes herself know to me, it’s not a bad idea to pay attention. Same with anything else that knocks for my attention — and deserves it. Day-to-day practice of an earth path like Druidry is an ongoing opportunity to seek out new kinds of harmony as well keep to ones I’ve tried and tested, an opportunity to balance claims of allegiance and attention and energy, to make good choices, and to stand by them as much as I can. (Of course I’ll mess up from time to time. Part of the fun is seeing if I can mess up in a new way this time, to keep myself entertained, if nothing else. Why hoe a row I’ve already weeded, unless it really needs tilling again?!)

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With Lunasa in the northern hemisphere comes Imbolc in the southern one. The ley lines linking the earth festivals around the world deserve my attention, I find, as much as the lines of connection between hills and wells, trees and stones on my continent.

So it is that Brighid of many skills, healing and poetry and smithcraft among them, pairs well with Lugh Samildanach, Lugh “equally gifted” in all the arts and crafts. Both at Imbolc with the kindling of a new cycle of birth and growth, and at Lunasa as first of the harvest festivals, we’re reminded of origins of the crafts of civilization. With human and divine inspiration and gifts supporting our lives, we draw our existence today. I eat because my ancestors tilled the earth and lived to birth and teach the next generation. I wear this body because spirit clothed itself in this form among all the other forms it takes. I peer out at the world and at all the other forms who are likewise looking at and listening to the ongoing waves of existence. From this perspective, how can I not celebrate in simple amazement?!

We’ve all felt those moments when life seems paradoxically dreamlike and marvelously real. Robert Frost, bard of New England and a Wise One I keep turning to for counsel, says,

Only where love and need are one,
And the work is play for mortal stakes.
Is the deed ever truly done.
For Heaven and the future’s sakes.

Where love and need are one: how often do I separate them? Do I respect my need enough to love it, or truly need what it is I think I love? Can I align these two and make them one? Mortal stakes: is what I spend the greatest energy on actually contributing to life, my own life among others? After all, Druidry urges me to consider that each life is worthy and valuable, mine no more but also no less than others.

A Frostian triad emerges: There are three things fitting for the aspirant to wisdom — a seeking after unity of love and need, a work which is play for mortal stakes, and deeds done for heaven and the future.

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After the builders finished the weaving studio addition (visible on the left), they seeded the lawn with clover, and now we have a lovely nitrogen-fixing, weed-inhibiting perennial I refuse to mow. The bees have been loud and happy, cheering at my choice, and the crop will also hold down the still-loose soil against runoff, and help it firm up.

You can see, too, in the foreground the edge of the recent delivery of firewood I need to go stack.

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Triad for Rekindling Sacred Fire

[5 May 2020 Update — Druid Magazine has been removed from online. Only paper copies remain.]

NOTE

A version of this post appeared on pg. 32 of the summer/fall 2017 issue (large PDF) of Druid Magazine. I’m grateful to the editors, and to their liberal policies that actually recognize the ownership of authors!

In the Southern Hemisphere, Beltane has recently passed, and we can, if we choose, draw on the “opposite” energies here in the North in November, in a six-month harmonic with the South. (Isn’t it always Opposite Day anyway?) It’s Spring in Autumn, Christmas in July, your six-month birthday.

Because when don’t we need sacred fire?

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1–Finding Fire

Every Druid tradition I know of honors fire in some way. “It is the hour of recall”, go the closing lines of OBOD ritual. “As the fire dies down, let it be relit in our hearts”.

Here is the promise of elemental fire, never quenched, always ready to rekindle. But so often I find myself dry, cool, grounded, earthed—all excellent things after ritual, ideal for smooth re-entry into our lives, but hard to live from when we crave and need the flame again.

I’ve detected more than a fair portion of Earth in my makeup: a little reserved, suspicious of quick flares, with a tendency to solidity, inertia even. Does a spark still smolder in the heart of a person like that, waiting to be relit? Can I coax it to flame again? I hold the answers like twin children, one in each arm: of course, and not today. As I write this, I look out the window at fog and wet pavement. Where do I look for flame? In moments like these, it seems a more than reasonable question.

Yes, in the electrified West, we turn a key to start the car, we flip any number of switches all day along, expecting and usually seeing instantaneous lights, readouts, computers booting, phone screens lighting, and hums and rumbles of devices jumping into action. If, like me, you happen to heat with wood, you lay paper and kindling, strike a match, and flame obliges. Praise be to Brighid!

But for all that, I keep reminding myself, we do not command fire. In her The Way of Four Spellbook, Deborah Lipp notes:

Fire has always been set apart from the other elements, because Fire alone has no natural home on the earth; Air has the sky, Water the sea, and Earth the land, but only Fire stands apart from geography. In nature, Fire is the outsider; it is out of control, and it conforms to no known rules (pg. 10).

This is lovely and poetic, evocative and wise, and, as a friend remarked when I quoted it to him, it’s also bullshit. The only place fire happens is geography, just like with every other element. Heart, fire pit, computer screen, creativity—we light and relight them constantly. It’s our extensive craft with the fire principle that’s made much of civilization possible. But mastery in the end means service, and our wizardry rings hollow whenever we forget this.

2–Serving Fire

“I am a servant of the Secret Fire,” declares Gandalf in The Fellowship of the Ring (Tolkien, 2004, p. 330). Not a bad magical declaration. So I turn to the Indo-European past and summon reconstructed ancient words* to say something like it: *Ambikwolos esmi yagnos ogneyes [Ahm-BEE-kwoh-lohs EHS-mee YAHG-nohs OHG-neh-yes], which roughly translates to “I am a servant of the sacred fire.”

So I ask how I already serve fire, because contrary to an adolescent tendency in us to see our lives as all-or-nothing, we have a starting place within us for anything that can manifest—or so some Wise Ones have told me. How else can we recognize a lack or hole or void except by feeling the outline of what’s missing, of what’s supposed to be there?

Now, when I need to reignite the fire of the sacred, and that includes writing about it, my daily practice, my own “hour of recall”, hopefully guides me to embers that still throw off heat. (If it doesn’t, I know I need to fine-tune what I do each day.) I keep re-learning that we never really extinguish sacred fire. We merely smoor it—that lovely old Scottish word—not “smother” or “suffocate” as some dictionary entries render it, but bank it, setting it to smolder till morning, when it can be breathed and fed to flame again. Peat excels at smoldering, but so do woods like hickory, and so do our human spirits.

While preparing a fire workshop for MAGUS Beltane, out of ruminations like these, I made a list of questions I found I kept asking myself, so I shared them with attendees. Here are seven from that list you might use in your journal, or for a series of meditations. And if one or two of them call you away from reading this, go with them for a while along your own green and shining path. Your responses are more valuable, after all, than “finishing the article”.

1) What does it take—literally and intentionally—in order to kindle you, and in order for you to kindle other things in your life?

2) What offering, if any, do you make to help you kindle? What else could you bring into your practice? What could you discard?

3) What is sacred to you? How do you find, invite, welcome, increase the sacred? What sacred ways are a part of your life right now that can help you kindle?

4) What ways, if any, do you tend to discount, push away, ignore, or feel “aren’t my way of connecting with the sacred”? What can you learn from your attitude towards them?

5) Where are you already kindled? What is burning, warm, or fiery in your life right now?

6) Where do you desire kindling? (Where do you need to bank a fire and cool off?!) Or to put it another way, what needs to catch fire in your life?

7) How has sacred fire already honored your practice and flames inwardly for you?

3–Building a Ritual Fire

In reconstructed Indo-European, one of the words for “altar” is *asa. If you want to expand your ritual declarations and charm-making, you can say *asam kwero [AH-sahm KWEH-roh] “I build an altar”. And if you’re consecrating a talisman or another person, you might add *Yagnobi ognibi tum wikyo! [YAHG-noh-bee OHG-nee-bee toom wee-KYOH!] “I hallow you with sacred fire!”

What to burn on that altar? Here your judgment, tempered and instructed by divination, practice, dream, and study, matters more than anything I might suggest. But if you’re seeking such a suggestion, here is one. Druid and Pagan traditions speak of Nine Sacred Trees suitable for kindling sacred fires (Steward of the Woods, 2015).

What about an altar? You may well have one already, whether backyard fire pit or space cleared on a bookshelf for images, a piece of quartz found on a walk, Tarot card for the day, incense of the season, and so on.

Evidence from several different traditions tells us that squares of sod or turf were a common form that a ritual altar could take. The Aeneid (Mandelbaum, 1961, p. 117) mentions a sod altar. Records from the Scots in the 1700s (Frazer, 1929) talk of building May Day fires on an altar of sod. And the Æcerbōt, the Anglo-Saxon “Land Remedy Spell”, amounts to a ritual for creating sacred space and restoring the land’s fertility (Jolly, 1996). To do so, it instructs the ritual performer to take one sod from each of the four directions of the land to build the ritual altar. Ceisiwr Serith (2015), an experienced ADF ritualist, author, and Indo-Europeanist, gives more supporting info in an article on his excellent website, “Proto-Indo-European Religion”.

In closing, I turn for words to the Rig-Veda 1.26.8: “For when the gods have a good fire, they bring us what we wish for. Let us pray with a good fire” (Three Cranes Grove, 2007; To Pray with a Good Fire).

Note on reconstructed Proto-Indo-European:

The * asterisk is a conventional notation for indicating a reconstructed form. You can never know enough about linguistic prehistory to do more than mangle reconstructed languages. Even graduate study like mine in historical linguistics inoculates precisely nobody from error. (Though a professional career demands pursuing the unattainable.) So in releasing perfectionist worries over Indo-European reconstructions and pronunciations, I cherish the advice of the great medievalist scholar, teacher, and author John Gardner. In advising readers when trying to speak Middle English aloud, he remarks,

“Read aloud or recite with authority, exactly as when speaking Hungarian – if you know no Hungarian – you speak with conviction and easy familiarity. (This, I’m told by Hungarians, is what Hungarians themselves do.) This easy authority, however fake, gets the tone of the language …” (1978, p. 315).

Tone, we might say, covers a multitude of sins.

If you’d like to learn more, two readable, popular, and authoritative books are by West and Mallory, included in the bibliography. Work through them and you won’t need me or anyone else. You’ll be writing your own reconstructed Indo-European phrases and rituals with “conviction and easy authority”.

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Gardner, John. (1978). The Life and Times of Chaucer. New York: Vintage Books.

Jolly, K. L. (1996). Popular Religion in Late Saxon England: Elf Charms in Context. Chapel Hill: University of North Carolina Press.

Lipp, D. (2006). The Way of Four Spellbook. Woodbury, MN: Llewellyn Publications.

Mallory, J. P. & Adams, D. Q. (2006). The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World. Oxford: Oxford University Press.

Steward of the Woods. (2015). “Nine Sacred Woods: A Druid Walk in the Park”.

Ovid. (1929). Fasti (J. G. Frazer , Ed. and trans.). London: MacMillan and Co. (Original work published in 8 AD).

Serith, C. (2015). Proto-Indo-European Religion.

Three Cranes Grove. (2007). To Pray with a Good Fire.

Tolkien, J. R. R. (1987). The Lord of the Rings. Boston: Houghton Mifflin.

Vergil. (1961). The Aeneid ( A. Mandelbaum, Trans.). New York: Bantam Books.

West, M. L. (2007). Indo-European Poetry and Myth. Oxford: Oxford University Press.

Our -cosms, Prayer, and Fasting

You’ve probably heard some version of it before.  It crops up like an overnight mushroom, whenever an event like Charlottesville or Brexit or Charlie Hebdo or Syria or Iraq or Rwanda or 9/11 or-or-or shakes us loose from our torpor and shrieks for attention, for a reaction. You can fill in your choice of event, from a whole ungainly series of them over the last year, decade, or lifetime.

We could quite accurately call the reaction the “20-40 rule”, courtesy of one of its literary expressions from some 80 years ago, in James Hilton’s Lost Horizon. The two speakers here are Chang, an inhabitant of the famed valley of Shangri-La, and Conway, the main character:

“We keep ourselves fairly up to date, you see”, he [Chang] commented.

“There are people who would hardly agree with you”, said Conway with a smile. “Quite a lot of things have happened in the world since last year, you know”.

“Nothing of importance, my dear sir, that could not have been foreseen in 1920, or that will not be better understood in 1940”.

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Now the argument here, a philosophical version of wait-and-see, has its obvious appeal as well as its downsides. In considerably less than a year, the political (or ecological or spiritual) landscape can shift dramatically. Irreversible change may swallow up — or end — lives. Wait for expanded understanding, however rich or apt, and it may simply arrive too late. Look solely at the long game, and I miss the immediate stakes.

But even knowing this, if you’re like many, you may start to experience “apocalypse fatigue”. You have little adrenalin or passion or initiative left in the tank. You’ve felt and you’ve empathized and you’ve resolved, and maybe you’ve also marched or written or witnessed or organized or simplified. Maybe you still do. Or maybe now you keep your head down and try to live your own life as best you can, because that’s all you feel you can do, as the world unquietly keeps crashing and burning. You brush off the ash and pick through the rubble — you stand up and do it again tomorrow. You endure.

For a thoughtful and balanced set of responses to crisis — not just one, and with Charlottesville simply the current face it wears — I suggest you read John Beckett’s 10 August ’17 post here. While we don’t always see things the same way, I value his hard-earned perspectives.

And when he observes, “My political posts weren’t well read, I didn’t particularly enjoy writing them, and every political post I wrote meant there was a religious, spiritual, or magical post that didn’t get written”, my experience echoes his. Long-time readers of this blog don’t come here for politics anyway.

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But here I want to look at an approach that I’ve found addresses the -cosms of the title, the keen needs of the moment as well as the more subtle draw of the long view, an approach that can serve the politically engaged and the quietly witnessing and the spiritually armed and ready, as well as the hermit sage. In a word, stamina. Fortitude, courage — though not quite the same thing. Staying power.

The approach sources, among other wells and fountains, the wisdom of the Galilean Master, who counseled prayer and fasting. And to make it a Druidic triad, we’ll add listening, because listening is another face it wears. Listening, prayer and fasting. LPF.

And that means listening to all of our -cosms, macro- and micro- and meso-, too — all our worlds, and the world “in between”, this middle earth where we spend so many of our daily hours. I’ve found if something’s shaking in one world, the others vibrate with it, too.

I’ll go personal from here forward, because that’s often how I think and talk best. If it’s true for me, it may — or may not — also work for you. But you’ll see it tried out with me first.

If I don’t fast from frequent tugs towards anger or fear, if I don’t re-connect with the innermost truths I know, I can’t pray (or act) effectively. I drag along the trash and flotsam and jetsam from others’ anger and fear. Don’t need ’em. Got enough of my own to let go of. This happened most recently in a job situation I won’t go into, because I’m still praying and fasting about it. Work-in-progress. Material for an upcoming post.

The danger of another’s anger and fear is I may not recognize them until I make them my own. I may confuse them with almost anything but a limitation. Unless I fast from their effects, listen to their seed-causes, and pray, I open the door to them. Now in addition to my own, I’ve invited in another’s fear and anger.

So if I’m not praying, I can’t fast or act with justice to myself or anyone else. And without praying, I can’t listen. Some of my prayer will be silence, a space where counsel from wise guides and teachers and ancestors and spirits has room to reach me.

Without this practice, whether I launch myself into a protest march at the statehouse in Montpelier, Vermont’s capital, or weed my garden and share with my neighbor a bundle of chard or a basket of carrots or — soon — potatoes, I’m missing my best path.

Because whether I link arms with another protester or cross my yard to my neighbor’s and listen to his life over the past few weeks, I’ll miss what I most need, and miss what I most have to give. The opportunity, the exchange, is often a seeming small one. But that’s why I need to listen or I miss it.

This has happened so many times to me, both the listening and also the missing-the-moment, that I’m actually beginning to learn it. (Like I’ve often said here, I can be really thick and slow about these things.)

The test, always, for me, is the quality of the encounter, the sense of rightness. This sense doesn’t exclude physical difficulty. Whether I’m about to go into surgery, or face an angry person waving a sign on the street corner, or talk with a friend, the words, the tone, the energy exchanged between us is my guide. How does it manifest? Can I watch the exchange without deep attachment to its outcome? Can I watch the — for lack of a better word — the ecology of the moment work its own energy?

I’ve acted, prepared, prayed and fasted and listened. Now comes the wonder, when I’ve gotten out of the way of Spirit manifesting in the situation. Or not.

For me, the listening IS the prayer and fasting. The fasting IS the prayer, and the prayer IS the fasting. One of the best Druid triads I know.

Pray and fast, and things go smoother for everyone, not just me, whatever I do. Miss the optimum alignment, and I discover that, too. This is my love laboratory, this world where we all are trying out our truths, where the test, in the end, is this: Does it build? Does it open? Does it give? Does it connect? Have I served?

And what forms of prayer might work? Material for the next post.

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Deconspiracizing & Druidry

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through the branches, opening doors

Depending on where you lurk on the Net, you may have run across this passage:

Be sure the patient remains completely fixated on politics. Arguments, political gossip, and obsessing on the faults of people they have never met serves as an excellent distraction from advancing in personal virtue, character, and the things the patient can control. Make sure to keep the patient in a constant state of angst, frustration, and general disdain towards the rest of the human race in order to avoid any kind of charity or inner peace from further developing. Ensure the patient continues to believe that the problem is “out there” in the “broken system” rather than recognizing there is a problem with himself.

Keep up the good work,
Uncle Screwtape

“Screwtape Letters” by C.S. Lewis ~1942

One of my cousins posted this recently on Facebook.

Also depending on your alertness and your familiarity with Lewis and his works, you may or may not have additionally spotted the following caveat. “Screwtape’s ‘fixated on politics’ quote”, notes Joshua Dance, “is not by C.S. Lewis. You and I may like the idea, but proceed with caution.”

How perfect for my purpose here: to use a wrongly-attributed quotation in the process of desconspiracizing ourselves. What ideas do we like, and how cautious are we — can we be — should we be — with them as we proceed?

And does this piece of wisdom still retain any value, once we uncouple it from its famous but misidentified source?

If you think it does, I invite you to keep reading. (If not, here’s the new-as-of-June trailer for Voldemort — Origins Of The Heir, a fan-film.)

Human liking for conspiracy theories is by almost all accounts wonderfully unbiased in its spread. Liberal, Conservative, Libertarian, Communist, Anarchist — whatever colors I fly on my mast, I’m just as susceptible to a theory that fits my prejudices as the next person. No one’s immune. In my book that qualifies as a “problem with myself”. Fortunately, remedies exist. Maybe not cures, but remedies.

Here, after a completely unscientific search, are seven news links [ Paul RatnerThe Independent | The Telegraph | Time | The Guardian| Conspiracies.net6 True Conspiracy Theories ] to some of the most popular conspiracy theories out there in the English-speaking world. (Those of you with a foot in other linguistic and cultural communities have your own favorites that you know far better than I.)

And if you’d like just one of many available pages pointing out the logical fallacies underpinning conspiracy thinking, here’s an example that offers 13 fallacies.

My main goal in this post? I want to remind myself most of all, and any of you so inclined, to  continue the work needed to minimize the effect of conspiracy thinking. Secondarily, I want to refresh my understanding of ways of thinking and doing — like Druidry — that can “distract me from the distractions”.

Two things I’ve learned over decades to treasure and nourish in myself and my dear ones more than anything else: what I choose to attend to, and how I choose to attend to it. In other words, attention and attitude.

We know how valuable our attention is because advertisers and politicians work so hard to get it and hold on to it. Our attitude matters just as much: everyone wants to tell us how to feel, rather than letting us discover that on our own.

Once someone has my attention hooked, and my attitude in their pocket, they own me.

So here’s one of my triads for action:

1) Love what I can see, touch and talk to most often — daily is ideal. This includes family, friends, trees, pets, the garden, ancestors, my community, and the people I meet. “I bless you in the name of what you love most deeply” is a silent prayer I can offer for everyone I meet. An even briefer version: “Bless this day and those I serve”. (I also find it’s very useful in stopping me from mechanical reactions for or against, from forming pointless opinions based on superficial details like age, weight, dress, gender, etc. — or for cutting me off in traffic, or tailing me much too closely. So I “repeat as needed”: “I bless you in the name of what you love most deeply”.)

2) Whatever time and energy I can give, work so that it will benefit others as much as myself. This blog is one of those things. My years in teaching, and in holding open discussions on spiritual topics in our local library, are a couple of others. A chance conversation in a shop or store that acknowledges another’s humanity and dignity can be a profound service to others. I don’t try to be selfless; I try to enlarge my sense of who is part of the Self. Because I’m  still learning, whenever necessary, I start small.

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backyard willow on wash-day

3) Thank everyone and everything that helped me do the first two things. Gratitude may be too simple for our complex and suspicious age, but, I notice, it never goes out of style. Again, it may be silent just as often as something to express. Yes, this can be a dangerous age to live and be generous in. But I find a wise kindness works well.

If I focus more on my attitude and attention, I can diminish the moments of “angst, frustration, and general disdain towards the rest of the human race in order to avoid any kind of charity or inner peace from further developing”.

The more I experience the inherent joy in using my attitude and attention skilfully, the more I find myself energized to keep on practicing with them. These are some of the truest things Druidry has helped me discover.

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Moons of Spirit, Synonyms for God: Part 1

[Part 1 | Part 2 | Part 3]

In his fine novel South of Broad, Pat Conroy writes:

His curiosity about the earth ennobled his every waking moment. His earth was billion-footed, unseen worlds in every drop of water and every seedling and every blade of grass. The earth was so generous. It was this same earth that he prayed to because it was his synonym for God (Pat Conroy, South of Broad, New York: Dial Press/Random House, pg. 3).

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I’m adapting the 11 questions from Matt Auryn’s recent (May 27, 2017) post “Witchsplaining & How To Avoid It”, turning them around, upside down, and inside out, shaking them a little, and adding two more to make it 13 in total for this three-part series.

Matt’s original asks questions to help others avoid condescending or patronizing interactions – think “mansplaining” and apply it to Witchcraft. My adaptation repurposes the questions. (Who would condescend to themselves?!) It’s for myself and others who’d like a jumping off place for assistance and perspective in examining our interactions with Spirit. Among other things, I’ve modified the questions to make them into “hows” and “whys” along a continuum, rather than a matter of yes or no, all or nothing. You can think of a spiritual practice as an inward synonym for gods or God.

So here goes: if I feel Spirit or the Divine doesn’t seem to be speaking to me, here are some questions I try to remember to ask myself.  Versions have been kicking around in my journal for a couple of decades. You might think of them as “13 Moons of Spirit”, a year’s worth of spiritual investigation. Because if I haven’t visited some version of these recently, I’ll discover — or get prodded into remembering — that it’s time to return and incorporate asking and listening to them into my practice.

1. How have I already been asking for and seeking a connection with Spirit?

Almost everyone has some kind of practice already in place, at least in embryo. Take a walk, a jog or a drive after work to unwind? Read a favorite author or listen to the same song to help you fall asleep? Get up before everyone else, or stay up after everyone else, to find some “alone time”? Seek a particular household task (dishes, laundry, window-washing, vacuuming, etc.) as much for its rhythm as for its usefulness? Recite a favorite saying, charm, poem, etc., at a particular moment of your day, just before sleep, right after waking? (For some years, out for a jog each morning a little before sunrise, I’d whisper to myself these words from the Odyssey at the dawn: “The sun rose on the flawless brimming sea into a sky all brazen–all one brightening for gods immortal and for mortal men”.) You’re on the way to a practice already.

Often we assume that with Spirit we start from zero and move from no connection to full connection. Or sometimes we evaluate spiritual practices or paths like we rate internet connections or sports cars: 0 to 60 in how many seconds? Not fast enough? Change brands or makes of car. Get the speed you need! Sticking with a practice and timing it for results is like watching a pot for when it starts to boil, like waiting for seedlings to germinate, break through the surface and send out their first leaves. It will happen, and it also takes way longer if I sit there just watching for it. Finding something else to do can be an important part of my after-practice.

2. How can I open myself further to Spirit? How can I strengthen my “essential welcome” (see previous post)?

Asking for connection, all by itself, is a great start. Listening for answers and trying out nudges and hints is a fine second step.

What will I do with greater access, increased flow? How will I pass it on? (Otherwise it bottlenecks, and all the openness in the world to “more” won’t pass it along until I find an outlet. In-flow, out-flow. We are lakes, reservoirs, oceans, capacitors. Or if I’m feeling particularly modest, a tea-cup. Once I’m full, “more” has no place to go but over the sides. I need to get bigger, too. I need to pass along the gift.

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3. How have I responded when Spirit and I DO connect?

If I don’t record it somehow, it almost always disappears. Getting it down is a practice of gratitude all its own. Our minds are exquisitely this-world focused. That’s useful for driving a car, following a schedule, coloring within the lines. Want to keep a job, an appointment, a promise? Mind is your go-to guy.

Want to retain the touch of a god, the breath of Spirit, the thrill of broadened understanding, the trance of ritual, the gift of love between luminous beings? Mind drops what doesn’t fit on its notepad, its index, its time-card. Write it down, record your voice telling it, draw it, sing it, etc. This, I’ve found, helps train mind to hold on to just a little more. Every once in a while I get a glimpse of how much comes and how little I notice. And reviewing such records helps prime the pump, blows away the cobwebs and reminds us of past connections. One daydream including a glimpse of hilltop or temple may be a lapse of attention. Five or ten “daydreams” of the same location, recorded over a year or three, (mind WILL forget!) is something else entirely. How will I detect the difference if I lose the recall?

Response generates response. Thanks, with no other practice, can take me amazingly far into other worlds where gratitude is the sole pass-key. Thanks, wonder, generosity: a holy triad.

4. How, if at all, have I formally apprenticed myself to Spirit? How, if at all, have I agreed to make Spirit or any Wise Ones partners in my training?

Making these kinds of agreements can be of immense help in training a stubborn and lazy human consciousness to serve more widely. Once I begin to serve, the tools and resources and opportunities begin to open up. Make the request or promise seriously to grow and serve — they amount to the same thing — and Spirit will hold me to it. The training and the feedback in the form of quicker reactions to my actions all help sharpen awareness. If it gets to be too much, I can always take a break. Dial it back. Soon enough, I’m restless and eager to grow again. Because on an endless journey, there’s no rush. Only a holy rhythm.

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Thirty Days of Druidry 17: A Triad to Welcome Possibility

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A brief triad from a weekend workshop on spiritual possibility and growth: “Wait, listen, don’t run away”. The breakout group that came up with this piece of wisdom laughed when it emerged, recognizing themselves in it. My impatience, obliviousness and fear sabotage so many spiritual gifts before I can even receive them. I resist the very opportunity I’ve asked for, or turn — run — away from it. Maybe it arrives decked out in dirty clothes — one whiff and I wrinkle my nose in disgust. Or it slinks in all shifty-eyed and lurky, then lounges at the bar, hitting on attractive patrons of both genders, when I expected elegance, grace, tact, self-restraint. Or — just to reveal how contrary I’ve become — it clearly exudes all those things and I’m bored already, longing for excitement, surprise, mystery. But if I can’t even recognize what I asked for when it lands on my doorstep, how can I receive it and work with it?

“Wait, listen, don’t run away” (WLDRA) counsels me that human time is just a subset of a larger cycle. A different pace might open doors — or let me see those already open before I speed past. Or if I really have to keep moving, let me at least pay attention. Salamander in a vernal pool today, creeping toward a patch of sun. Wait and listen on a day like today “when the world is mud-luscious” as e e cummings describes it in his poem “in Just-.” It gets easier, when the world begins to answer that patience. Not always. Just enough to keep me trying. Enough that surprise can still fill me like sap. I feel it all up and down my nerves and joints and sinews, sticky-sweet.

“Don’t run away (yet).” Sometimes it’s not fear that shoves me off, but a weariness with the same-old that drives me out of doors and away. And one second later, after my back is turned and I’m off to the next new thing, there it stands behind me, a little breathless, waiting — like I could have been — partner, companion, familiar other, element of the universe just my size, carved out of the vast flows of energy by my need and calling. And do I welcome it? Do I even see it at all? Ah, friend of so many missed chances yourself, you know the answer. I do not. But I could. Can, the next time. “Wait, listen, don’t run away.”

(Bard-crazy, I play with that abbreviation WLDRA. Trying to pronounce it, it comes out wooldruh, almost like wuldor, the Old English word for “glory.” Wuldra gehwa “each of (the) glories” — and I’m off in words. Conjure them and they will appear. The word, the thing it names. If I wait, listen, and manage, this time, to stay put long enough to witness and welcome and wonder at what comes.)

A Triad for Action

truthperspBut (the blogger says, debating with what he wrote in the last line of his previous post) our witness is not always enough, though it is much.

So, then, action: but what to do, and how to do it well? A triad for deciding: Is it true? Is it kind? Is it necessary? Almost always, one of these three stands out very clearly. It’s absolutely necessary. Or the truth of it is (at last) blindingly apparent and I can’t keep hidden any longer. But one or both of the remaining three points of the triad will inevitably catch me. Let’s say the words I have to tell my boss or coworker or partner are necessary. They’re true. But are they kind? OK, not really, not yet. So what can I do to make them (more) so?

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Meerkats (just read the article!)

In a world short on ethical or moral algorithms or heuristics — I’m showing off here; they’re both simply ways to solve a problem — this triad has earned a place in my toolkit. (Yes, the Ten Commandments have their place as well, but frankly if you don’t already know that lying, stealing and killing are wrong, you’ve really got much larger issues to work on.) And when you’ve got headlines like “Zookeepers caught in love triangle,” you know the universe has a deeply bizarre sense of humor.

Need, logic and heart: another version. Though truth is bigger than logic. Anyone who’s loved another knows this. Love may not always be logical, but it’s deeply true.  (Dogs get this, and cats in their sometimes greater and more temperamental reserve get it too.)

Like all formulations in language, this particular triad has limits. If all of its three points don’t line up, that’s not always a sign not to act. It may in fact be a time to act in the fullest awareness you can muster. Knowing, perhaps, you’re mostly flying blind, but acting anyway, in trust.

An example: in my first serious relationship after high school, I reached a point where, in an all-too-brief moment of clarity, I had to ask myself whether I should go any further. M., the woman I loved, was affectionate and intelligent. We were, as M. liked to point out, “physically compatible.” But she was emotionally manipulative. I asked my inner guide what to do. I even phrased it as a yes or no question about continuing or ending the relationship, expecting I’d get a clearer answer that way, since I can be pretty dense when Spirit tries to reach me.  The reply surprised me (often a clue that the communication is genuine and not something I merely made up under pressure): “You’ll learn a lot.”

Under a heady mix of hormones, fear and curiosity, I went for it. And I learned a lot. But was it true, kind or necessary? I couldn’t accurately answer any of those three till many years afterward. Even asking the questions, though — testing the Triad — can put you in the way of helping to sort out the drama and challenge of everything from health to relationships to job opportunities. It’s a concentrated and dedicated version of “You work with what you get.”

Was it true? Our feelings were true. We felt what we felt. Was it necessary? Truth and necessity lay in the growth the two of us (and assorted friends and roommates who orbited with dismay and amusement our half-private passion-storm) experienced through all our ups and downs.

Well, then: was it kind? We valued each other’s presence. We mattered to each other. M. and I taught each other about selfishness and honesty. There’s ultimately a deep kindness when anyone risks being vulnerable in order to give and grow. Because, I ask myself, what’s the alternative?

Was it really necessary? Well, what things ARE necessary in the grand scheme of the universe? (Answer me that one and you’ve got a full-blown religion or politics or philosophy off the shelf and ready to roll.)

If the universe exists even in part to become aware of itself through all its many beings and forms and possibilities (and I feel deeply that it does), then that one relationship between two twenty-somethings, me inexperienced and in lust-love, M. more experienced and also in lust-love, counted as necessary. True, kind, necessary. Check, check, check. But not a way I could have heard or understood or acted on at the time. “You’ll learn a lot.” That was advice I could use. A good triad opens a door. I choose whether to walk through, or slam it shut.

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IMAGES: tell the truth; meerkats.

Posted 13 February 2016 by adruidway in Druidry, spiritual practice, triad

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A Triad on the Mighty Ones

triskele“Three reasons for supplicating the Mighty Ones: because it is a pleasure to you, because you wish to be a friend of the Wise, because your soul is immortal” — traditional.

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Like many I revere Brigid. This time of year it’s easy in our house — the fire in our woodstove reminds me of one of her domains, and the lovely orange and blue flames of well-seasoned wood could wake any heart to poetry. I honor her in thought whenever I recall her, I honor her in action by lighting the fire, a daily practice this time of year. To see the wood take flame, to feel the house temperature begin to rise each morning once a good burn gets going and I can close the flue — how could these not be a pleasure, a cause for celebration?

the_godsI love that none of the usual default reasons that our monotheistic culture provides for supplication or prayer come up in this Triad: to save your soul, or to avoid hell, or to please a god or God, or to make up for some human weakness. No, the reasons here are splendidly other, and the first — the first! — is pleasure. Ask yourself, “Do I actually like the company of the Divine? If not, why spend time pretending I do? But if I do … ‘Can I have some more, please?'”

Or perhaps I don’t know either way. So why not find out? One reason to revere and honor and supplicate — lovely old word! — the Mighty Ones is find out what happens if I do.

immortals-the-godsAnd to be a friend of the Wise? For me that means I value wisdom, value those who aspire to it, and aspire to it myself. It’s a measure of our times that wisdom isn’t a word we hear very much. Maybe because it’s fallen out of favor. Maybe because many have abandoned it for cheaper thrills online and off. The company and friendship of the Wise! This, too, is a pleasure I hope you’ve had.

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s-la-lost-horYesterday out of a mix of nostalgia and procrastination at improving my Nanowrimo word-count, I was skimming through James Hilton’s Lost Horizon, which gave us the fabulous Shangri-La. (I first read the novel in high school, at the insistence of an English teacher who also pulled us through Hermann Hesse’s Steppenwolf. You can practically determine my age to within a few years just by those details, if you happen to follow — or yourself suffered through — trends in U.S. secondary education. You can find Hilton’s work online at Project Gutenberg Australia here.)

Hilton gives us the following wonderful exchange between Roberta Brinklow, a British missionary, one of a number of Westerners stranded in the Himalayas at the monastery of Shangri-La, and the English-speaking Chinese monk Chang, who is the principal go-between for the little band of Brits and the Tibetan natives.

“What do the lamas do?” she continued.

“They devote themselves, madam, to contemplation and to the pursuit of wisdom.”

“But that isn’t DOING anything.”

“Then, madam, they do nothing.”

“I thought as much.” She found occasion to sum up. “Well, Mr. Chang, it’s a pleasure being shown all these things, I’m sure, but you won’t convince me that a place like this does any real good. I prefer something more practical.”

“Perhaps you would like to take tea?”

I don’t know about you, but I enjoy stories that deal with the meeting of cultures and the delightful misunderstandings that inevitably result. Of course, my sympathies in this instance lie where Hilton’s also appear to — with the long-suffering Chang.

What good does wisdom do?! Oh darlin’, if you have to ask …

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And the best reason of all which the Triad gives us (if like us the Celts saved the best for last)? Because we recognize the gods are our kin — because what is immortal in us answers the call of what is immortal in them.

I don’t need to have any belief about this either way (“More slackness!” as Hilton’s Miss Brinklow might have said).  I can experiment instead. Am I immortal? Let’s see if I can actually get some inkling either way. Do the gods have something worth my learning, something that may touch on just this issue? Why not supplicate them and find out for myself? Could there be a connection between an experience of the divine and a greater understanding of what it is to be human?

Wherever did we begin to imagine that such questions ought to be matters of belief rather than personal experience?! As if we were asked about the taste of fresh berries and cream on the basis of our knowledge of somebody else’s report, rather than the bowl of them sitting right in front of us! Here’s a spoon. Dig in …

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IMAGES: triskelegods of war — Deviant Art; immortals — the gods; Shangri-La.

Deeper than Yin and Yang, Part 2: Playing the Field

[Part 1]

willow-byardIt must have been early in its life that the 70 ft. trunk of the willow in our back yard split in three. In this picture I took yesterday, it almost looks like three separate trees. As an instance of the triads and triples and threes prominent in Druid tradition, the tree serves as a visual reminder every time I look out the bathroom window. (It’s also just a tree.) And whenever I’m there,  I can if I choose consider the willow. When I face a choice between two paths, often enough if I look patiently, a third option comes into focus, standing behind the two in front. Well, maybe not always as clear as these three trunks, but still …

As many others have before me, I find that looking for an “obscured third” factor or option is good discipline. While three no more constitute the whole field of the Possible than two do, seeking and finding a third is one step in a helpful direction. With bad math I can claim it’s 33% more accurate. At least it acknowledges complexity, and lets me read the contours of a moment or situation more fluidly, allowing for wider possibilities.

The ready tendency of human perception toward isolating pairs of opposites does of course simplify the messiness of the field. Of the universe, of life-as-we-know-it. As a preliminary take on what’s going on beyond our noses, it’s often not bad as a first approximation. But it’s only that. We all remember the crisis, the either-or, the hard call under stress, but far more often than we realize, the energies, potentials and tendencies in most situations are multiple rather than binary.

“I have to make more money or go into foreclosure. For here or to go? Either you’re with us or against us. If I don’t quit now, I never will. Yes or no? Soup or salad? Boy or girl? Either you believe in God or you don’t. Liberal or conservative? Thin crust or deep-dish?” We’ve all faced and heard these kinds of choices, possibly muttered — or shouted — some version of them to ourselves or others. “Paper or plastic?” “Left or right?”

How often have we’ve acted on one or the other, and not always to our advantage? I can feel my hackles rise, just thinking about it all. No one likes to be boxed in. Even “thinking outside the box” is still in or out. Still either-or, yes or no. Who makes their best decisions hassled, pressured, under the gun? Yes, some of us may be intermittent adrenalin junkies and love the high of danger, the thrill of risk, the seat-of-the-pants choice, the coin-toss of fate. But as a whole lifestyle, after a while it can start to look much less attractive.

“Left or right?” Well, we could turn around and go back the way we came. Or get out and walk straight ahead. Or park and wait for a bus or cab. Climb a tree and scope out the area. Or …

“Paper or plastic?” “Neither. I brought my own bag.” The relaxation that often follows seeing and feeling and acting from the richness of a third (or fourth or fifth) choice rather than from a false binary should tell me I’m onto something. (So should the occasional look of surprise on others’ faces as the moment breaks through habit, routine, semi-consciousness.) Maybe the choice itself matters less than I thought. Or maybe more — and so it shouldn’t be rushed, but savored. We love options, then deprive ourselves of them when they count most.

Part 3 to come.

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Updated 26 August 2015

A Triad: Three Sparks

Three sparks that require kindling to flame:  spark in the heart, spark in the head, and spark in the spirit.

Posted 2 April 2013 by adruidway in Druidry, triad

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