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Leadership and Priesthood Part 2: Skillsets

February 18, 2014 2 comments

I was recently reading a piece on io9 “The Real Reason Why Techies Are the New Yuppies”, and it occurred to me as I was reading in the comments that there is a parallel here. Not being alive any earlier than the 1980s, and not officially part of Paganism/polytheism until 2004, I cannot speak on what Paganism or polytheism was like. I am wholly a product of the early 2000s in regards to my religious development as a polytheist. The parallel that struck me was actually in the comments section in reference to a person having computer use and literacy as a skillset. They had a far easier time navigating things like the Obamacare website, versus a person who was not as computer literate. The person with the skillset took about 5 minutes to find the relevant information, whereas his housekeeper was sobbing after 3 hours of trying to get the damned thing to work. This, to me, brought something to light.

A lot of spiritual specialists are working with wholly different skillsets oriented towards different things than most people. We are often wired different for our jobs by the Gods, Ancestors, and spirits we serve. Many of our initiations serve in this capacity to alter our spiritual form, functions, etc. to the task at hand. For some this makes a certain skillset far easier, and for others, nothing changes aside from getting the go-ahead from the Holy Powers in question to do a thing or perform a service. Even if we are not altered by the Holy Powers for the task at hand, our skillsets develop in differing ways, and so, it may appear that we’re really awesome all around from the outside, when really we might be hyper-specializing in a few areas.

So for some of us, to use an example, entering trance or meditative states is a whole hell of a lot easier than someone else. This can (and often is) simply a matter of “I have had x number of years doing/working on this”. Other times it is a matter of “I am, for whatever reason, wired to have these experiences easier” and others “I was rewired to have these experiences easier”. There’s tons of reasons for this, but at the end of the day it makes little difference in terms of my worth as a person, religious, spiritual, or otherwise. Spiritual practice is, like a great many other arts and disciplines, something that has to be worked at to develop the capacity to do it, and do it well. The ability to use a computer well, likewise, does not make me better as a human being compared to a person who does not. It merely means that my skillsets are in areas that are immediately useful to the task at hand. I cannot do carpentry, plumbing, electrical work, or other forms of trade skills (though I would like to learn, even on an amateur level) but that does not make me less of a person. I am absolutely at a loss with cars; if it sounds weird, I trust someone who is better experienced with my car. So while I am a piss-poor mechanic I am not a piss-poor human. A mechanic expecting me to be on hir level in regards to car repair would be like me expecting a person wholly new to polytheism to be on my level in regards to shamanism or priest work. It’s not realistic, and not what I expect of others any more than my mechanic expects me to have his working knowledge of my car.

Much like my mechanic expects me to do baseline maintenance though, I think that it is wholly fine for spiritual specialists to have expectations of the people who come to us for help. Some of the first questions I ask anyone who comes to me are: “Do you have an altar/shrine to your Dead?” “What Gods, Goddesses, Ancestors, and/or spirits do you worship and/or have relationships with?” and “Do you do daily devotional work?” and “Do you do daily personal work like grounding, centering, cleansing, shielding, etc.?” For me, these questions are no different than my mechanic asking me “What is the make and model of the car?”, “When was the oil changed?”, “What have the sounds/experiences been in driving the car?”, and similar questions. He’s not being a jerk by asking me these baseline questions, he is being thorough. Because his skillset is in a different place than mine, he has to ask the basic questions before getting to the meat of what might be wrong with my car. I am being very general, but even so, some of these questions come up even when the problem is something specific, i.e. my door won’t go back up and the motor for the window makes a clicking sound.

The comment in the article also made me think of the privilege involved in developing these skillsets, and the privilege these skillsets can bring. To be able to develop some of these skillsets, you have to have certain things, among them a computer or at least disposable income for car/bus fare (i.e. library trips), books or materials. To be able to have access to good resources, and/or a good teacher so you can develop these skillsets is another privilege. To have good training or teachings passed on to you, to be able to afford the various things that make such training, education, and making it to rituals and events to have experiences made possible for oneself is privilege. Once you develop skillsets as a spiritual specialist there may be things that you are simply better at due to the training, the hard work, and/or experiences, as in getting into trance mentioned above. It does not make you inherently better, but it does mean that there are opportunities in terms of training, resources, and experiences that may be available to you that are not available to the average person.

I have had powerful religious experiences throughout my life, first as a Christian and then, as a Pagan. I find it harder to teach someone to connect to the Holy Powers who does not or cannot connect as readily because of this. I haven’t, in general, had to work as hard as others to experience the Presence of the Holy Powers. I do not understand what it is like to go through life with an absence of the Holy Powers being readily in one’s life in a recognizable way. This is a huge blind spot for me when I teach people. It is not like I sit down every time I meditate or sit and pray at a shrine and have a ‘kaboom!’ reaction (read: peak spiritual experience)…but I also look at my experiences and understand why folks might be skeptical of them, to say the least.

I recognize that my experiences are not average, nor that they should have to be. I also recognize that my skillset is different, not better, than others. There are a good deal of skillsets I would like to have, among them, gardening, and ecologically sound building skills, i.e. making cob, strawbale, and similar structures. I have a lot of focus in my life to upper-head type of things, like psychology and theology. Yet, when it comes to things like gardening vegetables, which to a gardener would probably be really simple, like the housekeeper in the comment I get overwhelmed by all the options and data. So, I ask questions of friends who have green thumbs. Do I want results like they get? Of course, but to expect at the start to have plants that grow as well as theirs is probably unrealistic without help. I don’t know much about growing vegetables. Dad has shown me how to do simple gardening, from tilling to planting to watering cycles. Before he gave his help my plants were withering and some died because I did not understand them well enough on my own. I am nothing like a master at this; I am lucky that the aloe plants we keep are so hardy. I have not managed to keep any other plants of mine alive inside the house.

This reminds me of a quote attributed to Albert Einstein that comes around my Facebook feed now and again: “Everyone is a genius. But if you judge a fish by its ability to climb a tree it will live its whole life believing it is stupid.” If I judged my gardening by Master Gardeners then I would continuously feel like a failure. Context for understanding where the quality of a skillset should be is pretty important.

Skillsets within religion are important. For some religions, understanding the text of the religion may or may not be important. Singing may be important to religious rites and services. There are too many individual instances to list here. Religion is more than a value system, or system of beliefs. It is lived. It is the way in which one conducts themselves in the world, understands their place, and relates to everything. With religious and spiritual engagement devotional work is a must. Religion requires certain skillsets to develop to be done well. While belief is not, to a great many polytheists, as important as worship and right relationship, the ground of these two things is in acknowledgment of the Holy Powers as real and worthy of worship. It is a given, not altogether different from a fish being surrounded by water.

So if there is a baseline set of skillsets for a polytheist, what are they?

There will, I imagine, be different emphases depending on the Gods and Goddesses one worships, Ancestors, spirits, one’s tradition(s), and individual group(s) within those traditions. Rather than write a list full of caveats and exceptions, here are some ideas of general skills to develop:

  • Develop and maintain relationships. Have or be willing to develop a working relationship with your Holy Powers, whether this is the Gods, Ancestors, and/or spirits. This does not need to be a do-all end-all kind of devotion with every minute given over to your Gods, it just needs to be consistent. Even 5-15 minutes of prayer, song, or something where you directly engage with the Holy Powers a day is good.
  • Reciprocity. Have or be willing to develop or engage in a regular system of offerings, even if all you can afford is tap water. Take out the tap water after a full day on the altar, or, if you cannot because people in your home are hostile to your religion, respectfully flush the water or pour it out in a sink. Another option would be to put the offering in a bottle of water, collecting the offerings in the bottle each day, and taking it out to a river, lake, or a tree nearby.
  • Ask questions. I know of no Holy Powers that expected me to know or understand everything all at once. I am still learning about my Gods, Ancestors, and spirits. If you have people you can contact, use them. If you are in luck and have a community that works with or worships the Holy Powers you are interested in learning about, so much the better.
  • Research. If you have a license to drive a car, you sunk some time into understanding how the car starts, runs, and operates. The Holy Powers deserve just as much, if not more consideration. If nothing else, ask for a recommended reading list. Some texts that would be useful to deepening an understanding of the Holy Powers may be on free websites, like Sacred-Texts.com, the Gutenberg Project, or similar public offerings.
  • Dedication. Do the work. Whatever it is, whether it is research offerings, prayers, meditation, gardening, cleaning, etc.
  • Ask for help. If you are stuck, if you do not understand something, or if you need or want more help even after asking for help, ask for help. As with ‘ask questions’, I don’t want people to not understand what is expected of them by a tradition or to have to reinvent the wheel, or repeat mistakes I or others have made.
  • Double or triple check. If something feels off, maybe it is. It is always better to be sure than to be wobbly on where you are planting your feet.
  • Simple divination. This can be throwing stones, dice, coins, or something small and simple that costs little to nothing in terms of money. While not everyone may have a knack for divination, a really simple yes/no divination style can be very helpful in answering questions, especially when you are stuck.
  • Decolonize your life. A lot of Western ideas are intertwined with Christianity, and many of the sources, including many pieces of lore, are heavily influenced if not corrupted by the scholars who wrote them down. Many scholars themselves have and still do go back and forth over how Christianity, i.e. in the Norse myths, influenced what was recointerrded, and what is genuine religion, holdovers, mixed tradition, and so on from the original peoples being written about. Clean engagement with the Holy Powers will require this, especially since many of our Gods do not fit well within modern Western paradigms of acceptability. Even speaking about the Gods as real Beings unto Themselves is met with derision in much of society, and untangling that from our minds, thoughts, and words is hard work. It requires us to be careful of the words we use, the ways in which we approach our Gods, and even the ways in which we approach the lore available to us. Treating Loki as the Norse Satan, for instance, is a holdover from Christianity. I am not saying you have to like Loki, or believe His actions/reactions are good, but putting Him where Satan was, especially if you are a convert from Christianity, belies the complex relationships the Gods have, and how important He is, given how intertwined He is with almost every myth we have. It also will interfere with how you understand the other Gods, as Loki is often a traveling companion to Thor, Odin, and other Gods.

Skillsets do not have to be developed in isolation either. You can develop skills while also doing devotional work, for instance. These are just a few ideas, but they are the main ones I can think of right now. It may be that you are or develop a craft, and making origami boats for Njord is devotional work for you. Researching your genealogy, and then including the Ancestors you find can be a powerful piece of devotional work. Gardening and tending your land, or a community garden can be a devotional activity involving your Gods, Ancestors, and spirits. Keeping your home would be a good offering not only to your Ancestors, but to Gods and spirits that are part of or have domain/dominion in the home, i.e. Frigga, Hestia, and houesvaettir, among a great many. While it will not, in my view, replace a daily offering of water or a weekly offering of food, finding ways to incorporate your Holy Powers in your life provides more ways of connection, dedication, and devotion.

To borrow a word from Rhyd Wildermuth, this process is re-enchanting the world around you, suffusing it with the understanding and active acknowledgment that the Gods, Ancestors, and spirits can be connected with anywhere, and the world itself, wherever you are, is holy and a potential place for the sacred. This is good work wherever one is in their life, whatever their relationship is to the Gods, Goddesses, Ancestors, spirits, or communities. Our skillsets will not look the same, nor should they. I would hope that as polytheists we could agree that the basics of devotional work, dedication, and right relationship with our Gods would be among the common ones. This does not require one be a spiritual specialist. The main requirement is that each of us is willing to do the work that each of us can do, each of us in our own time, space, and ability in accordance with our tradition(s) if any, and the will of our Gods, Goddesses, Ancestors, and spirits.

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Leadership and Priesthood Part 1: Leadership vs. Priesthood

February 16, 2014 Leave a comment

I have been a Pagan for 10 years, and in that time I have seen very few groups in which priests were not also the leaders of whatever group they were part of. This can be done, and done well. I am part of groups that are very well run and well taken care of by their priests.

Some time ago I went into the difference between what a shaman and a priest are. This is how I defined a priest then, and this is how I still view a priest:

“A priest is a worshiper of a God, Goddess, Ancestors, or spirit, and acts as an intercessor between humanity and the Gods. When I use the word humanity, this can mean as small-scale as another person or small group or as large-scale as a congregation or worldwide religion. A priest’s job is, in some way, shape, or form, to bring the message(s) of the Gods, the Gods Themselves, and/or teach and bring right relationship with the Gods to humanity. A priest’s other jobs may serve the community in a larger fashion, such as performing certain services as intercessory work, like public festivals, public sacrifices, offerings, and the like, or more personal works like blessings at homes, births, funerals, and weddings.”

Since this post I have felt the need to put more emphasis on the notion that a priest serves their Holy Powers (Gods, Ancestors, and/or spirits) first and foremost. That the priest’s first duty, within polytheism as I understand it, practice, and experience it, is service to the Gods. This may have absolutely nothing to do with one’s human community/communities. Much of my work with Anpu, as I noted in the article “Question 10: Shaman vs. Priest”, has nothing to do with living people. Much of my service to Him is to help the Dead. In the last seven or so years I have not done a single public ritual with anyone in regards to Him, yet He still counts me as His priest and others have come to me asking for help with Him. I serve Him, and I serve Him in the ways He asks me, and on behalf of Him with other people where called.

Being a priest does not, by default, make me the leader, or even a leader outside of certain circumstances. It makes me a priest. So if I am making the point that priests are not necessarily leaders, then what are leaders?

The Oxford English Dictionary defines a leader as “the person who leads or commands a group, organization, or country”. A leader is someone who may be a trailblazer, just as they might be someone modeling good values, just as they might be the head of a group. The focus of a leader, at the end of the day, is on people first and foremost. They are about the people they lead. A volunteer coordinator is a leader just as a head of the local Kuwanis Club is a leader. Often a leadership position is in service to other people. Contrast this what I have written above in regards to being a priest, and there is a stark contrast: the leader is about the people, and the priest is about the Gods. Their actions are geared towards their focus.

If you are a priest you might be a leader, just by default in a situation like a ritual. You might be the only leader(s), as many groups are lead by priests. However, I think that the onus of leadership is something that ought to be more shared. It is a lot to ask of a person to keep a personal cultus with Gods, Ancestors, and/or spirits, in addition to possibly holding rituals for a group, making offerings, and holding a job, and lead a group on top of all the other things required to make a group function well. The list of demands grows if your group is official with the government at all, or if you have a busy ritual schedule. That is a lot on one person, or even two people.

Some people are able to do all of this and keep their group running well. I think, though, that we would have more effective priests and groups in general if this was an option and not a necessity. Note: I am not saying every priest who is in this situation should give up their leadership roles.  From where I stand that is a lot of weight on a person’s shoulders. If they choose to, this is where the priest, especially if they are in or have been put in a leadership role, needs to be willing to speak up, set boundaries, and especially to delegate responsibilities and trust people to fulfill/look after them. In turn, those they trust with the leadership and various responsibilities need to follow through on their obligations and promises.

I saw this at work very effectively as a Catholic. There are councils set up to help the priests do their work, i.e. pastoral councils, financial councils and the like, so that the priests can focus on doing their mission: serving their God and in turn, their congregation. There is a lot of groundwork that has to be laid to make this work well for polytheists, but if we want to have dedicated priests, temples, and the like, some amount of hierarchy, organization, and heavy lifting will need doing. A council format allows for concerned folks to get together and pull their weight together, vote on ideas, and make things happen with a core membership that then goes out into the community and gets things done. In the Catholic Church they work with the priest hand-in-hand to make sure that what is needed is taking care of so the priest does not have to worry about the lights getting turned off or what they are going to do about needed work on the church. This is an effective model that works. Granted, the Catholic Church itself kicks in much-needed money so the wheels are greased. Yet, I believe this council model can effectively work so that our communities can make the amenities, like temples, charities, communities, public ritual space, and so on, that I have heard so many wish for. A priest alone trying to do all of this, pull of this together, would have a very, very hard time.

Why is now is a good time to think about this, and separate priests from large amounts of leadership responsibilities? Because we are coming into a time where we may have the people to do so. There are second, third, fourth, and even fifth generation polytheists, Pagans, and those of like mind who are coming into the world. I would like to see effective foundations laid for them all. Part of this, I see, is defining who and what we are, as-is the need to build lasting groups, buildings, and so on for them to inherit. Not everyone is a priest, nor should the notion that ‘everyone is their own priest’ mean that priests, themselves, and all the skillsets required to be an effective one, get put by the wayside.

More on skillsets in the next post.

Expanding Altars and Changing Shrines

November 21, 2013 4 comments

These pictures were taken back in 2012 when I moved back home.  This was prior to my son and Sylverleaf coming to stay with us.  At the time I lived in the basement, as the entire living arrangement had been changed since I moved out.  I finally had a bit more room to make altars and shrines, and much of my parents’ resistance to such things in their home was gone.  They recognized my need for space to set out devotional space for worship, and I will always be grateful to them for this.

I made an altar to the Gods, a shrine to the Ancestors, a shrine to the Earthvaettir combined with the Moneyvaettir and Warrior Dead, and a shrine to the Animal Spirits.

The Gods’ Altar

At this point in time my Gods’ Altar was still fairly squished, at least compared to how it is now.  It is also a lot more simple; the Gods’ Altar as it is now has a lot more statuary and representations on it, whereas this was me trying to get back to some simplicity.  For example, the Chaos Star got packed away, as at the time I felt I’d had more than what I had needed of that.  The drum I made my journeys with was placed on the Gods’ Altar as I did a lot of journeywork to Their Realms at this point in time with Its help.  There are two chalices on the altar here: the pewter one I dedicated to Freya as our relationship was going very well, and She was teaching me a lot at this time.  That, and the chalice, which, if memory serves I had picked up at a thrift store, had at one point been given to someone as a Valentine’s gift back in 1985.  I found not long after I started using this that anything placed in the chalice would degrade and mold quick, despite repeated cleanings.  It has since been retired from service to any Gods since I can’t get it stop doing weird stuff to the contents within a few hours of being in the thing.

There’s also more prominence to the Valkyries’ representations here, with Brynhilde being directly behind Odin, and another to Her right.  The blue vial to the left of the pewter chalice long contained the last of a Dansk Mjød Viking Blod that I eventually ended up offering that year.  The crystal in front of the altar is selenite, a crystal I and my family still use to cleanse ourselves before some evening prayers.  The Negative Confession is on this altar in front of the vial and pewter mug.

The Gods' Altar 2012.

The Gods’ Altar 2012.

The left side of the Gods' Altar.

The left side of the Gods’ Altar.

The right side of the Gods' Altar.

The right side of the Gods’ Altar.

A closeup of Anpu, Mani, and Sunna on the Gods' Altar.

A closeup of Anpu (center), Mani, and Sunna (left) on the Gods’ Altar.

A closeup of Odin with Sigurd and Brynhilde behind Him on the Gods' Altar.

A closeup of Odin with Sigurd and Brynhilde behind Him on the Gods’ Altar.

A closeup of Freya, Brighid and Bres, Freyr, and Jord/Nerthus' representation on the Gods' Altar.

A closeup of Freya (center), Brighid and Bres (left), Freyr (front center), and Jord/Nerthus’ representation (right) on the Gods’ Altar.

Left to right: Brighid and Bres, Freyr, Jord/Nerthus, Sunna, and Mani, closeup up before the statues of Odin and Freya.

Left to right: Brighid and Bres, Freyr, Jord/Nerthus’s representation, Sunna, and Mani, closeup up before the statues of Odin and Freya.

The Ancestor Altar/Shrine

The Ancestor Altar/Shrine had finally come into being.  I had not been able to have a separate shrine for Them due to space issues, so being able to give space to the Elements as part of the Ancestors was wonderful as well as connective for me.  With this came a sense of connecting not only with Them individually as Elements and Ancestors, but in the space of the altar/shrine itself, each Element having Their own space in the way it is laid out.  This time also marked, roughly, when my Ancestors started asking for semi-regular tobacco offerings.  I started doing smoking offerings in 2009, 2010.  I had long held a taboo in my mind because of my parents’ smoking habits.  The deal I made with Them was that, so long as I was not going to become addicted I would smoke for Them.  So, cigars and cigarettes became part of the Fire area of the Ancestor shrine at this point, but that ended when Sylverleaf, our son, and I, transitioned as a family into the whole of the top floor of the house.

A long shot of the center of the Ancestor Altar/Shrine.

A long shot of the center of the Ancestor Altar/Shrine.

The center of the Ancestor Altar/Shrine.

The center of the Ancestor Altar/Shrine.

Left side of the Ancestor Altar/Shrine.

Left side of the Ancestor Altar/Shrine.  Leftmost is the Fire area, and next to it, the Water area.

Right side of the Ancestor Altar/Shrine.

Right side of the Ancestor Altar/Shrine.  The Earth, represented by the bowl of stones, and Air, with the incense holder, are here.

The Earthvaettir, Moneyvaettir, and Warrior Dead Shrines

This was the second shrine I had set up for the Earthvaettir and Moneyvaettir; Their previous places had been set into a bookcase on a whole shelf.  I do not believe the Warrior Dead had a shrine before this, and if it had, it had been rather squished in between everything with the Earthvaettir and Moneyvaettir.  Here, again, I felt a sense of being able to breathe, of expanding not only my physical limits, but practice.  Of having space to actually physically acknowledge Their place in my life, Their Presences, and to honor that not only with space, but with prayer in that space.  Of giving offerings to those beings, whereas once They may have been lumped all in together with a single offering chalice between all of these great, diverse Gods, Ancestors, and vaettir otherwise, now I had space and ability to honor each closer to Their own ways and desires.

The Earthvaettir, Moneyvaettir, and Warrior Dead shrines all on one surface.

The Earthvaettir, Moneyvaettir, and Warrior Dead shrines all on one surface.

The Animal Spirits’ Shrine

It was relieving to finally have space to do this.  I honor a great deal of animalvaettir not only as representations of the Gods (i.e. the snake as Bolverk), but as the animals Themselves who have come and shared wisdom and training.  Some of these representations pull double-duty; for instance, the wolf in the top above the center of the shrine is representative of both wolves, and Lupa, the Wolf Goddess who came to me early in my journey as a Pagan and in my self-discovery, helped me to realize a lot about myself.  More, She helped teach me how to not only explore it, but integrate it into my life as best as I could.  As the Wolf has been a central figure in my life as a whole, and as I mark It as kin, it forms the center of this shrine.  The patch of fur and wolf bones were gifts by the wonderful Shin Cynikos.  I keep these as sacred items to this day.  They still lay upon the animal spirits’ shrine.

The Animal Spirits Altar in 2012.  It sat on an old steamer trunk a friend gave me.

The Animal Spirits Altar in 2012. It lay on an old steamer trunk a friend gave to me.

It wasn’t long before I transitioned out of this kind of layout.  When I moved back into my old room upstairs to live with my family, there was a lot more room to expand, and express the changing relationships and growth in our lives together.  The next post will go into the expansion that occurred at that time, and what the altars and shrines tend to look like nowadays.

Altars and Shrines Change

November 21, 2013 1 comment

The next few posts I will be going over how altars and shrines can change over time.  My hope is that this will give people different ideas of how altars and shrines can be made, what can go on them, and help people see a different way of doing things.

When I lived in the dorms this is what my altar/shrine looked like.  Everything was together onto this little dresser.  The only other flat surface I had needed to keep my desktop PC and studying desk.  So, my Gods, Ancestors, and spirits all shared space on this tiny little thing.  I wasn’t supposed to light the candles or use the censer in the back.  There was a single offering chalice for all the varied Gods, Ancestors, and spirits present, and when liquid offerings needed to be poured out I either did so in the sink, or took it out to the trees near to the dorm rooms.

Starting on the left was my tarot and my athame/working dagger, and behind them the mead I gave for offerings.  In the back, to the right of the mead, was water I had collected from a lake, and a Chaos Star I had won in a raffle to the right of that.  The box beneath the censer contained things like prayer beads, as did  the box behind A Book of Pagan Prayer.  To the right of the chalice was my representation of the Ancestors (it still serves that purpose) and of course, Odin with representations of Geri and Freki.  The little pouch before the Ancestors to the left of the Wolves was given to me as Gebo for help I gave to someone. Thor’s Hammer, Mjolnir, sat resting before Odin’s feet.  In front of the Wolves to the left is Brighid’s Candle, and to the right is Her Cross.  In between the wands and Wolves were two sigils to the angel Haniel, who I asked to help me in my relationship at the time.  The silver skulls were what I used as representation of the Dead and as prayer beads (if memory serves) to that purpose.  In front of the Dead representation are wands, while the ceramic container was used to hold herb offerings.  To the right of the skulls was an offering of an apple, which, after a day or three, was taken outside and put under a tree.

The altar/shrine was near the door to the dorm room, and since I didn’t want to get brained every time I came home, the staves were set on the left of the altar.  A lot of this altar was put together the way it was out of necessity.  It taught me to use space effectively, and making sure I knew what was essential to me, both in terms of representation, and what I was worshiping and working with.

My Altar/Shrine in my dorm room back in 2010

My Altar/Shrine in my dorm room back in 2010.

A side shot of my Altar/Shrine in my dorm room back in 2010

A side shot of my Altar/Shrine in my dorm room back in 2010.

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