Archive

Posts Tagged ‘verse’

For Polydeukion on His Festival Day During the Festival of the Trophimoi and Treiskouroi

March 9, 2015 2 comments

Again, I want to thank P. Sufenas Virius Lupus for asking me to write this.  This prayer is for Polydeukion, and it was first said before His bust in the Kelsey Museum in Ann Arbor, Michigan at the start of the Festival of the Trophimoi and Treiskouroi at PSVL’s request.

Khairete Polydeukion!
Hero of Herodes, Herodes’ Son,
Youthful One, Watcher of the Baths,
Overseer of Games
Whose eyes shine in blessings,
Whose body is strength and vigor
Whose hands and speech do honor unto the Gods’
Oh Roman Knight!
Most Pious!
Exalted Student!
Let us never forget the Wisdom of Youth.
Let us remember the brightness of intellect is kindled and tended well in the soul, the heart, and the mind of every youth.
Io Polydeukion!

For Antinous on His Festival Day During the Festival of the Trophimoi and Treiskouroi

March 5, 2015 3 comments

I want to thank P. Sufenas Virius Lupus for asking me to write this and the prayer that is forthcoming for Polydeukion.  While I do not actively worship either of these Holy Powers as of yet, it has given me a new window into how we can cross between our religious communities, come to understand one another’s Gods, Heroes, Ancestors, and spirits, and give good honor to Them and one another.  This, this is an aspect of interfaith/intrafaith work that any polytheist can come to.  Thank you Sannion, for helping to inspire this exchange!  I invite any of my readers who wish to do this as well, especially if you wish to share devotional cycles with one another, even if we are coming at this from completely different pantheons, to step through the door and share your devotion with me and I with you.  If you do, please, let me know taboos, offerings, and so on that is important to living in good Gebo with your God(s), Heroes, Ancestors, and/or spirits so I do not give offense in offering.

 

Khairete Antinous!
Most-loved of Hadrian,
Whose lips sealed love in an Emperor,
Whose arms took up his care,
Whose feet walked in holiness,
Whose life is exulted in stone and verse,
Whose body sank into Sacred Waters,
Whose soul was lifted in holiness
O Antinous, hear my prayer,
Who is and lives in the House of Osiris
Whose body is clad in green and life
Whose eyes see the Dead,
Whose lips speak love and comfort to the Dead,
Whose arms soothe the Dead,
Whose feet are planted deep in the womb of the World,
May the Dead who loved, who lost, who suffered
May the Dead who were denied their love and joy and lust,
May all find comfort before You in Your Home,
O holy Antinous!
Io Antinous!

Critique of Harner’s Shamanism: Guest Post on Gangleri’s Grove

September 19, 2011 3 comments

I wrote a critique of Harner-style shamanism in response to a blog commenter post on Ms. Krasskova’s Gangleri’s Grove.  It eventually grew into a long post that had to be reposted in several places.

Ms. Krasskova was kind enough to ask me to finish my thoughts, and has it up as a guest post on her blog.  Part 1 is here and Part 2 is here.

I am interested in hearing others’ views on this topic.

All-Father

September 15, 2011 Leave a comment

Breathe, breathe, breathe

Life flows from lips to bark

Heart beats with reddened sap

Limbs creak and groan

Bark softens

 

Breathe, breathe, breathe

Knots open

Brown cambium turns grey

Rings coil and wind

Lightning leaps and plays

 

Breathe, breathe, breathe

Husks become hofs

Trunks flush with colors

The trees move

Uprooted limbs sway

They breathe, breathe, breathe

 

Credentials

July 20, 2011 Leave a comment

Since the trial for James Arthur Ray has ended in his conviction for negligent homicide, something that has really popped up in my mind a lot is the idea of credentials.  They can keep people safe, establish who has proper training in a discipline, art, science, etc., and who does not, and can communicate professionalism in an instant.  When I think of credentials I think of licensing, such as what happens with counseling, or with medical disciplines.  Having an M.D. or some other recognized credentials communicates a certain trust between the community and you, that you have had the training and experience necessary to qualify in the field you’re practicing.  How do we establish such a thing in Paganism or modern shamanism?

Some places, such as Cherry Hill Seminary for Pagan ministry, and the Foundation for Shamanic Studies for neo-shamans, are trying to fill this requirement by giving classes, workshops, and a variety of training in disciplines and techniques for their path.  I have many criticisms of core shamanism, as well as misgivings regarding the practice of shamanism without a core cosmogony or cosmology.  That said, I find it laudable that someone is helping to set a standard of expectations, that neo-shamans to be answerable to some standard of expertise and training.  Still, there is something that bothers me about the setting of standards regarding shamanism.  I think it is something I was reminded of in this post by Kenaz Filan, that I worry regarding “the desire to reduce everything to one happy nebulous one-size-fits-all Truth.”  I’m not about to say that people should not have standards regarding their spiritual workers; quite the opposite, in fact.  The worry I have, is that we reduce the role of a Pagan priest or a modern shaman to a “one-size-fits-all-Truth”.  Community standards, and standards of practice are one thing.  Expecting the same thing out of every priest or shaman is quite another.  That, perhaps, is my main point of contention with core shamanism itself: that it reduces a good deal of practices, techniques, and so on, down into a distilled form of core shamanism that is billed as shamanism without culture, when it merely replaces a mishmash of cultures’ spiritual tools and practices with its own culture.

This is why I worry about, but am not completely opposed, to credentialed spiritual leaders, mentors, and the like.  That said, I have none.  I am not certified by any body, religious or otherwise, to conduct the rituals I do, or to deliver the services I offer.  I have only the blessings of my Gods, spirits, Ancestors, and those who believe in what I do.  I have only the experiences I have had as a shaman, and priest of Odin and Anubis as my spiritual background.  In a very real sense, it is a leap of faith for people who come to me for spiritual help or advice to trust me.  I have no training from an accredited seminary, nor do I have a certificate from the modern neo-shamanic organizations.  Am I still a priest and a shaman?  I emphatically say “Yes”.

I am of the mind that, while you can go through all the varied and well-made training workshops and classes, the Gods and/or spirits are what designate you as a priest and/or shaman.  Without the Gods and/or spirits, while you may have all the earthly credentials in the world, what does that matter if, when the time comes, you are called on to be a Divine mouthpiece and you cannot perform your function?  When someone needs to hear the guidance of their God/dess, and you cannot communicate it, what did the seminary lessons matter?  When a person is being bothered by spirits or Ancestors, if you cannot intervene and/or guide effectively, what good are all the workshops?  Anyone can screw things up as a matter of simply being human, and no spirit-worker, priest, shaman, or oracle I know of does what they do without screwing up.  I certainly have not.  That, however, is not my point here.  What is, is that the Gods and spirits with whom you work, in my view, are the ones that bestow the meaning, the core, of what it is to be a priest or a shaman.  If you don’t have Them behind you in your function, while you may be a great facilitator or organizer, you are not a priest or shaman.

There is also, to me, a large difference between being a priest or shaman of a community, and being a priest or shaman of specific Gods or spirits.  While the two need not be exclusive, they can be very different in their roles.  Having been a priest for a community for a small time, the role required me to fill a lot of shoes, and do a lot of working with others’ Gods, successes, failures, and times of trial, as well as times of joy.  There was a lot of work on communication, answering questions, writing lessons, and training that was done as part of that work.  A lot of my daily work during this time was community-based, from daily work with people on their relationships with Gods, to working on rituals, classes and presentations.  Being a priest of Odin and a shaman apart from a dedicated community, a lot of my work for the larger Pagan community consists of giving messages from Gods, spirits, and Ancestors, intervening when needed in spiritual crises, and being a go-to for people looking to contact Odin and other Northern Tradition Gods, spirits, and Ancestors.  A lot of my work is individual-based, and I do a lot of more self-focused work, such as taking more time out for relaxation and meditation, and give more personal attention to the Gods and spirits I work with, whether it is working with my Ancestors, or working on deepening my relationships with my Gods.

Are credentials necessary?  In some cases, yes.  If you want to legally marry people, for instance, you need to have credentials that back up your ability to sign the marriage license.  However, I and a very good friend of mine, performed a wedding for a wonderful couple, and though it is not legally recognized due to the laws in my state, it is a strong marriage blessed by the Gods.  Are credentials beyond those for legal reasons a necessity?  I’m still out on this.  As someone who has dedicated his life to serving my Gods, I would say no.  Yet, at the same time, I see how credentials provide comfort, a sense of security, and communicate professionalism.  After all, I’m getting my degree in counseling for that reason, and when I’ve finished with that, I will go for licensing so I can practice what I’ve learned.

At this point I’m taking a middle road because Pagan priesthood and modern shamanism do not, by and large, have the background that professional counseling does, and beyond the two resources I’ve mentioned above, anything resembling professional training in either field is scant, or is specific to certain pathways, i.e. the Aquarian Tabernacle Church’s seminary.  If we want more professionally-trained priests and shamans, whether for the wider Pagan or shamanic communities, or our own little branches in their trees, we will largely have to either a) support what is already there and increase its ability to be used effectively by its adherents, or b) invent these courses and methods of accreditation ourselves.  I find that accreditation can be a powerful, stabilizing force, but it can also be one that can strangle peoples’ ability or willingness to explore, find new ways, be touched by the Gods or spirits, or respond in ways that establishments may find chaotic, destabilizing, or unwelcome.  Here is hoping that as we move forward we can develop courses and accreditation that encourage individual and group responsibility, personal and transcendent experiences of our Gods, spirits, and Ancestors, while also providing a solid structure to build our faiths, roles, and communities on.  Here is hoping that if credentialing gets in the way that we have the bravery and wherewithal to help it evolve with our communities’ growing needs, or if it will not, then to discard it.

Personal Work

June 22, 2011 1 comment

It’s been awhile since I last posted, and a good chunk of that time has been to work on personal stuff.  Some of that personal stuff has been screwing around, relaxing, and finding a job.  My spiritual life has become a lot more low key, becoming more integrated in ways I didn’t think would be so effortless.  The work with the herb garden, which now has one of my Dad’s tomato plants in it, has drawn me closer to Freyr, Gerda, Angrboda and Eir, and in little ways they are showing me lessons.  The closer I pay attention, but to Them and especially to the plants, the more I learn.  My work with Frigga comes and goes, but She is a quiet, patience presence in my life that I am still feeling out.  A lot of my spirituality has gone away from my altar and now walks with me.  The volunteer work I am doing, the empathy model I have learned, pushes me to listen a lot more than I have.  A lot of time when I did spiritual counseling over the last seven or so years, problems were brought to me that were pretty clear.  Yet, with the empathy model I am learning to be a more effective shaman and priest; I’m relearning not just how to listen, but a new mindset in listening and engaging conversation.  The ‘intensity’ Odin promised me this summer for spiritual has been delivered in spades.  Sure, I’ve done a good deal of spiritual work with and for others, but the intensity doesn’t come from that as much as the down time.

Not having a community to look after took away a lot of the excuses I used to distract myself from thinking about how I feel about things, relate to things, understand things, and where I am emotionally.  When I lost the group, and my relationship with my fiancee, a lot of the barriers that I kept up that stopped me from relating to myself, from being empathetic with myself, broke down.  I was stuck inside my own head with my own thoughts.  For weeks, Odin forbade me from any astral travel, utiseta, seidr, and similar kinds of mind-altering work.  I was stewing in my own juices, at times in guilt and other times in anger, and at other times sheer sadness.  I was feeling real emotions without covering them up, allowing myself to put a veneer of bullshit over them, or tamp them down.  Who was I not going to express them to?  Myself?

This went on for awhile until I hit a breaking point, mercifully, among supportive friends who had a good idea that it was coming.  They both let me do something I had, up until that point, really denied myself full expression: grieve.  I had just sucked in all the mixed feelings I had from the week I left the group  and my fiancee and I broke up, and ran with it.  At that point, it was more about surviving exam week.  Afterward, it was because I didn’t want to deal with the feelings I had stuck inside me.  When I finally let everything out, it was a clearing point for my emotions and my head.  I’ve been able to look back with a clearer head, see where I made mistakes, where others made mistakes, and accept that I screwed up without skewering myself with guilt trips and emotional lashings any more.  I may not remember everything (I don’t have the best memory) but I clearly can see where I screwed up, and have changed how I do things.  I think that of anything, that’s really the important part.  That, and I’m more forgiving with myself than I used to be.

Part of the reason I lashed out at group members was because I held myself to very high standards, standards that I sometimes wasn’t able to meet.  So I’d push myself and push myself until I hit them, and expect everyone else around me to rise up to my standards.  Not only did I tend to have high expectations that were impossible to meet, I also reacted a lot to my fear that I was not good enough, didn’t know enough, wasn’t a good priest or shaman, and I felt I needed to help people because if I wasn’t useful doing something for someone then I wasn’t worth anything.  I put people down to feel better about myself, an insecurity move if ever there was one, and my insecurities about myself ate into everyone around me.  When I had more emotional highs, or when I wasn’t feeling the insecurities, I could be smug, glib, and condescending.  It didn’t matter that I didn’t mean to; I did it.  That’s really one of the big lessons I took away from all this.  It does not matter what you intend; it is important, but what happens from the impact of your choices, that is what really matters.  If I can say this about spellwork and spirituality then it is applicable to the practical and emotional realms as well.

A lot of my emotional work the last few months out of the group has largely been around my feelings of self-worth, which, from what I have seen, is at the root of a lot of the problems that erupted.  Constantly talking about it with close friends and family has helped a lot.  I get a new perspective each time that I share it, a new way of seeing it, and different ways of expressing my fears, anxieties, and other emotions I’ve largely buried or ignored.  By relying more on the Pagan community, I’ve come to appreciate not just the larger Pagan community, but my place in it being one of value, even if I was totally silent, because I am in it.  Something that Bona Dea’s workshop at Paganfest, Weaving Community, really drove home for me was that once you intertwine the threads of yourself and your community you’re together in the tapestry.  It reflected a deep truth I’d forgotten in and of myself, both in terms of my impact on people, and my value in it.  It also drove home the reason the group asked me to leave: when you weave in the workshop, you need to be mindful of others’ threads, of where they are, and be sure that your own respects theirs and the overall tapestry.  I didn’t respect the group’s tapestry; I talked a good game about Wyrd, but more often than not I wanted people to go this way or that way because I looked at people, saw a lot of raw potential, but didn’t respect where they wanted or in some cases, needed to take that potential.  In short, I didn’t listen to them, their Wyrd, or how I came off or sounded.  I was trying to have people fill up something in me I wasn’t filling up myself, something that other people couldn’t give me in the first place: self-esteem.  Self-respect.  Love.  People can’t fill you with those things.  They might trigger those things in you to show up, but they have to be there first.  I didn’t know how to take praise; it never seemed good enough because I didn’t respect or love myself enough to think I would be worthy of those things.  I didn’t know when enough was enough because I kept setting standards higher for myself, and then for others, thinking “this is what I have to do to earn respect in the community”, but I didn’t have enough respect for myself or others to see the limitations I or they had.

In my goofy way of thinking, I thought that by being silent and leaving people be this long, that I was doing right by them.  By not ‘bugging’ people, rather than speaking to them about what happened, and what has been happening, but just having them read this blog, I was encouraging healing because they didn’t have to ‘deal’ with me.  The other, then, is at least touching base with people from the group.  I told these people they were my family…and in my experience, you don’t just stop talking to family over disagreements or blow ups.  Things may or may not be able to be fixed, but at the end of the day it is my choice to leave things frayed or at least try to put the loom back together.

Since I began to hit these points of understanding, it has been a quick shove back into intensive spiritual work.  A few hours after my grief period I had my first trance possession for the first time in a few months.  I may have screwed up, and refused to do spirit possession for a long time, but at the end of the day I am still a priest and a shaman.  I had a job to do.  I’d talked with various people for a few weeks before this about fixing what I did about spirit possession work, and started to put that into practice.  Namely, telling the person to double-check statements, advice, and other things the spirit said in me with a trusted diviner, and approaching the practice as a sacred act, not like a regular occurrence, but something to be treasured and treated as holy rather than casually.  To me, this, coupled with a healthy respect for boundaries and using the empathy model after the God left me helped me avoid a lot of the problems I made or ran into with my old group.

A lot of my personal work right now is really geared toward learning to be comfortable in down time, to be happy in it.  To not have to push myself to ‘do something’ to feel productive, and through that, useful and worth a damn.  The ‘intensive’ work Odin promised me has been a lot of down time and relaxation.  I haven’t taken a summer off of school in a long time, and it has been a rather nice vacation so far.  Being comfy in my own skin is a test, at times, and to have so much down time, to ‘not be productive’ for so long, has been a challenge.  I’m finally able to actually relax, though, and for me, that’s a pretty big step.  Couple that with finally having self-esteem and confidence that comes from myself, and I’ve come a long way from where I’ve been.  To not have to need other people to prop up my ego is pretty big.  I may not be perfect at it, but I’ve made a lot of strides, and that alone is worth the work.

Call for Submissions: Ancestor Devotional Anthology

June 3, 2011 7 comments

Hello everyone.  Given the interest and fantastic submissions that have started to come in, I am extending the deadline to October 31st, 11:59pm.  I hope that as word spreads there will be even more submissions.  Please, if you or anyone else you know does Ancestor devotions and/or work, or even has just started beginning working with their Ancestors, encourage them to submit their writing, or art to this project.  The details are listed below.  If you have any questions you can post them here or send them to Sarenth@gmail.com.

The Call for Submissions

Asphodel Press

Working Title:  Calls to Our Ancestors

Editor: Sarenth

Description:  An anthology of prayers, poems, devotional pieces, essays, personal experience, and/or artwork in honor of our Ancestors.  This anthology draws from a variety of sources and authors, and may include Ancestors worship in the form of spirits and/or Gods as well, for those whose beliefs encompass this.

What is not desired: fanfic, ego-stroking, self-aggrandizement.  It’s one thing if you believe you’re sired by a God/dess, it’s another to treat other humans as lower than yourself.

Word Length: 800-1500 words minimum for essays.  No specialized fonts, please.  All formats for written pieces should be in a .doc, .docx, or .rtf file format.  Any devotional pieces, artwork, etc. in visual format needs to be submitted in no less than 300 dpi format, preferably .tiff or .png for lossless quality.

Contributors will not be paid for this contribution. This is a one-time publishing opportunity, so you retain all rights to your piece and can use it as you wish after publication.

Any contributors need to give their legal names and addresses in the email for a release form for their work.  However, we can publish you under a pseudonym or community name if you would like.

The deadline for submissions is October 31st, 2011 at 11:59pm.

Emails for interested parties can be sent to Sarenth@gmail.com.

%d bloggers like this: