Feeds:
Posts
Comments

Posts Tagged ‘Ancestors’

I’m about two-thirds of the way through William Faulkner’s Intruder in the Dust, and few things in the world could make me happer. It’s not my favorite of Faulkner’s novels by any stretch (obviously I like Absalom, Absalom! best, but I also have an immense love for The Reivers, The Sound and the Fury and A Light in August), but just reading anything at all by Faulkner makes me feel comforted and at home. I get lost in it and I resent having to come back out. Reading Faulkner is like holding your head underwater, except instead of water it’s the human experience filtered through the complicated, painful and exquisitely beautiful legacy of the South, deeply rooted in place, and written in hypnotic prose that tastes like river water, blood and a humid summer twilight. And unlike water, you can breathe it. It’s not easy to breathe–it’s heady–but you can breathe it. And it’s insidiously addictive.

I started reading books generally in a more disciplined fashion about two years ago when I began picking up westerns. My rule is that I read no more than one fiction and one non-fiction book at a time (short stories and short story collections don’t count), and I finish the one (or intentionally decide to not finish it, which I have done a number of times) before I pick up the next. This keeps me from meandering through the first thirty pages of book after book with no direction and no sense of satisfaction and never finishing or appreciating anything. It’s been a good system, and as a result I very well may have read probably more books in the last two years than in the ten before that–certainly better books.

Like I said, I started with westerns and enjoyed them immensely, but via Cormac McCarthy I wound up transitioning from westerns to my true love, the Southern literary tradition. Simultaneously, I transitioned from westerns to Civil War obsession, which is deeply and inseparably related to Southern literature, but is a topic for another day. I like McCarthy’s westerns quite a bit (although I think I may prefer All The Pretty Horses to Blood Meridian), but his early East Tennessee novels (Outer Dark, Suttree and The Orchard Keeper; I have not yet read Child of God) captured me and held me under a spell the way the cowboy books don’t. Maybe it’s because I was raised in East Tennessee. Maybe it’s just because they’re good books. Probably both, but for me they are also ghost-haunted and harrowing, and they capture perfectly the stillness and terror and the deep longing I have for those wooded hills. I have ancestors who crawled out of those mountains more than a century ago, and I feel them wriggling in my blood: when I read McCarthy, they are roused and they answer.

But McCarthy also put me in a mood to go back and re-read Absalom, Absalom!, which I had not read since high school, and I was done. It was finished. Since then I have been working my way determinedly through the Southern canon and having an honest to God hard time trying to figure out why I would want to bother reading anything else.

I read nearly everything Flannery O’Connor wrote with grotesque and gleeful abandon. I read James Dickey’s Deliverance while every muscle in my body was tense for nearly the entire read (I had to stop periodically to relax and breathe). I mourned for the loss of William Gay just days after I finished Provinces of Night. I’m slowly working my way through Shelby Foote’s Civil War. I’ve read Carson McCullers and James Agee.

And today I’m reading Intruder. I’m not sure what’s next; I have deliberated re-reading Suttree, but I have a long list of what I want to read and a big bag of used books sitting on a shelf downstairs. And all too often, with whatever I am reading, I just wish I was reading Faulkner instead.

Read Full Post »

Back in April when I first started to come out as a Pagan, I mentioned that one of my goals was to figure out some good ways to celebrate the Wheel of the Year.  Although my emphasis is typically on the Hellenic gods, and my personal practice draws more from reconstructionism than anywhere else, I do not necessarily self-identify as a hard reconstructionist.  I’m suspicious about extensive New Age influence in Neopaganism, and I am cranky about eclecticism generally, at the same time I feel drawn to multiple strands of pagan worship and theology.  To make a long story short, I feel drawn to celebrate the eightfold Wheel of the Year (solstices, equinoxes, and cross-quarter days) despite the fact that as a whole it is a recent phenomenon.  As John Michael Greer is fond of pointing out, the validity of a spiritual practice comes from whether or not it works, not whether or not it is ancient.

One of my earliest specific pagan epiphanies was with the Wheel of the Year.  As a teen, I was immensely interested in mythology and pagan religion (ancient and neo-), but was often nervous about telling other people about it, so I did a lot of reading and research in secret.  One day I was sixteen or seventeen or so, I was looking at a calendar with the eight pagan holidays on it, and I was calmly and peacefully but intensely struck by the rightness of it.  It was particularly significant to me because that kind of spiritual reaction was the kind of thing I had always been raised to believe would be the Holy Ghost’s witness of the truth of Mormonism.  And there I was having it over a pagan calendar.  I called up my best friend John (maybe he’s reading this?), and told him about it.  It was really the beginning of my secret adolescent religious rebellion.

Anyway, since I have felt comfortable ebracing my Pagan identity, I have let three of the eight major holidays pass by without doing anything about them, because I don’t know what to do.  I don’t really have a group of fellow-believers to practice my religion with, so most of my spiritual expression winds up being in a personal or family context.  Luckily, my beautiful and sexy Christian wife is more than willing to be supportive and take part, but since it is my thing, I really have to take the lead.

I like holidays and festivities a lot, and that’s what I am looking for here.  Not rituals, but traditions, the things that make the day and the season feel festive and special: decorations, meals, traditions, things to think about.  The eightfold year is a cycle, so it lends itself well to that kind of thing, but it can be hard to find resources about it.  Most of what is available on the internet is either too generally stated to be useful, or it is presented in ritual form, which is definitely not what I am loking for.  While ultimately I do plan on engaging in seasonal religious ritual as part of my Wheel of the Year celebration, I really want to also lay a festive foundation for said ritual.  Maybe I’m going about it backwards, but this is the way it makes sense to me, and it is the best way to share with friends and family.  Over time, I expect my religious and ritual explorations would influence and affect the festive traditions.  But I want something to start with.

The other consideration I have is the similarities between some of the holidays on the pagan calendar and Christian and civic holidays.  Christmas is similar to Yule, Samhain matches Halloween, the Spring Equinox parallels Easter, etc.  For most pagans, this is not a problem: they give rpesents on Yule instead of christmas, and they decorate eggs and such on the Equinox instead of Easter (shoot, the Easter Bunny actually makes a lot more sense as a part of a pagan holiday than a Christian one).  But my family is interfaith, which means we’re celebrating both sets.  So I don’t want two Easters.  I want to figure out how to celebrate Easter and the Spring Equinox, etc., in a way that makes them both not only enjoyable but also sufficiently distinct.

I finally sat down about a week ago to start hammering all of this out.  I showed it to my wife, and she thought it all seemed interesting and fun, but she also pointed out that the problem for her was that it was not always clear what all of these traditions actually mean.  It’s a fair question, and one that I can’t easily answer.  This list is really something I have cobbled together from a lot of different sources, whatever sounded good to me, and from things I intuited on my own.  Unfortunately, my own personal theology is still in development, so it is not easy to weave my own meanings into these traditions.  That gets us back to the long view: as my spirituality develops, I imagine I (we) will tinker with these holidays and alter or replace traditions that do not make sense in my own pagan context, and emphasizing those that do.

So without further ado, here is my Official Wheel of the Year Resource.  Feel free to add your comments, suggestions, insights, questions, whatever.

Beltaine
Date:
May 1.
Description: A time to light bonfires and revel, to celebrate fertility and sexuality.
Traditions: Most importantly… hot sex. Possibly sex outside if practical. Hot sex and huge bonfires, lit on a hilltop (toss juniper sprigs in the fire, and leap through it for good luck)..
Holiday Food: Rabbit, Strawberries (strawberry pie or strawberry shortcake), Mead
Decorations: Flame, wildflowers, rowan crosses, may boughs hung over doors and windows.

Midsummer
Date:
June 21
Description: A second bonfire—bonfires on the water (the ashes bring good luck), and active holiday where the sun is at maximum power and energy is strongest.
Traditions: The veil between the otherworld (or the un/subconscious) and the waking world is thin, it is a good time for resolutions, and for putting plans into effect. Keep vigil through the shortest night, waiting for the rising sun. It is also a good time to gether fresh herbs.
Holiday Food: Lamb, fresh produce, lemon merangue pie.
Decorations: Wheels, sun symbols, St. John’s Wort.

Lughnasa
Date:
August 1.
Description: The first harvest festival, Lughnasa is a time for being outside, for celebrating the physical world with games and physical activity. It’s a time for dancing and bonfires, for blessing the fields. And it’s a good time for marriages.
Traditions: Bread is baked in the shape of a man and eaten to represent the Dying God (Cernunnos, Dionysus, Odin, Osiris, Jesus, Arthur, the Green Man).
Holiday Food: Bread, beer, watermelon, barbecue.
Decorations: The Green Man, a flaming wheel.

Autumn Equinox
Date: September 21
Description: The second harvest festival—the harvest of fruit—a time of thanksgiving and recollection, the in-gathering of experience.
Traditions: Make and burn a straw or wicker man, to represent the burning of the Harvest Lord.
Holiday Food: Corncakes, Nuts, Berries, Fruit Pies (not apple), Wine.
Decorations: Pinecones, acorns, gourds, gold, red, orange, and brown.

Samhain
Date:
November 1
Description: A night when the borders between the living and the dead are the thinnest, the last harvest. Time is abolished and the spirits of the dead walk free. A time for remembering those who have gone before. The time of year when livestock were slaughtered.
Traditions: Leave an extra place at the dinner table for dead ancestors. A perfect time for divination. The day after Samhain is a day forcleaning and getting rid of old things.
Holiday Food: Pork Roast, Apples, Apple Pie, Cider, Hazelnuts, Pumpkin Bread
Decorations: Leave a candle burning in a western window to guide the spirits of the dead.

Yule
Date: December 21
Description: The shortest day of the year, this is a time to celebrate the rebirth of the sun. It is a time of rebirth and stillness, a time to celebrate intuition. There is a lot of symbolism between intuition, the Pole Star, the Great Bear, and King Arthur.
Traditions: A Yule log is burned for ten days (Yuletide lasts from December 20 to December 31), and then the ashes are strewn on the plantings in the spring. The wood from the log is yept to light the yule log the next year. Give libations to the fruit trees.
Holiday Food: Baked goods in sun shapes, and mulled wine.
Decorations: Sun wheels, decorated trees, candles, wreaths of mistletoe, holly, and ivy.

Imbolc
Date: February 1
Description: The holiday of the lambing, or childbirth (it is no accident that Imbolc is exactly nine months after Beltaine…). It is a time for initiations, and purification. It is a good time for meditation.
Traditions: Write and read poetry. Share it, have a poetry competition.  Leave a white cloth out a window for the goddess to bless, and when the first light of the sun touches it, it gains healing properties throughout the year. Candlemaking.
Holiday Food: Milk, honey, dairy foods (a massive cheese smorgasbord).
Decorations: Hundreds of candles, and pools of water.

Spring Equinox
Date:
March 21
Description: A time to celebrate planting and prepare for the gifts of the summer, and to recognize the power and presence of spring. A time of emergence, fertility, and balance. A time that is sacred to Persephone, to celebrate her return from the Underworld and her reunion with her mother Demeter.
Traditions: Decorate eggs.
Holiday Food: Twisted bread, honey cakes, eggs, carrots.
Decorations: Flowers (honeysuckle, iris, peony, violet, lily, daffodil), in baskets or garlands.

FOLLOW-UP: I have put up a new post about trying to piece together the ritual and religious aspects of the Wheel of the Year, specifically from a Hellenic polytheist perspective.

Read Full Post »

I have been giving some thought to theology as of late. I know I think about and talk about religion all the time; that’s not what I mean. What I mean is giving thought to my own theology in a constructive way. Something more than “ZOMG I just don’t know what I believe.” The thing is, I am starting to actually figure out what I do believe, and I am starting to think about how to put all of the pieces together. So here goes:

My philosophical foundation is essentially Advaita Vedanta. I have read the Baghavad Gita and the Upanishads and I am blown away by them. When I read from those texts, I feel like I am hearing the voice of God–not “god’ as in a divine being, but GOD, the entire universe, the ultimate divine reality that is all things and is beyond all things. I believe that everything is a part of this ultimate reality, but that in total it is something entirely beyond out conception. Nothing is like God, and so no analogy or metaphor could possibly do God justice. The differences we perceive, the identities we imagine ourselves as having, are all ultimately illusions. The world of sense objects and empirical data is basically an illusion, called maya. On one level, the creation of the universe as we know it was the creation of this illusion of separateness. Maya is practically necessary for us to function, but it is nevertheless illusory, and it can mislead us powerfully.

In the deepest parts of our own consciousness, we are one with everything, even the gods. But we spend most of our time identifying ourselves as the tips of the fingers, as entirely bound in the world of the five senses. When we dream we withdraw into our own consciousness, which is further back but still a world of deceptive distinction. In dreamless sleep we come closer to our essential oneness, which the Hindus call Atman, the Self that is all-self, the ultimate divine reality of Brahman.

From a practical standpoint, however, this knowledge or philosophy doesn’t do much. Maya is powerful, and it is difficult to even be sure of the Atman, much less to be able to fully identify with it. Because we are out on the branches, functioning in the practical maya-divided world of sense and identity, we need to be able to thing in those terms, even when we think about divinity. The Hindu Vedanta thinkers do this, but their gods are culturally alien to me. Krishna, Rama, Vishnu, and Shiva are extremely interesting, sure, but they are not compelling to me the same way that Zeus, Aphrodite, and Odin are. And furthermore, the gods I have had personal contact with are decidedly Western.

So instead of thinking about divinity in terms of Indian myth, I choose to think about it in terms of the mythology that is compelling and accessible to me, and as an American of Western European descent, that basically points the way to three clusters of myth-tradition: the Celtic/Arthurian, the Norse/Germanic, and the Greek/Classical. The former two are the mythologies of my genealogical ancestors, and the latter is the mythology of my cultural ancestors. These three mythologies are extremely powerful to me. Their gods have spoken to me. I believe that their stories point to the ultimate divine truth that unifies and unites all of reality and that fundamentally explains and gives meaning to my existence.

In these mythologies, I find inspiration, wisdom, a guide to behavior, and a tangible connection to divinity. These are the gods that speak to me, and so when I try to connect to the Ultimate, these gods are my mediators. Why do I need mythology and mediator gods? I guess I could theoretically do without them, but practically, that’s not what my brain is hard-wired to do. And I need something practical that can serve as a kind of stepping stone towards the ultimate.

Even so, belief in these mythologies doesn’t fully carve out a path of action, at least spiritually speaking. I need a set of spiritual practices to serve as a vehicle to take me through the triple-lens of these mythologies and ultimately back to the Divine Self that lies behind everything. For that, I think I have chosen Revival Druidry. Revival Druidry is flexible enough to accommodate the theology I have constructed, and it gives me practices that take me places spiritually that I want to go. I intend to start with the AODA’s first-year curriculum, which includes meditation, regular celebration of the seasons and the position of the sun, and care for the environment leading to an increased awareness of my place in the natural world. In addition, I will probably do some extensive work on poetry.

Vedanta is the philosophy, my three chosen mythologies are together the conceptual lens that I use to construct meaning, and Revival Druidry is the way I will put it all into action. At least… that’s the idea.

Read Full Post »

Follow

Get every new post delivered to your Inbox.

Join 106 other followers