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Archive for the ‘Dedicant Path Essays’ Category

“An essay or journal covering the Dedicant’s personal experience of building mental discipline, through the use of meditation, trance, or other systematic techniques on a regular basis. The experiences in the essay or journal should cover at least a five months period (800 words min).”

I began my meditation journal at the beginning of November, 2012 and am continuing to journal as of mid-April, 2013, covering my five months of systematic meditation. I was already a regular practitioner of sitting (or breath-oriented) meditation before I began journaling, so this process was one that I used as a set of experiments to see what I could add to my existing practice that would deepen and enrich it. As well, I am intending to do continuing work in ADF, and I wish to have a solid foundation from which to build.

My first meditation journaling was just a record of the meditations I was already practicing, on average several times per week. (I do breath-centering daily, several times a day, but for this exercise I only counted intentional meditation lasting more than 5 minutes.) Though my mid-week meditations are not done on specific days, I made sure to meditate at least 15 to 20 minutes on weekend days each week. Frequently I would use a 9 breath counted exercise, doing nine repetitions of nine counted breaths. I usually do this practice sitting or lying on the floor in the room where I have my altar, often after having done my daily devotions of lighting incense and short prayers. I have done some meditations outside, either in my yard or in the park, but I am plagued by lawnmowers – I have yet to find a time to do meditation outdoors where someone in my neighborhood is not operating heavy machinery within earshot. This is, I suppose, a side effect of living in a development. My meditations at the local park, which stretches out onto Armand Bayou, have been more successful, especially when I can go out onto the boardwalk and sit undisturbed.

I have found, through my practice, that I am able to more easily enter trance while lying down as opposed to sitting or standing. I think this is due to the “ease” of lying, as well as my yoga practice and finding a common thread in corpse pose. I can frequently maintain better concentration while lying down than sitting upright (though I continue to use both postures). The only point where this did not work as well was during the Two Powers meditation, where I found it much more powerful and successful to be upright in some fashion as I connected to the Sky power.

I also experimented with movement based meditation, through walking meditation and use of the “Embracing the Tiger, Return to the Mountain” movement from Tai Chi. While walking meditation was somewhat successful, ultimately it proved difficult to maintain any sort of focus, as I was too worried about getting hit by cars or running into things or tripping on uneven sidewalk. The Embracing the Tiger, Return to the Mountain meditation, which consists of a series of movements repeated several times, was more successful. At it’s very basic, it’s two full, slow breaths – Reach up, reach down, pull in, push away.

  • Standing with your feet shoulder width apart and your knees slightly bent, inhale and bring your arms up in front of you, moving your hands along your midline until they reach up over your head. As you do this, straighten your knees.
  • When your hands are fully above your head (but elbows are still soft), exhale and swing your arms out to the sides and down, rotating your palms to face down once they reach shoulder level and bending your knees again. At the bottom, cross your hands at the wrists, left hand in front, so your palms are facing your body.
  • Now inhale, uncrossing your arms, and pulling your elbows back at your sides, drawing your hands to your waist, palms face up, straightening your knees.
  • Then exhale and push away from you, keeping your elbows close to your sides and your palms rotating around so they are facing away from you, knees bending again.

I usually did 9 repetitions if I was seeking a short, but very calming meditation, or (if I had more time and was looking for a deeper meditation) would allow myself to continue the practice for a certain amount of time. I find this exercise to be extremely good at creating mental balance (as well as physical balance).

I made heavy use of the iPhone app “Meditator” – which tracks meditation through use of unobtrusive sounds. Over time, I increased the space between the “reminder” sounds as well as increasing the overall time of my meditations. I usually meditate for about 20 minutes now, sometimes continuing after my timer has marked 20 minutes. I also use incense as a measure of time, meditating until the stick of incense burns out (25-30 minutes usually).

As a continuing part of my spiritual discipline, I began over time to add object focused meditation to my sitting meditation time, concentrating not only on my breath, but on deepening my understanding of the Kindreds and the cosmology of ADF. As part of this discipline, I endeavored to create a “mental grove” – a place where I could go as part of trance meditations whenever I needed to center myself. This was perhaps one of the most fruitful exercises of my meditation journey, as I now have a visualization I can turn to whenever I need to center myself and enter a light trance state. This mental grove has a fire, a well, and a tree, and while I am there I am often visited by various members of the Kindreds, especially nature spirits. I have, through this practice, deepened my relationships with several nature spirits, including Rabbit, Toad, Owl, and Stag. This is also the mental state where I had my first encounter with a spiritual being that I have come to associate with Freyr, which was extremely exciting and also a bit disorienting.

I fully intend to continue to work from my mental grove and to add more trance journeying to that work. So far I have found that spirits are willing to visit me there, but I would like to place more work on visiting them – especially because as I currently practice, I am dependent on whomever would like to visit. I would like to be able to go, via trance, and speak with specific spirits when I need them (if, of course, they are open to the idea), so more work with journeying is needed.

I also plan to continue my meditation journaling on my blog, through the completion of the Dedicant Path and forwards into more study with ADF. I’ve found the exercise of weekly journaling to be very beneficial. It helps me to keep track of what I’m doing, and serves as a reminder to stick to my practice. I write my journal entries every Sunday night, and that means I have always meditated at least once during the week, since I sit down at a specific time to write about them. It’s been a good practice of accountability, as well as one that I’ve found spiritually enriching.

Overall, in the last five months, I feel like I’ve deepened an existing meditation practice from something I did “fairly regularly” to a crucial part of my mental and spiritual life. The basic trance state of my mental grove has become a very important discipline for me, and I use basic meditation throughout my day as a way to increase focus (and decrease anxiety, something I struggle with a great deal). While I certainly can’t sustain focus for the entire duration of a 20 minute meditation, I am definitely better at not letting distractions get to me too much, and I’ve become more skilled at returning to my point of focus without much fuss. I’m also better at detecting distractions early, as opposed to following them mentally until I suddenly realize I’m no longer focused. I’m pleased with my progress and glad I had the discipline to stick with this requirement.

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“An essay focusing on the Dedicant’s understanding of the meaning of the ‘Two Powers’ meditation or other form of ‘grounding and centering’ as used in meditation and ritual. This account should include impressions and insights that the Dedicant gained from practical experience (300 word min).”

The Two Powers meditation is a form of grounding and centering used by ADF specifically as a way to create a stable platform from which to work ritual. Grounding and centering is a fairly common Neopagan practice that involves connecting with the earth energy and stabilizing your own energy – it is a form of meditation that allows the practitioner to enter a balanced energetic state from which to work ritual and magic (or just from which to continue their day). ADF’s two powers differ from many other Neopagan rituals in that they specifically call upon both the Earth power and the Sky power, pulling up energy from one and tempering it with the energy of another.

As I work within a (mainly) Norse hearth, I frequently connect to these powers via a World Tree mentality – that my body and mind become the axis of the world, through which the Earth and Sky flow freely. While this doesn’t specifically relate to any one Norse practice, I think it is reflected in the ADF cosmology of Fire, Well and Tree – where the axis is the tree, the Sky power is the fire, and the Earth power comes up from the well. I find this imagery particularly useful when beginning ADF style Core Order of Ritual rites, since I am using the images of the hallows within myself, as a tool of balance, and then using that energy to recreate those hallows as a point of ritual focus.

I’ve seen conversations on the ADF Dedicants list of people who connect with the Earth power as “hot” (due to the central core of the earth being molten and hot) and the Sky power as “cold” (from the coolness of space) but I prefer the more Earth based reflections of these powers. The Earth is cool, because when I dig my hands into the dirt it is cool and damp. The Sky is warm because the sun is warm on my face and warms my body and the land. I do not refer to either power as gendered, since I dislike the idea that “feminine” and “masculine” can be so easily matched to these powers. I think they are beyond gender, though I relate to an Earth Mother and to a Sun Goddess, so perhaps I can perceive both as female (in a way). I still prefer them to be genderless sources of power. I especially dislike the gendered orientation when referring to the powers as Chaotic and Ordering (since I don’t think masculine or feminine traits can or should be placed on that spectrum).

My personal work with the Two Powers started off very unbalanced. I had plenty of previous experience connecting to the Earth power, but had not ever tried to connect to or use the Sky power. I’ve corrected that through practice, though I still find it easier to connect to Earth. If I ever find myself having trouble with the Sky power, I can usually just step outside though – I live in a place that gets lots of very powerful sunlight! I tend to practice meditation either seated or lying down on my back, and I find it much easier to practice the Two Powers meditation when I am seated or standing upright, as it facilitates the feeling of being an axis between the powers. Adding hand motions to the Two Powers when standing before my altar was also helpful, as I used my hands to literally scoop the Earth power up into myself and then pull the Sky power down through my body. The addition of movement, especially in relation to using the mental image of a World Tree to complete this meditation, was really useful. I have also found that I do better with the Two Powers if I take time to center myself on my breath for a few moments before I begin the visualization.

My next step in using these Two Powers will be to use them as a source of direct energy for working magic in ritual. I am comfortable using them to ground and center, but I have not yet truly worked with drawing on those balanced energies as a source of magical power specifically. As I work more with these powers, I expect that my experience of opening the gates will become stronger, since I will have a better idea how to channel these Two Powers into that act of magical work.

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From Merriam-Webster’s Dictionary:

: mental or moral strength to venture, persevere, and withstand danger, fear, or difficulty

From Our Own Druidry (82)

The ability to act appropriately in the face of danger.

Courage, as a religious virtue, I see as being tied up in the idiom to have the “courage of one’s convictions” – to stick to your beliefs in the face of criticism. This is a big deal for modern Neopagans, who often face disapproval for their beliefs, and can (in some places) face active discrimination for them. But courage isn’t just sticking up for your beliefs in an outward way, when antagonized or questioned by others. It’s also having the strength to live up to what you say you’ll do. It takes courage to keep promises to yourself and your Gods. Danger can be seen in a number of ways, from outward dangers presented by others to the inward dangers of self-sabotage. It means standing up to your fear of success as much as your fear of failure. I absolutely hate the platitude “feel the fear and do it anyway”, but I think it’s an appropriate definition of courage.

As someone who lives with chronic anxiety and PTSD, I am well acquainted with fear – both rational and irrational. Courage, to me, is knowing that fear is a feeling. Danger may be real, but fear is a feeling, or a thought – and feelings and thoughts can be challenged and changed. The courageous act is the best one you can make in the circumstances, and it is courageous afterward to forgive yourself for what you couldn’t do in the moment.

This is a virtue well worth cultivating, even if we are not frequently faced with mortal danger in our daily lives. Perhaps courage can be summoned as we deal with the stresses of modern life, standing up for ourselves and what we need and believe in, even if we’re not likely to get eaten by a bear.

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I didn’t make my goal of sitting meditation every day this week. Distraction, thy name is Druid. Still, I am working towards the state of emptiness and focus that will help me enter trance states more easily, without being distracted by too many thoughts (I’m not trying NOT to think, only not to be attached to my thoughts, or allow them to break my focus.) I’ve been focusing on my breath most of the time, but I’ve also done some tree meditations that I like.

I picked up a copy of The Book of Nine Moons this week, since its been recommended on various lists. I was delighted to find that it’s designed to go with the Initiates Path, since that’s where I am considering focusing after I finish the DP. I was really encouraged by the first few chapters, as its exactly the kind of thing I’ve been looking for. I don’t think I’ll start early on it, since I do want to finish my DP first, but I am definitely going to tailor my meditation practice towards the eventual IP work. I figure the more I plan ahead, the easier it’ll be and the more I will get out of it.

My devotions this week consisted of sharing incense (and wine) with Freyr and starting to introduce myself to Freya. I am also, as mentioned, working on building an ancestor practice focused on my Disir. I’m encouraged by my early work, which consisted of doing some kitchen work with them in mind, and charging my hearth candle to them specifically. I got a ton of resources to work with from Heather over at Loki’s Bruid that I am working my way through. I really think this will be a big part of my practice, and I’m excited to begin real devotional work. I’m planning one meditation specifically focused on connecting with them this week.

I need to get back to my practice of tea with the kindreds, though I do a miniature version with my morning devotions every day. I sip tea and say a few prayers, and then try (since I’m at work) to get a good solid chunk of clear breathing and listening.

I am definitely working out a Norse path that will work within the ADF framework for now though. I haven’t felt called to Asatru or Vanatru at all, even while I’m directly trying to work with the Norse Gods and traditions. Hopefully I can make it work as well as other ADF members seem to have done!

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Sitting (or lying down) meditation every day this week again, or almost (I may have missed a weeknight). I do these meditations at varying times of day, though most commonly in the evenings. I light cedar and sandalwood incense, do the two powers meditation standing at my altar, and then lay on the floor for 15-30 minutes and try to focus on breathing. I’m definitely feeling a good response (mentally) to the mindfulness parts of my practice.

I haven’t had any close encounters with Freyr (or Anyone else) since I started having some mental health troubles about three weeks ago. I am pretty sure these are related – though I am frequently talking to him, I don’t have the same mental space that I would usually expect to have for him to really speak up. (Also it’s possible that he just said hi, and is content to let me continue with my daily devotionals for now) Still, I’m working to get back to a more balanced mental state so that I can resume more focused meditations.

I am intending to do some focused meditations and ask to be introduced to the other Vanir at some point, but that needs to happen after I get some of my real life issues straightened out. While I can take some amount of comfort from my spiritual practice, I’m not in a place where I can really do challenging things right now.

As an aside – this post marks 5 months since I began journaling my meditation and mental discipline experiences. (My first journal entry was November 5, 2012, and today is April 8, 2013) I haven’t decided fully, but I think I may continue the practice of weekly mental discipline journaling. It both gives me some structured time to reflect on the practice and reminds me to continually think about what I can be doing to deepen my connections. Since this is both about my meditation practice and my practice of spiritual connection with the Kindreds, I think it’s valuable. I’ll be using these five months to write my mental discipline essay, but I think the journaling practice is a good one for me to continue, especially since I’m currently intending to pursue the Initiates Path after completing the DP, and that will require extensive journaling for the Trance and Divination requirements (at least).

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I did sitting meditation every day this week, as part of a re-set of my mindfulness practice and in an attempt to help with some mental health issues. I did 15-30 minute meditations, usually starting with 10 minutes seated and then moving to lying on my back on the floor. I’ve found I definitely have better luck meditating lying down than I do sitting up, at least when it comes to getting to that state of calm half-awareness.  I think partially this would be alleviated by sitting on a cushion instead of on the floor itself, so we’ll see if that helps this coming week.

I usually end my meditations with the Two Powers, which I’ve found feels very different lying down than it does standing up in ritual. Not sure that one is “better”, but I feel more grounded when I’m lying down for sure.

I continue to light incense to Freyr several times a week, and have started including a short prayer to him in my morning devotionals (beyond just saying “good morning”, as He asked).

I have also continued to see the Crane in my mental grove at night before I go to bed. In that light, I’ve downloaded some of the materials for the Order of the Crane and will be reading through them to see if this path is for me. I’d also like to do some focused meditations with Garanus in mind – he is not a Nature Spirit that I’ve worked with much in the past, though I have worked with and talked to local great blue herons and green herons in my area. The one major conversation I had was about the state of the waterway behind where I live, so it was not a devotional relationship like the Order is.

One noteworthy meditation this week had a little visitor. I was lying on the floor, in a sort of half-trance state, moving between my  breath and my mental grove, when something MOVED on my ARM. I looked down, and there was a tiny green anole lizard on my arm, apparently having let himself in through the open window. (I’m not sure how, there’s a screen) It definitely ended the meditation, as I then chased him around the room for 10 minutes before catching him and putting him outside.

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My Spring Equinox ritual was performed at 4pm on Friday, March 22, 2013, just after I had gotten home from work. This was a solitary ADF style ritual following the full CoOR. Using the published ritual template provided by the Solitary Druid Fellowship for the Equinox, I honored Nerthus as the Earth Mother, Heimdall as the Gatekeeper, and Eostre, Freyr, and Honey bee as the patrons of the occasion. I brought incense for the fire and silver for the well, mead and poetry for the Kindreds and the Beings of the Occasion, and a handful of sweet smelling flowers for Honey Bee.

After my Imbolc ritual, which felt a bit too complicated, I went with a much simpler format – both for the ritual poetry itself and for the offerings. I had a much more solid connection to this ritual than the last one I did, and I really felt like my offerings were received well (though I think the Ancestors liked the brownie better than the mead). I gave myself a good bit of time after I got home from work to decompress before I started the ritual, and that seemed to go very well. I felt very grounded, especially at the beginning of the ritual.

All the offerings, once made into their various bowls, were spread in my gardens as part of the blessing of the coming spring. I hope the added blessings will give lots of oomph to my seedlings, and they will come up strong and stable and produce lots of veggies.

I really liked the SDF ritual format – I was able to do a little bit of improv around some of the shorter sections, where I felt I wanted to fill things out a bit, but I didn’t feel tied down to just “reading” a bunch of poetry. Also I really like the poetry I chose as offerings, some of which I modified to better fit what I wanted to say. I liked doing poetry as an additional praise offering, even if I didn’t fully write it myself, since it gave the ritual more depth. It also made the “focus” of the ritual longer, something I had wanted to do after Imbolc.

I lost focus about halfway through the ritual, but I think that was largely because my neighbor started mowing his yard right by my windows, and it distracted me. While I can’t control that in the future, hopefully as my focus grows I’ll be able to tune out lawnmowers better.

I drew runes as the omen for this ritual and got the following:

  • Kenaz: Torch, Ulcer, Cheer, Pain, Death. Kenaz can be read either as torch (from some rune poems) or ulcer (from other rune poems). As the torch it is power to create your own reality, the power of light. Open to new strength, energy, and power now; the fire of regeneration or the warmth of a hearth fire. It can also be a beacon that draws you home or illumines the dangers of your path. Kenaz provides a clear warning of danger, but danger that can be avoided. It can also be death, a sore that eats away at your insides, a battle that goes poorly. This rune’s dual meanings means it must be read in context, and often is up to a great deal of interpretation.
  • Berkano: Birch, Strength, Flexibility, Resourcefulness. This is the rune of resourcefulness and making something from nothing, and Rev. Dangler speaks of it as the rune of “female strength” (Very Basics of Runes 47). It speaks of birth and rebirth, and physical or mental growth. There is also an element of strength and pride to this rune meaning, alongside the current of fertility and creativity, that you can see in the last two lines of the rune poem. I see self-sufficiency as well, in the first lines of the poem (the tree that brings forth new trees generated from its own leaves)
  • Othila: Stationary Wealth, Ancestors, Completion. This is inherited wealth or property, the kind of wealth that is passed from generation to generation and is stable and secure. Safety, increase, and abundance, or perhaps the completion of a task in such a way that it is stable and secure. Acting from your center, with all the support of your ancestors and your heritage, and being secure in their values.

There are many possible pitfalls on this path, but if you are wary and careful, you will be given the strength and resourcefulness to overcome them, and you will end in a place of completion and wealth.

I swear I mixed the runes up really well, but these are the same runes I’ve drawn for my most recent weekly rune drawings. I can’t help but think there’s a message they’re trying to tell me, but I’m not sure I know what it is.

The question I asked was “What blessings do the Kindreds give to me?”

I’m starting to think I just have a block against interpreting runes. I know what the meanings are (obviously), but actually coming up with how they apply to anything, or make a story together is another thing altogether. Especially when I keep drawing the rune that means “either a good thing or a really bad thing, you figure it out”. I do think there is a middle way to read Kenaz, or at least there could be – it could be that there are dangers and troubles, but that Kenaz will illumine them if you are careful and watchful.

The best sentence I could come up with for this reading is basically a rehash of the rune drawing I did for Imbolc, but with different runes and a slightly more positive spin or outcome. At best, I can take away that I’m going in the right direction, but that hardships aren’t over yet.

Another possibility is that I need to spend some extra time getting in touch with my Disir (Female Ancestors), and that they can help me with this struggle. This particular way of reading could be pointing at some of my mental health problems, though I’m not sure how that specifically answers the “blessings” question.

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I’ve finished 20 weeks of documented meditation! Yay!

I went back to check though, and my first documentation was on November 5, and I don’t want to lose credit for this because I did “20 weeks” instead of “5 calendar months”, so I’m going to do another two weeks just to make sure. Since I’m doing a lot of meditation right now, that’s not too hard, I just have to remember to write it all down every Monday.

This week I did several sitting meditations (some were very short, so I’m not sure how to count the little 3-5 minute ones, versus the usual 15-30 minute ones). I included one meditation that included the Two Powers, and combined that with Embrace the Tiger, Return to the Mountain moving meditation – I really do wonder if they serve the same purpose. I’ll definitely be writing about that practice as part of my Two Powers/Grounding and Centering essay, since it helps me so much to balance the powers around me, and involves drawing in energy and balancing it within my body.  (I’ve also discovered that there’s enough room in the larger bathroom stall to do this moving meditation at work, which is useful, since I am both very stressed and extremely visible at work. I share a cubicle with three other people, and it opens across from the break room, so it’s a high traffic area.)

I’ve returned to a focus on my mindfulness practice, since I’m struggling with some mental health cycling, so I’m trying to do at least 15 minutes of sitting meditation daily. This, when combined with more trance-like visualization meditation (like the Two Powers, or visiting my Mental Grove) has been really powerful for me, and will probably be the one practice that I continue doing with solid regularity after I finish my “requirement” for the DP.

This week also included my Ostara celebration, and the devotional aspects of that ritual went very well. I’ll have a full write-up tomorrow.

Also, of note this week, when I was sitting in my Mental Grove, I was visited by the Crane. I’m not sure if this is “just” because I’ve been reading about the Order of the Crane (and considering joining it), or because there are bigger subconscious forces at work. I’ll be seeing if I can nurture that relationship. Usually in my Mental Grove I see animals and spirits that I have relationships with, or who are symbolic of the Gods, so this would fit into that pattern if the Crane is seeking me out as well as I am seeking to see if that path will be right for me.

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The spring equinox, commonly called Ostara, is the high holy day that occurs halfway between Imbolc and Beltaine, on the astrological day when day and night are equal – usually around March 21. It mirrors the autumnal equinox, but serves as the gateway into the “light” half of the year.

Commonly, Neo-Pagans celebrate this holiday as the first coming of fertility to the land, with symbols of pastel flowers, rabbits, and eggs (much like the symbols surrounding the secular and Christian celebrations of Easter, which gets its name from the Anglo-Saxon goddess Eostre, for whom both the Christian and the Pagan holidays are named). The Anglo-Saxon celebration of Eostre in April, though slightly later than our modern celebrations, is the historical basis for this holy day. Eostre is the goddess of the dawn, and her celebration in modern paganism frequently emphasizes the strengthening of the sun. In the secular calendar, March 21 is counted as the first day of spring, which lines up well with the religious celebrations at this time.

This time of year is also the beginning of the rebirth of the agrarian gods, and in the myth of the Goddess and God commonly told in eclectic Wicca, this celebration is when the young God begins his courtship of the Goddess.

Egg decorating is a common custom during this time, for pretty much everyone, and is something I look forward to each year. I’ve decorated eggs since I was a child, and I find that I don’t feel “right” about this time of year until there is a collection of brightly colored eggs in my fridge. I also enjoy decorating my house with birds, nests full of eggs, bunnies, and flowers – symbols that I leave up through Beltaine usually, and the beginning of summer. I have a special connection to rabbits (and have since my childhood), so I enjoy surrounding myself with their imagery for this season.

Also common is the eating of chocolate (and other candy), especially in egg, bean, or bunny shapes, and I will always support holidays that encourage chocolate eating.

This is also one of the few holy days that has a myth that lines up with the agricultural calendar in my area. Though many people are just seeing the first renewed signs of life, it’s not hard to imagine this time of year as one of first plantings and the first fertility of the land (especially with eggs and rabbits as such potent fertility symbols). Since this is the time of year that I plant my spring garden, it’s nice to celebrate the holiday along side celebrating having my garden in the ground. This year the first seedlings will be coming up the week of the Equinox. Planting a garden is a deeply religious experience for me and is a crucial celebration of this season of the year (even if it doesn’t happen right on the actual equinox), and I make a point of channeling the fertility that abounds in Pagan religious celebrations into the ground itself, to increase the yields and fertility of my garden.

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This book review is part of the requirements for the reading list for the Dedicant Path. It intends to fulfill the requirement for the Modern Paganism title.

Adler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America. 3rd Ed. New York: Penguin Group, 2006. Nook file.

The stated goal of the Modern Paganism book is to understand where Neo-Paganism has been, and Drawing Down the Moon fills this role very nicely. Adler sets out to catalog the history of American Neo-Paganism, from the first offshoots of reconstructionist religions in the 30’s all the way up to the (then) current events of 2006. Her main thesis is an interesting one, but appropriate given the subject matter – that “the spiritual world is like the natural world – only diversity will save it” (8), and Neo-Paganism is nothing if not diverse.

From that stance she sets out to describe the main movements in American Neo-Paganism, from basic definitions and word usage, through the Witchcraft revival, through all the other flavors of Neo-Pagan movements, and into the relationship all these movements have with American society. She devotes an entire section of the book to the rebirth of Neo-Pagan witchcraft, but given the sheer numbers of men and women who have identified with various facets of modern witchcraft, in its many derivations, this isn’t all that surprising. As someone who comes to Druidry through traditional-flavored Wicca (with some time spent as a solitary), I think my situation is not unique – while some Druids obviously come to ADF as their first foray into Paganism, many people will come through the more public, more obvious, and more populous traditions that are so readily available via the internet, bookstores, new-age and spiritual stores, and 101 classes.

One of the most interesting things about this book is the overarching deductions that Adler is able to make, via her years of research and through use of surveys and interviews, about Neo-Paganism as a whole – things like sensing an “aliveness and ‘presence’ in nature”, a penchant for polytheism, animism, and pantheism, a gravitation toward “ancient symbols and ancient myths” (21) and the ability to have escaped certain forms of enculturation (54). However, as with any part of the Neo-Pagan movement, she can only ever use the words “most” and “usually”. Pagans are, as always, a religion of exceptions. This is true both of the movement as a whole and of the divisions within it. Even within a fairly well-defined path like the Dedicant Path, a prescribed subset of study and experience specific to ADF style Druidry, there is great variation. The Dedicant’s list is full of conflicting opinions, and the work itself is frequently about deciding how each particular Dedicant will experience things within a larger Druidic context – not about learning a set of beliefs by rote. While many of the Neo-Paganisms that Adler studies are similarly orthopraxic (as opposed to orthodoxic), not all fit that bill, of course, reinforcing the sheer diversity of the movement.

Adler spends a good deal of time talking about the various divisions and practices of modern, Neo-Pagan Witchcraft, and takes from this a very interesting attitude toward myth that I really found myself drawn to. Rather than be as worried about the actual, factual basis that many Witches began from (of which, as with so many things that happened even 50 years ago, the full story can never be known), she focuses on the more modern take, which is to accept the spirit of the myth for what it is – an inspiration – and let the actual craft work itself out, regardless of how old (or new) it is. “The realization has come around to everyone that it doesn’t matter whether your tradition is forty thousand years old or whether it was created last week” (Ed Fitch qtd. in Adler 97).

This attitude is important for ADF to remember, since we are both a Neo-Pagan religion and (at times) a reconstructionist one. The balance has to be there; a balance between what is ancient and what actually works in the modern day is crucial.

Of particular interest to me were, of course, the section on Norse Paganism and the section on Druidry, from it’s earliest start in the RDNA through the creation of ADF in the early 80’s (329). One thing I did find was that I’m more drawn to a practice of Druidry within a Norse hearth culture than I am to the practice of true Norse reconstructionism (at least for now). I am, at heart, a modern Neo-Pagan, and while I can learn a lot from Asatru and its offshoots, I like the balance of ADF. I thought it curious to have modern Druidry in the same section with the Discordians. I think perhaps this is more true of the earlier Druidic movements – the RDNA certainly seems to have more in common with the people who worship Eris than modern ADF does (at least to this solitary practitioner), especially given that Isaac Bonewits is quoted as saying that ADF would “keep nonsense, silliness, and romanticism down to a dull roar” (334).

I wish there had been more information about ADF in particular, but we are a much smaller group in the larger Pagan world. I also think the section on ADF could have been updated more recently. Still, I liked Adler’s final take on what became Druidry, that “when one combines a process of inquiry with content of beauty and antiquity, when, even as a lark, one opens the flow of archetypal images contained in the history and legends of people long neglected by this culture, many who confront these images are going to take to them and begin a journey unimagined by those who started the process” (336).

Overall I found this book to be a fascinating look into both the big picture of Neo-Paganism and the small snapshots of individual practicing Pagans. While I don’t see it becoming much of a reference, I truly appreciated the discussions about the definition of magic and ritual, and I look forward to participating in whatever the future holds for Neo-Paganism.

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