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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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Three sitting meditations this week, between 15 and 25 minutes each time. I also did a small ritual to share the bottle of raspberry mead that I promised in my Connections post. I poured out a good glass for me and one for him, and his got poured out over the garden while I sipped my own.

I did not do an official Tea with the Kindreds this week, but I got a lot out of my sharing of mead, so I guess that kind of counts. It was a little different in format, but still serves to strengthen my ties to the Kindreds.

Also, for what it’s worth, I’m pretty sure the God I’m talking to in my meditations is Freyr. This is supported both by the interactions I’ve had and the reading I’ve done, and the more I read, the more drawn to him I feel. I’ll be making a special note of this in my equinox ritual this week.

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(note: this has nothing to do with the Lou Reed song, it just happens to be stuck in my head this morning, and seemed appropriate for the subject at hand.)

Get outside today and touch something.

It doesn’t have to be dramatic, and you don’t have to tell anyone you’re doing it. Just take 5 minutes, get outside, and engage your sense of touch in the natural world. Feel its wildness, or tameness, or both. Touch the bark of a tree – is it rough or smooth, warm from the sun or cool or cold? Touch the ground – is it warming in the early spring, or snow-covered, or frozen hard?

See if you can find the wild side, there in your neighborhood or backyard or courtyard. We often put nature into idyllic boxes, only seeing the tamed versions that surround us in cities and neighborhoods and parks, idealizing what is truly an often chaotic force, but the wild side is still there.

See if you can feel it, underneath the quiet exterior.

What is that like?

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This week’s assignment in the Wheel of the Year book has me answering some specific questions about my landbase and my relationship to it. I thought I’d answer them here in full form, since most of them are near and dear to my heart, and I think it’s important to be a Druid of Your Place.

1. Where does your trash go?

There are several landfills in my area, and my trash goes to those.

2. Are there options for recycling that you’re making use of? Why or why not?

Yes! My area recycles most plastic, glass, aluminum, and cardboard, and I do my best to put everything that might be recyclable into our big green bin each week. My curbside pickup will not take paper, however, and I am not doing nearly as much as I could with that. I’d like to start keeping our recyclable paper in a place where we can take it to a local school to drop off. My community also has “shred days” where you can bring personal and confidential paper trash to be shredded and recycled. I have a pretty big pile of junk mail that needs to go to the next one of those.

3. Are there steps you can take to help reduce the amount of refuse you create?

I am already buying less plastic packaging (mostly through purchasing fewer pre-packaged food products), recycling everything we can, and composting most of my food waste to put on the garden. Also, I make use of a garbage disposal system for foods that don’t go into the composter (namely meats, because while I like raccoons, I have no desire to set up a raccoon buffet in my side yard). I could be more particular about not purchasing heavily packaged or plastic wrapped products, and I could probably be re-using the clear plastic sacks from the grocery store for fresh produce each week. (I already use reusable grocery bags, though that is as much because they’re much more convenient than the silly plastic bags as it is for the fact that they’re made of recycled plastic themselves.)

4. What happens to your wastewater?

It goes to the wastewater treatment plant about 5 minutes from my house, where it is sanitized and then released.

5. What rivers are nearby? Do you have a connection to them? What sort of connection?

There aren’t any actual rivers nearby, though there are a few large streams, a large runoff/drainage area that has water flowing in it year round, and the perpetual bayous and wetlands so common to this area of Texas. I am on good terms with the runoff/drainage area, since I do a lot of walking there, and I frequently go visit the park that sits on the nearest bayou. I have not, however, been to the local nature preserve in a long time, which I should fix. Perhaps I can even do some volunteer work there, since they’re directly involved in protecting this area and it’s native flora and fauna. The San Jacinto River is the closest river to me, but it’s on the opposite side of town from where I live, so I never see it. I am likely to remain more connected to the wetlands.

6. Describe the basic climate of your area. Is it often wet and rainy? Dry and sunny? Wet and sunny? How has this affected the kinds of plants and animals in the area?

This area is predominantly tropical – wet and relatively warm in the winter, drier but still humid in the summer. We are affected by the marine layer (Galveston Bay) and our weather in the summer is typical of the tropics, with frequent but short lived afternoon storms and intense, humid heat. Plants and animals here tend to do well in the heat, but do not tolerate frost or freezing weather at all (it only actually gets below freezing once every few years or so, and even then only stays below freezing for a few hours). Palm trees are typical, as are ferns, and cacti and succulents all grow freely here – I have aloe growing “wild” in my back yard.

Wildflowers are also common in the grassier areas, but do not thrive here as well as they do in other parts of Texas (We do have Bluebonnets, but Indian Paintbrushes and Mexican Hat flowers are more common here). One of the things I like about living in Texas is the protection that the state gives to wildflower areas, so each spring I can look forward to seeing these flowers along the sides of the road without fear of them being mowed over. There is a running joke that anything that survives in Texas probably has thorns or is poisonous, and that’s actually relatively true (though not as much here by the coast, where we get enough coastal rainfall to make up for the heat). It doesn’t take long to get to much drier areas though, and our trees are smaller, gnarlier, and deeper, much more sprawlingly rooted as a result.

Animals include the typical small songbirds (wrens, sparrows, cardinals, robins in the winter/spring, tufted titmice, finches, mockingbirds, blackbirds, bluejays), all sorts of waterfowl, a large assortment of birds of prey (owls, hawks, and falcons), as well as buzzards, crows, grackles, and cara caras. Most of the animal life here has been driven out by civilization, but we still have large numbers of white tailed deer, opossums, the occasional armadillo, raccoons, rats, and mice – and the expected snake population that feeds on them. While rattlesnakes are not super common here, water moccasins are, and are extremely poisonous. Because we live near the water, we also get the occasional turtle (usually snapping, or red-eared sliders). Squirrels are ubiquitous, but compared to their northern cousins are scrawny-tailed and skinny.

7. What visible effects have humans had on the natural landscapes around you?

Our effects are nearly total in the majority of this area, though I do live close to both a university natural preserve, NASA preserved areas, and a wildlife refuge. This area has been settled for at least the last 50 years, and is largely a concrete jungle. While the older homes have mature trees, flooding is a huge problem when we get heavy spring rains, since the few creeks can not handle the runoff problems adequately, and being in the marine layer means we frequently get extremely heavy, if short-lived, rain. Power plants, oil refineries, and chemical plants are also common in this area, and they don’t do good things for the environment, especially when accidents happen.

8. Where do the winds usually come from? Are there different winds at different times of the year?

The most predominant wind in our area is from the southeast, which sets us up for the typical hot, humid air off the Gulf of Mexico that the Houston area is so well known for. This southeast wind is also responsible for heavy fog in the fall and winter, when warm air meets the cold fronts that come through from the northwest. Also common (especially in the summer) are onshore and offshore breezes, created by the pressure differences caused by heat over the land vs. over the ocean. Interspersed with the predominant southeast wind is a dry, hot wind out of the southwest, which causes the dry heat waves that strike periodically during the summer. This southwest wind is strong enough to disturb the sea breezes, and is responsible for long periods without rain. In the winter, the warm, wet southeast wind is offset by a northwest wind that brings in strong cold fronts periodically. While we don’t usually get long stretches of cold weather, these fronts are often wet and bring the danger of frost. In between cold fronts, the southeast wind picks up again, and our weather is mild and pleasant.

9. What major crops are grown in your region? Why are these particular crops grown here?

Most things grow here, and we have multiple growing seasons. Depending on the availability of irrigation, crops can be grown year round. Common crops are corn and cotton, as well as pretty much every vegetable that does not need to freeze to do well (asparagus and rhubarb both refuse to grow here, for example, but cabbage and onions grow well as winter crops). Some areas can support rice as well. The “dead season” happens in the heat of summer, when only established crops will survive the blistering heat and lack of rain. Farmer’s markets here frequently operate close to year round, with the two primary growing seasons in the spring and fall. A lot of our agriculture is hybridized, with plants being bred to tolerate the heat or to take advantage of our shorter (but more frequent) growing seasons.

10. Where does your power come from?

I live in a major oil and gas processing area, so my local power plant is natural gas based.

*****

I will admit to having used Google to answer one (and a half) of these questions. I didn’t know the specifics of my local power plant (I knew where it is, but not that it is a natural gas plant), and I didn’t know the actual wind directions (beyond cold fronts coming from the northwest and the sea breezes coming from the ocean). Still, I’m glad to take the time to answer questions like this, if only because it keeps me thinking about my relationship to my environment.

As to where I think I would like to be, quite frankly there are a lot of things I would like to do that just aren’t possible right now. I can’t afford to install solar power, and my plumbing is firmly directed through the concrete slab foundation so I can’t reuse my greywater as irrigation. I do plan on installing a gutter system that feeds into a rain barrel/containment device to help alleviate the watering that I do in my vegetable garden each spring and fall, but we’re at least several months away from doing that, if not longer. Some things we’ve thought about doing but then decided against it. When we had our plumbing replaced, we installed a gas-powered tank water heater instead of going tankless, because our water heater is in our (large, high ceilinged) attic, and we use almost no power to have hot water in the warm months – which is most of the year here.

I already use almost entirely recycled paper products, and use non-paper cleaning supplies when I can (rags instead of paper towels, cloth napkins instead of paper, etc). I use biodegradable cleaners for everything that it is feasible to do so (bleach is only ever used in the master shower, since it has mildew problems). Most things get cleaned with soap, vinegar, baking soda, or some combination therein.

I also have been switching out our light bulbs to LEDs (we already use CFL’s – which have their own set of problems, as they contain some heavy metals that can make them difficult to properly dispose of). The LED lights are expensive, but they produce almost no heat, which helps in the summer with the air conditioning bill. I also keep the house at 80 degrees or so in the summer to cut down on AC usage (though I admit to keeping it a bit warmer than I could in the winter as well. I have an extreme dislike of feeling cold, so the house stays at about 70 degrees in the winter). I’ll probably be purchasing a new AC unit in the next year or two as well, as our current one is both inefficient and lacking any sort of labeling that would allow a technician to repair it if it breaks. I also make frequent use of ceiling (and other) fans to help stay cool without needing to run the AC as much.

In general we try to choose native or semi-native plants, especially plants that will attract birds and bugs to the area. As a result we have a thriving ecosystem of spiders, lizards, toads, and the occasional turtle living in the yard. We also get monarch butterflies and several types of hummingbirds when they migrate through, and I try to feed the local songbirds in the winter (though with Harold around, that didn’t happen this year). We also do not use pesticides or herbicides on the yard as a blanket treatment. Small applications of fire ant poison or weed killer on the driveway cracks aside, our yard is “organic”. We also use almost entirely organic fertilizer in the garden, a combination of compost, manure, and purchased organic soil supplements.

I’d love to ditch my car and use a bicycle for primary transportation, but I work 35 miles (each way) from my job. Instead, I drive a small, fuel-efficient car and keep it in as good of repair as I can. I’d also, quite frankly, like to work in another industry – my job is on the periphery of the oil and gas industry, and while I know it’s good work, it feels a bit soulless to continue to work to make that industry better (my company does safety engineering for refineries and chemical plants) when I’d really rather be working on something more sustainable. I comfort myself knowing that fewer oil spills, refinery explosions, and catastrophic chemical leaks is always a good thing, but it still feels a little out of place to be a Druid working in oil and gas.

All in all, I think I’ve made a solid start. Unfortunately the changes I’d like to make now all require significantly more time, money, or both – and all of that is in a bit of short supply right now. Making the little changes was easy, but it’s a bit of a slippery slope to the bigger, more life-affecting changes that I’d really like to make to reduce my footprint and be more conscious of my affect on the Earth around me.

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Four sitting meditations this week, about 20 minutes each time, usually focused on breath, or on trees. I also did the Two Powers in two of them, near the end once I was feeling settled. I tried out a new meditation as well, from a book I’ve been reading about mindfulness. Basically it’s a mindful body scan, breathing in and out of your body from head to foot. I’ve been doing this at night as I’m getting ready to fall asleep, and I think I like it.

Did Tea with the Kindreds on Sunday as well, and I think that went well. It wasn’t as conversational as past weeks, but I didn’t feel like I had as much to say (if that makes any sense). I lit cedar incense, since that seems to be a favorite, and shared a mug of tea.

The connection with the spirit that has been visiting in my meditations comes and goes – I’m trying to find ways to reach out that result in more contact, and trees seem to be a good way to do that. I’ve had several mental images of trees come up when I’ve been meditating, so I’ve tried to continue that theme. I’ve also had mental images of an area I spent a lot of time as a child. In the house I spent my elementary years in, we had a large, heavily wooded area at the back of the yard, and there was a small clearing there, near the edge. I used to call it my “nature sanctuary”, and I’d play and make little nature offerings there – which is pretty pagan, but my parents must have just thought it was cute. Anyway, I’ve had that place come to mind several times as well, which has been comforting in a way. Whoever this spirit is, He has a strong connection to trees and nature in some way.

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From Merriam-Webster’s Dictionary:

VISION
1

  • a : something seen in a dream, trance, or ecstasy; especially : a supernatural appearance that conveys a revelation
  • b : a thought, concept, or object formed by the imagination
  • c : a manifestation to the senses of something immaterial <look, not at visions, but at realities — Edith Wharton>

2

  • a : the act or power of imagination
  • b (1) : mode of seeing or conceiving (2) : unusual discernment or foresight <a person of vision>
  • c : direct mystical awareness of the supernatural usually in visible form

3

  • a : the act or power of seeing : sight
  • b : the special sense by which the qualities of an object (as color, luminosity, shape, and size) constituting its appearance are perceived through a process in which light rays entering the eye are transformed by the retina into electrical signals that are transmitted to the brain via the optic nerve

4

  • a : something seen
  • b : a lovely or charming sight

From Our Own Druidry (82)

Vision: The ability to broaden one’s perspective to have a greater understanding of our place/role in the cosmos, relating to the past, present, and future.

Vision strikes me as a complicated concept as a virtue since it has so many potential meanings, from the ability to see physically to a more intangible ability to dream and plan for the future. I really like how the ADF definition of this virtue incorporates many of the dictionary definitions in a succinct way – it’s both the physical act of seeing and the spiritual act of foresight and discernment (there’s wisdom again), combined with placing ourselves in the greater path of the Kindreds and the cosmos. I especially like the idea of vision as a manifestation to the senses of something immaterial, since I see my work as a Druid being one of manifesting the immaterial in material ways. Rituals – both big and small – take the forms and ideas about the Kindreds and the Cosmos and make them present as material realities: Fire, Well, and Tree, offerings and blessings.

Vision is more than just divination (though that is definitely part of it). It is the integration of the past, present, and future into a path that can be traveled. There is also an element of challenge to vision, that it expects a lot from us, and does not shy away from the difficulties that create growth.

Part of me suspects, though, that this virtue gets a little bit of abuse in the form of “ADF’s greater vision” – I don’t think that individual Druids, while still displaying the virtue of Vision, will necessarily come up with things that are similar to the core “vision” of the ADF organization and it’s leaders/founders. I don’t know that I always display vision particularly well, and I think group vision is important, as we seek to find ourselves in relationships with each other as well as with the greater beings in the Cosmos, but I don’t think we all have place the same weight on each defined goal to work together in ways that are constructive. As well, I think this virtue means as much our own vision for ourselves as it does our visions as a group.

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Three sitting meditations this week, plus tea with the kindreds. Nothing particularly noteworthy about any of it. I’m becoming more sure of the spirit that has been visiting during my meditations, though I didn’t feel like I made particularly strong contact this week.

I think mostly this exercise has become very perfunctory – I’m doing the exercises to complete a requirement, but I’m not getting a ton out of it right now, because I haven’t had a ton to actually put into it. This is a common thread in most of my practice of Druidry over the last few weeks, related directly to other things in my life. I’ve got some thoughts about that to post later.

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Not a lot to report this week. I did two sitting meditations that went reasonably well. I spent more time this week thinking about meditation than I did actually meditating. While this is somewhat fruitful and brings some measure of insight, I think I need to channel that impulse into actually doing more meditations.

I did not do Tea with the Kindreds this week, simply because I forgot on Sunday to sit down and do it. I remembered as I was getting into bed last night, and by then it was late, and I start work very early. I’ll be sure to do it this week, maybe more than once. I’m hoping to have a little extra time tonight after work, so I will probably do a mini-Tea then. Since I usually do my weekly rune drawing while I’m doing tea with the kindreds, I didn’t do that part either. Yesterday was just nuts! I’ll do that drawing tonight instead.

Last week’s rune was Kenaz, which I read as “pain” – which turned out to be actually pretty applicable to my week. I had an appointment with one of my doctors. It was a rather surreal sort of visit, as I was told that I should continue to do something (in this case strength training exercises) even though they caused me increased joint pain, since it would be protective in the long run. While I understand the point, it’s still pretty hard to get up the enthusiasm to exercise when I know I’ll just be taking pain medication to help deal with the aftermath (not muscle soreness, actual joint pain).

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So this week’s assignment in the Wheel of the Year book has you revisiting a lot of the whys and wherefors of the Dedicant Path, with questions about why you got started and how you think you’re doing.

It’s gotten me thinking, since a lot of my practices have changed to be more in line with ADF since I began, but I don’t know how much I really feel like this is going to be the end path for me. I’m not going to rule it out, but after four months, I still feel strongly drawn to the Wicca tradition that I was previously part of. Thing is, I’m not sure I can go back. Not that I don’t want to, but that I’m not sure there’s a place for me there, and with a close knit coven, you can’t ask them to change their mind about something like this. (And solitary work wasn’t really working out.)

Also, I decided to do this “Druid thing” for a year, and I’m going to stick to that. I think I’ve done pretty well at keeping up with the various requirements, and I’m nearly done with several of them. I didn’t take a “First Oath” because I didn’t feel particularly prepared to make any oaths at that point, though I did promise myself that I’d give ADF a try for a year, which I guess is kind of oath-like. On that level, I’ve done pretty well so far, since I’ve made good progress on all of the essays (and am even ahead on some, like the book reports).

I’ve found what I think will be my hearth culture, after some experimentation, and I’m working on deciphering Who it is from that culture that has been visiting my meditations. (I have a pretty good gut feeling, but I don’t want to jump to conclusions. So I’m going to read more and meditate more, and maybe draw some runes.) I like the idea of having a focused few Gods that I work with regularly, while still having a Pantheon to draw from if I need them.

The requirements so far haven’t been particularly hard or challenging, though some of them have made me think a bit (which is the point). Honestly, I’ve done more thinking and questioning outside of the actual DP requirements than I have for the actual essays. I don’t think that’s a bad thing, since I know that self-discovery comes from that kind of introspection and questioning, but it wasn’t what I expected. I’m feeling a little like the actual requirements are just elaborate hoop jumping, on some levels. I understand why those hoops are there, but many of them are little more than pagan busy-work. But, of course, finishing the Dedicant Path is as much about having completed a course of study, so I’m not too upset about it.

Overall, I’m pleased with the last four months of work and feeling like I’m making some progress towards the end goal. Or at least AN end goal, as I don’t really know what my eventual end goal actually is!

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One of the things I like best about my wordpress stats is the list of search terms that have led people to this blog. Usually it’s things you’d expect for a neopagan blog, but occasionally I get things that I wish I could actually answer (or things that are amusing). While mine are not nearly as hilarious (or obscene) as other bloggers (NSFW), I still like looking over them to find out what people are actually reading.

Also squirrel.

Anyway.

god of the swamp – I … don’t actually know of any swamp gods. Other than the usual local swamp spirits. Maybe you can talk to them?

druid grove meditation – I’m a solitary Druid, so I don’t do much grove work. Frequently, Druid groves use a variation on the Two Powers meditation, or another grounding and centering meditation to prepare the group for ritual.

how to use a druid phone – there’s a druid phone? Can I get one? I’d like to use my Druid phone to call up my ancestors and chat with them. I wonder what the long distance rates would be?

the magical druid – is an excellent shop run by two dedicated members of ADF. You should check them out.

significance of my ancestors essay – I think this is as significant as you make it. I am still learning to work with my ancestors, but it’s been the ancestors of spirit (other Druids and ancient people) who I’ve had the best luck connecting with. I’m trying to connect more to my own actual family ancestors now.

mental discipline essay – is a big requirement. You need to do 5 months of weekly mental discipline practice and then either submit your journal or an essay of reflections on it. I’m still working on the 5 months part. My best advice is to schedule time to write the journal, and if you’ve not done any meditation that week, you’ll at least do one immediately before writing.

druid tarot app – There’s not specifically a Druid tarot deck that has an app (that I’ve seen), but I like the Mystic Dreamer tarot app.

squirrel – OVER THERE. LOOK!

non-religious/secular/thanksgiving grace – this is by far the most common search term that brings people here, so I thought I’d repost the non-religious, secular grace I modified for Thanksgiving, that you can read about in this original post.

For this meal we are about to eat, let us be truly thankful
for the blessings of sun and wind and rain, that grow the fruits of the Earth

Let us be truly thankful
for those who planted the crops
for those who cultivated the fields
for those who gathered the harvest

Let us be truly thankful
for those who prepared this food and those who served it.

In this time of plenty let us remember too
those who have no festivity
those who cannot share this plenty
those whose lives are more troubled than our own
and all those who are hungry, sick or cold

As we share in this meal, let us be truly thankful
for all the good things we have
for warm hospitality, loving family, and good company.

Our thoughts go out to family and friends who are not here with us;
We hope that they are safe and well.

May this bountiful meal strengthen our bodies, our minds, and our ties to each other.

Which seems like a happy note to end with.

Squirrel!

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