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Posts Tagged ‘Druidry’

I’ve been sitting with my lack of knowledge a lot lately, inspired in part by conversations with Rev. William Ashton, ADF’s newest ordained priest (and someone I’m coming to call a friend, which is pretty neat). There’s just a lot I don’t know, and as someone who is obsessively academic (especially in school-type situations) this bothers me on a deep level. And yet, philosophically, I know that learning and discovery happen on the interface of what is known and what is unknown.

So I have been encouraged to really allow the discomfort of not knowing things to be present, in the hopes of becoming more comfortable with it. Because there’s just so much out there to know, and knowing what you don’t know is the first step towards learning.

In reality, I’ve been a practicing Druid just shy of two years, a practicing Pagan for close to ten. I have completed only the most rudimentary study program that ADF offers and am only just beginning the real coursework of the Initiate’s Path. The ancient Druids were the intelligentsia of their societies, and I’d like my own modern practice to follow in those footsteps (once I’ve done more of it, obviously), but I am still, essentially, a newbie, and there is a LOT that I don’t know. And yet I’m (co)leading a study group – something I think I’m singularly unqualified to do – and trying my best to steer these potential dedicants (and other assorted studiers of things Druidic) into productive and useful practices, and get them acquainted with as much knowledge as they are interested in pursuing.

And on top of that, just this last week, in a discussion about the priesthood and ADF’s clergy training program, one of my groupmates looked me square in the face and said “So are you planning on doing that?” I stammered out something incoherent, and Yngvi replied for me, “Eventually.” I can’t deny I have a calling to it in some form. I know what it means to be a minister (my grandfather is one), and yet I’ve still toyed with ministry (in various forms) in every spiritual pursuit I’ve ever undertaken, from contemplating Methodist seminary, to considering whether I had a Catholic vocation, to pursuing Wiccan initiation, and now to pursuing initiation and possibly clergy training under ADF’s model. In every spiritual path I’ve been part of, I have seriously considered ministry or priest(ess)hood in some form. (I take this to mean that my calling is to serve the folk, not to serve a particular God or set of gods, but that’s just my own interpretation.) Whether that calling will be satisfied with initiation or not, only time will tell. I just don’t know right now.

For some reason that bothers me. I like control, and planning ahead, and knowing where I’m going. I want cold, hard answers to things that just don’t have cold hard answers. The idea that the path will reveal itself as it is walked just makes me inherently uneasy. But the reality is? Two years ago I wouldn’t have ever guessed I’d be where I am (and neither would anyone else I knew, for that matter), so who knows where I’ll be in two years, let alone five or more. (At this rate, still working on the IP; I really need to get moving.)

Until then, though, I can add in the CTP retreat days to help strengthen my spiritual practice, do the coursework, keep my practice alive, and just see where things end up.

And when someone asks me something I don’t know the answer to? Well, that’s just more time to practice this virtue of not knowing.

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Grove is the (slightly cliché, I’ll admit) term for a group of druids. It’s the standard operating system for ADF, and the point toward which the majority of ADF ritual is designed. Groves are groups of ADF members who meet regularly and celebrate rituals together at least for the 8 major high days of the wheel of the year.

The heart of ADF, groves provide places of community, worship, and learning. There are currently 75 groves in ADF, spread around the world (though most are in the United States). Unfortunately, while that seems like a pretty big number, and it is constantly growing, there are still big gaps between groves in a lot of the US (and even more so worldwide), so a lot of druids end up as solitaries (and some may even choose to remain solitary even in a place with access to a grove or protogrove).

My local group is a Protogrove – the step before becoming a full grove. It requires fewer people, but the ultimate goal is to work towards full grove status. Groves perform regular community service and provide a space for public ritual and community, fulfilling the vision of ADF to become a public Neopagan church.

Grove-centered spirituality is a different beast for me, since I am so strongly tied to my solitary practice. I’ve enjoyed working in the small group that is my study group, but I still do solitary rituals for high days. My local protogrove is also strongly Irish/Welsh focused, and while I don’t mind doing rituals in whatever hearth culture the group prefers, I still like to have my Anglo-Saxon/Germanic rituals when possible.

Still, plugging into a local Neopagan community, however small they may be, has been useful for me, at least in terms of inspiring me to stick with the practices that I know are important to my work, and in giving me something to help keep me accountable (the study group is really good for that).

I am hoping that our work as a study group will help further the local protogrove and vice versa, and I really do think that the two will work well together, blending their ritual practice with the more academic side of Druidry. And hey, maybe we’ll rub off on each other a bit in the meantime, and start to see more crossover between the groups. From what I have seen of the two groups, they can bring us some of the joy and levity that is so important in a good working religion, and we can provide the reverence and study that form the other half of ADF’s work. I think it will be a good partnership.

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(Catching up on the Pagan Blog Project – it’s been a rough two weeks in the Swamp, so I’m a bit behind. I’ll be trying to get caught up to the G’s this week, so you’ll be seeing several posts, hopefully!)

Fertility is one of the virtues of ADF, and you can read my original essay on the subject here. It’s something I am directly trying to increase in my life (not in the “making babies” way but in the “fertility of mind and spirit” way), especially in my career.

This is a very fertile time of year, even here in the Swamp, where things are starting to heat up and it’s now too late to plant vegetables that aren’t okra or hot peppers. I didn’t put in a garden this year (I ran out of time to get the bed prepared), but I am working on fertility in other parts of my life. Career wise, I am looking for new opportunities for growth and change, as what I’m currently doing for my job isn’t what I want to do for the rest of my life. In ADF, I’m trying to turn more attention to fertility of mind, as I work on leading my study group and progressing on the IP. (Right now it is a very scattered effort; I have one or two questions answered in several different courses, since I haven’t had time to really prepare well for any one course all at once.)

These two things are, of course, related – both are ways I’m trying to bring the energy of fertility and rebirth into my life, whether it be as a spiritual practice or as a part of my mundane job.

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(Missed Friday’s post for the Pagan Blog Project due to life getting in the way. I’ll publish two “D” posts this week to make up!)

So, I’m a member of ADF. Therefore I am a Druid, right?

Except I’m not always so comfortable with the term. It’s got different baggage than “Witch” (Which Ci Cyfarth neatly talks about here, so I’ll let you go read over at Land Sea and Sky), but there’s definitely still some confusion around the term.

An excerpt:

So here in the early 21st century, when we use the word “Druid,” we might mean one or more of the following:

– A historical person from antiquity, who may or may not be well-documented by Classical neighbors, but definitely didn’t leave any useful notebooks laying around, but would have been very well educated and would have had a reasonably well-defined role in their community. (Hint: these don’t exist anymore, and if someone claims to be one, look for a TARDIS.)
– A person who’s part of the Eisteddfod movement, which is non-religious and focused on the arts.
– A person who’s a part of the fraternal Druidry movement, which is non-religious and philanthropic/social.
– A person practicing Revival Druidry, which is the non-sectarian spiritual/philosophical movement that came out of the fusion of lodges, nationalism, culture revival, Unitarian Christianity, enthusiasm about henges, and the poetic stylings of that guy I mentioned earlier with the laudanum. Revival-style orders include OBOD, AODA, BDO, etc.
– A person practicing a religious form of Pagan Druidry, which emerged from the larger Pagan community. Pagan Druid groups include ADF, Henge of Keltria, Order of WhiteOak, etc.
– A person who uses the term “druid” for other reasons, which may range from quite complex to “I just like it better than ‘witch.’”

So anyway, there’s lots of things that a Druid can mean. It can mean something as free-form as New Reformed Druids of North America (Nature is Good), or something as structured as formal high ritual in ADF, or something completely different.

Of course, the term “Witch” is just as fraught with baggage in our language. I came to a sort-of peace with the term when I was actively seeking a Wiccan initiation, and still consider myself a witch (lowercase “w”) when I do certain types of magic.

But since I am still in the treehouse (HA! I’m not in the Broom Closet, I’m in the Treehouse! Get it? Druid? Tree? Har har? I think I finally found a solution to my terminology problem), I don’t talk openly about my druidry to most people. And there’s the added layer of confusion that I work with (primarily) Anglo-Saxon and Scandinavian Gods, yet call myself a Druid. There is a word for Druid in Anglo-Saxon, but it wasn’t necessarily a term for someone who practiced the AS religion. More like they knew that Druids existed (at least to my knowledge).

But I am a practicing member of ADF, and leading a decidedly druidic study group, so I guess the word fits me pretty well. As a descriptor for my practice, Druidry fits about as well as anything else, and fits nicely into the Neopagan umbrella as well. So I guess I’ll stick with it.

After all, I do like to hug trees.

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This week Yngvi and I finally got to meet up with three members of the local protogrove. They were all very friendly, and I think we’ll get on just fine. They are okay with us continuing our study group as is, and at least one of them would like to join up with us, since she wants to work on her DP.

Also the local Grove Organizer and I have the same birthday (March 2) and two other people (Yngvi and another lady) also have March birthdays, so we’re thinking of doing a Druid Birthday Bash of some sort, to celebrate.

My “radar” is still in good working order – I walked into the coffee shop and immediately picked out the people I was going to be chatting with (as did Yngvi, who I made do the first introductions, because I am kinda shy). Dunno what led me to go “those ladies. Those are the ladies from the PG”, but I did – and apparently they picked me out as soon as I walked in as well. Hooray for good intuition and “radar”.

I don’t know yet if we’ll be joining them for rituals regularly or not. They do rituals on the official “day” of the high day (so Beltane is always on May 1), which means weeknight rituals, and that’s tough for me. They aren’t far away, so it may work, but I’ll have to rearrange my whole weekly schedule to make it fit, and depending on the week, it may just not be possible. Plus, the study group will still be having high day rituals as we work our way through the different hearth cultures, and that may conflict with the PG rituals. My primary loyalty right now is to the study group, and since I’m leading that, I can have the rituals at our regular meeting time, so the high day is on the closest Friday to the actual official “day”. (We did Imbolc on Jan 31, for example.)

The PG is primarily Irish Celtic (they call themselves the Houston Celtic Druids in some online forums), but they weren’t phased by Yngvi and my Germanic/Scandinavian/Anglo-Saxon hearths. In fact, they seemed interested and curious, which I took to be a good sign. As well, my dreams about herons and cranes have continued – and I found out yesterday that one of the locals is a member of the Order of the Crane in ADF. I am not sure I’ll bring it up with her until I know her a little bit better, but it was interesting to hear that she’s involved there.

All in all it was a good first meeting. Yngvi and I will continue to lead the study group, now possibly with some new members from the PG, and we’ll see where things go as that progresses. Now that I have some faces and personalities to put with names, I’m more comfortable going to a ritual at someone’s private home, so that hurdle is out of the way as well.

ADF serves both communities and solitary pagans. I’ve spent most of my ADF time as a solitary, but that seems to be rapidly changing. It brings up a lot of my fears about being “out” as a pagan (I really don’t want a potential employer to be able to google me and find out my religion, among other things), but for now I can still fly under the radar, since leading a study group doesn’t require my name to be on any of the websites anywhere. I know I am somewhat gun-shy of joining up with a new pagan group, especially with how quickly my involvement in previous groups ended, but hopefully this will be good for me and my spiritual development.

I’m also taking suggestions for a name for our study group. Right now we’re calling ourselves the “Clear Lake Druidic Study Group”, which works, but isn’t very creative. There are four of us so far, but we may be growing. We’re primarily split between the Norse/AS and the Hellenic hearth cultures so far, but that may change as the newer folks start doing their own rituals at home and creating a devotional practice. Any suggestions are welcome!

 

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ADF has a good sized songbook of chants and songs that are used in group rituals.

Since I haven’t ever done group ritual that I wasn’t leading myself, I am only barely familiar with a few of these chants – mostly through watching ADF rituals online. (3 Cranes Grove has three large group rituals they just posted to YouTube, if you’re interested in seeing how an ADF ritual scales up for 300 people in a large outdoor tent!)

I’m extremely self-conscious about my singing though. I have a music degree, which may actually have made me MORE self conscious – I have good pitch, but I am very very aware of the shortcomings of my (untrained) voice when compared to someone who actually knows how to sing. That said, I’m learning a few of the ADF chants, and considering adding them into our rituals as appropriate. I don’t think we need a chant for every step of the COoR, but a processional and recessional might be nice, and I’m fond of the “Blessings in the Waters” song for after the waters of life are distributed. I really like the addition of music to prayer, and I think it’s a good way to focus.

Also, I’ve found I can use some of the “catchier” ADF chants to get songs out of my head. So when I get earwormed by something obnoxious, I start singing something I’m trying to memorize, and the concentration plus a catchy tune usually helps me stop with the endless repeats of “This is the song that never ends” or whatever.

The one “chant” (That I’ll just be saying as spoken word) I know I’ll be adding to our ritual for Imbolc is this one by Ceisiwr Serith.

The waters support and surround us
The land extends about us
The sky stretches out above us:
At the center burns a living flame.
May all the Kindreds bless us.
May our worship be true
May our actions be just
May our love be pure.
Blessings, and honor, and worship to the holy ones.

I plan to use it to end the Two Powers meditation and bring us into the active part of the ritual. Hopefully it goes as nicely in practice as it does in my head. There’s something very cosmos-affirming about this chant/prayer, so I hope everyone else likes it as much as I do.  I actually intend to memorize it and use it as part of my daily devotions. My practice needs a bit of a reboot, and I think this will be a nice thing to add to get it feeling fresh again.

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Druids have book problems. My reading list for the Initiate’s Path is not anywhere near fully collected, and it’s already stacked up all over my desk (and the floor…) Books, books, more books. Two translations of the Poetic Edda, just to see what the translation differences are. Plus an extra book of Norse Myth retellings so I can read them as modern-language stories. A few study books on particular aspects of Germanic paganism. Add to that books about meditation, trance, magic working, running Neopagan rites, historical paganism and archaeology, language textbooks, and that’s only what I can remember offhand. Granted, I can get some of them from the library, but I am a writer-in-books.

I know, this makes some people batty, and I don’t highlight with horrible colored markers, but I like to highlight with colored pencils, and make notes with regular pencil, especially if something is particularly academic and dense. This means I make very good use of my local used bookstore. (Where my friend Yngvi works. I used to work there as well, actually).

Add to that reading beginning books on other hearth cultures to help my study group, plus reading for pleasure, and I go through a lot of books.

Some of those books (especially fiction books) I tend to stick with my Nook reader, because it’s very portable, and if I need to make notes I can, but for academic reading, even with a note-taking-capability, I tend to prefer dead-tree-books. Also it’s hard to get the kind of academic books I need for ADF as dead-tree-books.

Suffice it to say, though, that I love books. I love reading them, studying them, collecting them. My house is full of them, and I wouldn’t have it any other way.

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I’ve mentioned before that I have some mental health issues. This occasionally intersects with my paganism, but not usually in ways that anyone would notice who didn’t already know I have these issues.

My official diagnosis is GAD, PTSD, and rapid-cycling Bipolar II. Before you decide what that means, let me explain what it means in my case. I suffer from frequent anxiety that is not directed at a source – this can be social, environmental, or just there because it feels like being there. I am fairly easily overwhelmed. I survived several traumatic events and have anxiety and depression related to those events, or things that remind me of those events, and of the three diagnoses a flare up of this is by far the most disruptive. And I have periods of hypomania that last 2-5 days (essentially “high energy” – I’m not delusional, psychotic, or out of touch with reality, but I don’t sleep much, and I might reorganize the filing cabinet 3 times in 3 days, or go on a cleaning binge, or do a ton of writing), followed by 3-4 weeks of moderate to severe depression. Because I have more than three episodes like this a year (in 2013 I had 5), I am classified as “rapid cycling”, and because I don’t have true mania, but experience hypomania, I am dealing with some type of Bipolar II. (Read the Wikipedia links for more info.)

I am under the care of two competent medical professionals to deal with this (just as I am under the care of a competent medical professional to manage my EDS). I take medicine to help regulate my neurochemicals, and I do behavioral and situational management to minimize the likelihood of triggering an episode of any of these. It took awhile to straighten out exactly what was going on (I was in a prolonged state of severe depression when I started this journey), but we’re on the right track now, and just tweaking as we go – for the most part, both I and my doctors are happy with my mental state right now.

Unfortunately, my diagnosis did not make me any friends in my previous attempt at paganism. My former HPS has written that people with bipolar should probably not be witches, because they have enough trouble differentiating reality. Personally, I think that’s more than a little unfair, given that there’s an entire bipolar diagnosis that doesn’t include true mania or psychosis, but she’s allowed to run her coven however she would like, and I understand that there can be a lot of fear and stigma about mental health in communities that practice alternative spirituality, trance, and energy work. (Also particularly in the BTW community, where a bipolar person caused a lot of harm several years ago, so they are understandably wary of anyone wearing that label.) That said, I think I have the capacity to be a pretty good witch when I put my mind to it – something I have been doing more often on my own of late.

One thing that was troubling for awhile was dealing with what seemed to be energy feedback/rebounds after doing ritual though. It worried me because I really LIKE doing group rituals, and didn’t want my brain to get in the way of that.

However, I have figured out where my energy work was causing problems, over the last year or so, and have fortunately been able to entirely resolve it – I don’t have any energy issues with group ritual anymore. Basically, I was dealing with high social anxiety and large amounts of highly concentrated energy without the self-care to know I needed more time than most to ‘come down’ off the spiritual high, or risk kicking myself into depression for a week or two. Now that I’ve figured out what I need to do – manage my anxiety through various behavioral practices, give myself a few minutes alone after a ritual to make sure I ground REALLY well (which I can struggle to do in social situations), and make sure I have some down time before putting myself in another stressful situation – I’ve stopped having mental rebound issues after rituals. I realized this was probably mental health related when I was having trouble in group ritual, but not in ritual by myself. Also, since figuring this out, I have not only participated in, but led several group rituals that had high energy components without issue.

ADF thankfully has no issue with mental illness, but occasionally I struggle with common things asked of members of ADF – especially trance states. I am not the only person to struggle with this, though, and I know I can learn to do it, given time and practice. I have gotten much better at meditation since working with ADF, so I know it’s possible (even on medications!) and even likely that I will be successful at working in trance states. I’ve learned so far that having some kind of audio – drumming or “white noise” – dramatically helps with my ability to focus and zone out enough to approach a trance journey. Also that laying flat on my back is more useful than sitting cross legged or in a chair. It’s just a matter of figuring out and training my particular brain – chemicals and all.

All that said, I am not defined by the classifications in my doctor’s chart, or by the medications I take. I am still a highly functional person with a lot of motivation, a good job, a supportive family, a stable relationship, and generally a stable life and lifestyle. I occasionally bite off more than I can chew, but I manage that like anyone else would. When I go through periods of depression, I hunker down, turn up the self-care, and deal with it until it goes away. (Therapy is helpful for this.) It doesn’t define my life, it’s merely one aspect of who I am as a person – and thus is something that will always be part of my Paganism. For the most part, I am as normal a Pagan as any of us are.

I’m sharing this largely as a statement to say that mental illness and mystical experiences are not mutually exclusive. Yes, it’s hard in the midst of a depressive episode to feel really connected to your Gods, but it is possible, and often helpful, to maintain a devotional practice even through those depressions. I use the meditation techniques I’ve learned both as spiritual exercises and as ways of managing anxiety. I rely on routines to help me get through tough times, and those routines often have a spiritual component to them.

It’s all interconnected, and it can all work.

Stigma against mental illness is a very real thing, even in the Pagan community. I’ve debated about posting about this for awhile, because I don’t want it to blow back on me later. But I think it’s important for people with mental illness who can afford to be open about it to do so where they feel safe. (I don’t share this at work, for example, because I don’t want to risk the repercussions of it.) We are members of your community – huge numbers of people suffer from depression and anxiety – and I’d venture to guess we’re a larger part of the Pagan community than most people guess. (Often people with mental illnesses leave mainstream social and religious groups because they don’t get the care and support they need.)

ADF does a good job of being open to people with mental illnesses, as much as a small religious organization can. I imagine there is a lot more support in areas where there are active groves. So far it hasn’t hindered me in my studies there (or even come up, except when I have mentioned it as something that is affecting my work). I hope I can continue in that trend as I lead my study group and work towards the Initiate’s Path.

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It’s an expression I don’t really like, as it’s a bit twee for my tastes, and I don’t want to co-opt the QUILTBAG community’s term for living in secret (because I think that’s kind of shitty).

But it’s also the best term I have for the life I’m living as a Druid and a Neopagan, and there are definitely some similarities (in some places in the US) to being openly Neopagan, especially if you work with children.

My family is extremely Christian. My inlaws are extremely Christian. My mother-in-law is on record as saying that not being Christian is valid grounds for divorce, and though I have repeatedly explained that I can not and will not return to church, every time they visit, they go church shopping for us, and invite us to go. (I decline, but my husband usually goes).

My workplace, while fairly openminded and diverse, is probably not ready to have a Neopagan Druid in their midst (even if there are Hindu and Muslim people in the office in large numbers). I’d like to think I could explain it well enough now that I could have an intelligent discussion or three with various people, but I know my extremely Catholic coworker would be weirded out, and that I’d be a topic of inter-office gossip, at least among the other people in my position.

I live in Texas. I went to a Southern Baptist university, and have spent the majority of my life bouncing between dominations – from American Baptist to United Methodist to “converting” to Catholicism in college. I never settled in anywhere, and my break with the Catholic church was ugly, to state things mildly. I can talk the talk though – I’ve taken theology and Christian history classes, attended chapel my whole university career, and seriously studied the Bible for years.

I use that knowledge to “pass” as vaguely Christian, or at least “historically” Christian. I send out Christmas cards (that never actually say Christmas on them, and that are always nature related, and where I never mention Jesus). I go to church with my family on Easter when I can’t get out of it, because I can grit my teeth for an hour to make my mother happy.

I’m fairly conflicted about it, really. I don’t like lying, and my spirituality is becoming a bigger and bigger force in my life. It’s fairly easy to hide in a bedroom for now, but the book collection from ADF studies is growing steadily. I’m leading a study group where I’ll be meeting other Pagans, and taking on that responsibility inevitably means meeting other people. I don’t have a pagan name, which is typical for ADF, but sometimes I wish I used one for things like this. (Also, someone else outed me on the blog with my real name in the comments, which I was trying to avoid. Apparently not everyone gives two shits about people’s privacy online.)

So my general way of answering questions is to deflect. If you ask me straight up “Are you a Christian”, I will say no. But most other questions can be deflected. I can talk about ethics and values, can talk about Christian theology and history, I can talk about world religions and meditation and general spirituality. As a theist (although a polytheist), I can talk about the nature of Gods and the like. I have a World Tree and a Globe on my desk at work, and a calendar of nature and meditative sayings, plus an Old Farmer’s Almanac daily calendar. I surround myself with clues that someone who knows what to look for will see, but I don’t choose to actually talk about what any of it means.

Eventually, this will be problematic. If my husband and I have children, I suspect I will approach going to the Unitarian Universalist church for that, since it makes a lot of sense for children in my area to have a church they go to. But my family will want to know if I’m raising them Christian (or more specifically, from my inlaws, why I’m not raising them United Methodist), and will want to teach them all about Jesus. My grandfather will want to dedicate the child to Christ. My husband is fairly agnostic, but I don’t know if he would be okay with me raising Neopagan children.

Also, the farther I go in ADF, the more likely it is that my real name will become associated with the organization, either through publication or through working towards clergy certification. ADF is very clear that they are looking to create a *public* tradition of Neopagan Druidry, and a lot of members don’t have a lot of patience (or thought) for people trying to remain under the radar.

In short, this is a subject that fills me with a lot of mental indecision. There are benefits to just being open about things (though there are a lot of places where it’s none of anyone’s business, like work), but I face the possibility of real rejection from my family over it. As the oldest child, I’m expected to lead by example (something I’ve not done very well on this front, as my little brother and his wife are 3x a week churchgoers and host Bible study and Life Group at their house). I don’t face rejection well, and I still struggle a lot with “disappointing” my family. I’ve dropped hints on things like facebook that I no longer buy into a mainstream monotheist mindset, and gotten a lot of “oh well Jesus is okay with that” responses, because they’re not willing to see the change.

So for now, I stay in the “Broom Closet” (If you’re a Druid, is it a “Tree closet”?). I’ll cross those other bridges when I come to them.

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A Druid Fellowship (ADF) is an international fellowship devoted to creating a public tradition of Neopagan Druidry. It’s the foundational tradition from which I work, and the general guide for my rituals and devotional practice.

Fundamentally, ADF takes its cues from the ancient Indo-European cultures – the Celts, Norse, Greek, Baltic, Roman, Indo-Iranian, and Vedic cultures (among others) that make up the Indo-European language group. There are similarities across all of these ancient religions, and ADF has taken those similarities, combined them with modern Neopaganism, and created what we call Our Druidry.

It is neither a wholly modern nor a wholly ancient practice – it combines elements of both. Most ADF Druids work within a “hearth culture” – one of the ancient Indo-European cultures that lends flavor to their practice. We work with the pantheons and cultural practices of our hearth culture, but also celebrate the 8 Neopagan high days of the year (Samhain, Yule, Imbolc, Eostara, Beltaine, Litha/Summer Solstice, Lammas, Mabon/Autumn Equinox). ADF divides its cosmos into threes (most often), where the spirits we worship are divided into Gods, Ancestors, and Nature Spirits, and the center of our cosmos is the Sacred Fire, Sacred Well, and World Tree (or some variation therein – some cultures have a mountain instead of a tree, for example). We do not, in public ritual, cast circles or call elemental quarters, and we are (generally) hard polytheists, believing that the gods are individual beings with likes and dislikes.

In general, ADF is orthopraxic – which is to say, what you DO is more important than what you BELIEVE. Whether you believe the Earth Mother to be a named Goddess, a primal force, the earth itself, a greater bio-organism (like the Gaia hypothesis) or none of the above, if you are honoring the Earth Mother, you are performing a step in the ADF order of ritual.

Also, ADF generally is unconcerned with its members private practice. Druidic ritual, as defined by ADF, is primarily a way of gathering the public. The Core Order of Ritual is required for any ADF public ritual – but not even remotely required for all the private, home hearth rituals that happen all the time in ADF. My private practice is Core Order flavored, and I try to do Core Order rituals for the High Days, but if I don’t get all the steps in, that’s okay. ADF strongly encourages its members to have both a group and a private practice if possible.

I work with the Anglo-Saxon and Norse hearths within ADF (with occasional forays into Gaulish/Continental Celtic myth). I do not consider myself a reconstructionist, though I have reconstructionist tendencies – I like reading source documents and myths, and using those to base my practice, but I am also a modern Druid, with practices that would seem foreign to my A-S and Norse ancestors (like environmentalism). I try to allow my practice to be guided by the ancient cultures, but if something isn’t working, I am not afraid to branch out and try something new as well.

You can learn more about ADF on their website – http://www.adf.org

I really like this article about the Nine Central Tenets of Druidic Ritual to give you an idea of what things we find important as practitioners of Modern Druidry.

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