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The story begins like this: someone is lost, someone finds a thing, not what they were looking for, but a thing they need.

You are wandering. Perhaps you are wandering in fact, on a hike, on vacation, a break from your everyday life. Perhaps you are wandering in spirit only, in the idle moments of your day, or when you ought to be focused on something else, something important. Perhaps the face you wear every day makes you feel trapped. So you wander outside of yourself for a bit, and this is when you meet him.

You meet him in the mountains. Or, you meet him at the crossroads, metaphorical or otherwise. You meet him in the flood of words and images at 2 am in the glow from your laptop when you drown yourself in media to quiet your brain in the hopes that you can sleep. You meet him in a song. You did not expect to meet him here, wherever here is.

“Who’s there?” you ask, and you hear only laughter, faintly, and perhaps the ringing of bells. You try to see his face, and immediately you feel that this task is insurmountable. He does not have a face, or he has a multitude. His face is hidden, it is visible only in profile or a sliver beneath a hood. You think he is wearing a hood. That might just be his head. You’re not sure where the horns come from. You don’t know if that’s fur or feathers and if it is growing or worn. You ask about these things, and there is more laughter. Perhaps that is the point. You ask if you may walk with him a while.

“What do you think you can give me?” he seems to ask, and you fumble through memories of texts, for approximations, correspondences, fragments gleaned from other faces, other cultural lenses that seem more familiar. More laughter. More songs, silly and resilient and lingering in your head long after, until you cannot remember why you are humming it at all. You struggle to see, to understand, to hold this image in your hand though it shifts and slips through your fingers like water. “Can’t you be still?” you wonder, and his image shivers, a brief rainstorm, a disrupted connection.

“No,” he says, “and neither can you.”

You frown, because you feel safe, and secure in your home. Or perhaps you don’t. Perhaps you are filled with fear, and the fear is what keeps you still. While you still seek to know him, you still ask questions, and you learn to expect an answer in the form of a riddle, or simply a series of more questions. You cast your net wider, you learn to ask different questions, you start to question yourself.

At some point in this process, you change. You move. You lose someone, you gain someone. You take stock of yourself and rebuild a home around what you see yourself to be, what you think you might be becoming. He shows you a smile, shows you a different face. You find photographs of foreign landscapes that feel like home. You learn a new skill, you think more seriously about wool than you ever thought anyone would need to. You find pictures of sheep in the mountains, curls dragging like cloaks, bells jingling in distant wet air. You see him. You learn the word ‘transhumance.’ Your world widens, and there, again, there is the rush of information, the many faces, this time of rock formations and high pastures and seasonal processions and masks and wild men.

“This is not all,” he says. “Not all and not always.”

You look at yourself. You look at mythology, languages, remembered bits from the ends of semesters long ago, after the exams when you learned little snippets of culture as an addendum, for fun. You read about names, familiar to the ear but just different enough to be confusing, to make you understand that these faces are different. You think about figures with multiple heads. You read about gender, and fluidity. You look at yourself. You start to combine the pieces of yourself into something else, something whole. You are not still. You are changing.

You are not the same person at work and at home. You wear multiple faces, you make youself invisible in some spaces, so that you may flourish elsewhere. You put on armor as you ride the bus across the river, made of water and clay and moss and hide and metal. You change your face with the seasons. You think about fiber, and seasonality, and use. You transcribe bawdy puns from spindle whorls. You wonder what he wants with you, why you ever met. You ask him this, in a quiet moment. “Why me?”

“Why not?” he answers. “You were looking, you were changing.”

“I’m no one,” you say, as you have said to yourself a thousand times before, only now you hear the echoing roar of the thing that you carry with you, that you will always carry, and you can see perhaps more clearly that this is not entirely true.

“You are enough,” he says. When the winter comes, he lets you borrow his cloak. You dream of a city buried under ice, traveleing a continent, pushed by the weight of glaciers. You are still struggling to understand. It is a monumental effort to make space and time for yourself in this world, let alone make space for a god. You learn to work with what you have.

You invite him to sit with you in quiet moments, while you spin, while you pour your tea. You offer your burgeoning skills, you watch the color change from delicate pink to a deep and earthy brown from infusion to infusion. The room smells of rich wet dirt and warm sweet corn. There is the clink of porcelain, and the dripping of water on wood. He sips the tea you share, and smiles.

“Why sheep, though?” you ask. It could have been any number of things, you think you know this now. Sometimes it is a hawk, or a lion, or rabbits. Often it is rabbits.

He sets the cup down with a gentle chime, the small clear ringing. “They got your attention,” he says. “It was a start.”
You offer him tea, or beer when you can, and when you can’t you feel a little guilty but you reserve space for yourself, first, because your first job is survival. There are always the stories, the places in your mind, the myths that were never written. When you can, you give him words and pictures. There is not a rush of information, not like it was at the start. It takes years, and you are still getting to know him. You are still changing. And it is enough.

Seven Years Later…

or more like three. Either way, I have not had the capacity to write any reasonable amount of religious thoughts for a very long time, and I’m sort of able to do that now, so we’ll see. I am trying to not just keep my thoughts inside forever without sharing them. I have to believe that someone might actually want to read what I think about things.

Also, I might be getting better at, hm, more devotional writing, and I need a place to put it that isn’t the tumblr. so yes, I’m dusting this old blog off again. yaaaay okay that’s it for now.

Community and Devotion

Okay here’s a thing: These are words that are getting thrown around in the current debate and character assassination and mudslinging about Pop-Culture Paganism and its relationship to Traditional Paganism.

I have very purposely not gotten into this debate because for the most part it does not impact me at all. I don’t include any of these “new” gods derived from fiction in my religion, and my practice also does not involve a clear organizational structure. I’m like three houses down, peeking through my curtains to see what the neighbors are fighting about. Take this as your grain of salt right now.

Continue Reading »

E is for Entropy

 

<Putting a Woo Alert up here because this has no historical basis whatsoever and yeah.>

 

So there have been a few instances in my life, few and far between, where I have felt the Presence of something other. I’ll get back to that in a minute.

 

Once upon a time, a few years ago when I was still active-ish on Gaia, I was trying to write a real outline of my path. I’ve tried this a few times and always failed. Maybe because I’m crap at making lists, or maybe because I’m not really all that orthodoxic so trying to codify what I believe is a pointless exercise since my experience in life leads me to believe new things all the time. Anyway. When trying to think of cosmology, how I feel about…the world, the universe, the nature of deities or the divine and the big why of it all…it gets too much for my head.

 

But there’s something, some Presence, that I can almost never feel directly but I occasionally get little glimpses of, and it’s shaped how I view the universe.

Continue Reading »

D is for Depression (written Sunday, April 14, 2013)

 

This is the reason I have fallen so far behind on this project. In some ways it’s the reason I’ve always had trouble sticking with projects like these, even (especially) when there is no consequence for giving up, when the stress is all self-imposed.

 

Because no one can be harder on me than I already am on myself.

Continue Reading »

C is for Continental, or the Hard Easy

One of my constant worries is whether I’m unconsciously drawn to areas of study that make me appear to be a special snowflake. I really, really do not want to be perceived in such a way. Maybe it’s an ongoing rebellion against all the teachers and family who told me I was “special” and “gifted” growing up. That enrivonment inflated my ego in some ways and also made me miserably insecure in others, and after getting smacked in the face with depression and anxiety and trying to come out of that, I’ve started to accept that actually I am fairly “normal” and that “special” is not necessarily anything I need to be striving towards.

And yet I always seem to make choices with my spirituality, with my hobbies, that make things difficult for myself. Which brings me to the title of this post!

Continue Reading »

B is for Belenos

This post has literally gone through about eight incarnations, and it is one of the reasons I fell off the PBP wagon. I just could not write this one. The other main reason is depression but that is another letter and that post will come later!

Winter is hard. I have some seasonal depression problems, and one of the hardest things about having a solar deity as a central part of my path is that it’s really damn hard to feel a connection when everything is overcast all the time and the snow never melts and there is only a paltry fraction of light in a day!

But hey, now that it’s spring, it’s easier to think about getting back on track with life, with my mental health, and with devotions to Big B, as I call him.

I find it kind of interesting that for a deity who was pretty widely-attested in the Celtic world, there are basically two pagans I know of on the whole internet who worship him.

OFFICIAL ANNOUNCEMENT: If you work with Belenos (or one of the myriad of different spellings) in any capacity, let me know! I like talking and sharing ideas and experiences and also wow, it’s lonely!

Continue Reading »

PBP Week 7: Diaspora

D is for Diaspora

 

One of the problems that I seem to always come around to, no matter where my seeking takes me, is the plain and simple fact that I do not live in the places where the majority of religions that neopagan belief and practice is drawn from occurred. I have no great pull toward the pre-Christian faiths of Europe in order to reclaim my ancestry, or get in touch with my roots, or honor the gods of my ancestors.

I live in the Diaspora. And, like many American pagans and polytheists, I sometimes feel like I don’t have solid footing.

It’s a bit more than feeling unwelcome, it’s a feeling of…it not being quite genuine, to me. While I have great respect for those who take a Reconstructionist approach to religion, I can’t ever see myself as being comfortable enough with notions of place and heritage to focus on one culture to that extent.

If I were say, Irish-American, coming from a family with a distinct cultural tradition traceable to a Place We Came From, things would be different. I might feel a little more comfortable taking up the mantle of a Gaelic Polytheist, in this example. I might feel like it was something that I belonged to that could be reclaimed.

But I’m not, and I can’t.

I don’t think I’m alone in this mental struggle. And I don’t mean to imply that Reconstructionists simply go forth guns blazing and live the lifestyle of the culture they’re reconstructing without any further thought. Recons are more than just SCA reenactors. And every single Recon blog or essay I’ve come across has, somewhere or other, wrestled with the fact that (if the author is not European), their religion must be practiced in a place where their gods of old were not worshipped.

I keep saying European but to be fair, Kemetics have this problem too, and anyone working in a cultural framework that is not the same as the culture that they currently inhabit. And to be really fair, this issue isn’t limited to Reconstructionists, but those with culturally-centered paths and serious-minded eclectics as well.

How does one reconcile these things? It’s this struggle that, I believe, gives rise to the frustration felt by many new Pagans, the idea that, if they are American, they don’t really “have” a culture, that they need to find other cultures, more vibrant and enticing ones, to fill in the holes in their hearts that their lack of culture has contributed to. There is a prevalent belief that in regular everyday American life there is something missing, and due to the great American Migration Myth that we are taught in history classes, there is an idea that that something can be found if we look abroad.

And then there is the tricky, dangerous idea that this something was here all along, and it was lost somehow, and it needs to be reclaimed. And this, I think, is where issues of Native American and First Nations appropriation come into play. That somehow modern non-NA practitioners can live “more spiritually” and get in touch with the spirit of the land they live in by adopting the practices of those whose land it was originally.

This is not an acceptable solution. Indigenous peoples have had their lands and their taken away from them, I have no desire to take their faith as well, just to feel like I’m practicing a “real” spirituality.

I have heard lots of Americans describe themselves as “mutts,” and what they usually follow that up with is that they have ancestors that immigrated from all over Europe. I’m a bit of a mutt in a different way:

My ancestry on my mother’s side is British, generally, and as far as we can tell, mostly English at that. I think there was one fellow in there who moved from Ireland to Shropshire but we don’t know if he was actually Irish or (quite possible, given the time period) an Englishman whose family settled in Ireland as part of the colonization of that land and the oppression of the Irish people.

My father is African-American, and as you can imagine, that makes any search for cultural heritage quite a bit more complicated. Most of his relatives have lived in Illinois for a good long while, and that holds particular interest because my dad’s family has been REALLY Catholic for a REALLY long time, and the part of Illinois they come from was one of the places of earliest European settlement in the state. A lot of the surnames on the family tree are French. And indeed, I probably also have some Native American heritage there, from back in the early days of Fort de Chartres and Kaskaskia, but that is too long ago and too little to lay claim to. Moreover, I have no direct proof, no documentation thanks to the erasure of slavery and forced migration.

I’m not even going to begin to look at African cultures for religious inspiration. Again, that is not my right.

But the issue is more, even, than not having a right to certain cultures. It’s the persistent little feeling that, unlike the idea of non-cultural modern America, I DO have a culture, and the place I was born and raised, the areas that my family has lived in in this country have shaped who I am and how I see the world.

The diaspora IS my homeland, as far as I’m concerned. And I want to do my best to be a pagan in this land, and relate to it in a way that feels genuine and relevant to me, and is respectful of where I came from and the others who were here before me.

My culture is thoroughly Midwestern  and to be more specific, it is St. Louisan. Even without having French ancestry there is a whole hell of a lot of French culture in my hometown. I have grown up knowing (and fearing) the power of the Mississippi. I am very familiar with the probably not true but compelling superstition that the Gateway Arch protects the city by diverting violent storms. These an a thousand other little things I don’t even think about, things I learned about the world as a child and accept to be true, these are my culture. The gods that govern my homeland are the river, and the spirit of trade and the crossroads, and, with the immigration from Germany, the brewing of beer.

I’m not living there anymore, I’m upriver where the water isn’t muddy and the winters are much harsher and the European settlers were a bit different from the ones who settled St. Louis, but there is still enough of a similarity that I don’t feel like a foreigner here. And that’s good.

Funnily enough, the pre-Christian cultural areas that I got drawn into investigating actually map fairly well onto the landscape of my own American culture. Celtic animism and veneration of rivers meshes well, though I hesitate to offer prayer to Sequana when I’m standing at the Mississippi. I think I would like to keep them separate, out of respect. Whichever face of Gaulish Mercury it is that seems to keep pestering me has (UPG alert) an association with skill and trade and travel and crossroads, and again, that fits.

But this is not really a simple solution, and I think it’s going to require ongoing effort to balance and re-balance the Midwestern animism I’ve had all my life with the European deities who’ve only shown up in my life a couple years ago. It might be a lifelong task, and it will probably never be complete. But I’m not trying to create a legacy here, I’m not really building a religion for other people. I’m building it for me, based on my culture and my experiences, and that’s going to be different for every person depending on where they and their ancestors came from.

I hope I’m doing my disaporic faith right.

It’s been a while since I actively made offerings or took care of our shrine or just sat and talked to the gods. I’ve been a bit confused and indecisive lately, about whether or not I should change the setup, who I should be honoring, whether everyone should be all in one place or have their own separate spots.

I’ve been wondering about the Kemetic flavor things have been taking on. Continue Reading »

Yes, yes, I’m already way behind on the BPB, and I’m working on my first B post but for some reason the words aren’t coming. hm.

In the meantime! Experimenting with a different kind of divination today, Bibliomancy! Dodger has put up some excellent posts about the subject and it piqued my interest, so this morning I’ve tried doing a reading from each of five books that I had picked from the bookshelf. These five hold particular meaning for me, and are as follows:

Jorge Luis Borges, Collected Fictions, translated by Andrew Hurley (hereafter BCF)

W.H. Auden, Maurice (M)

Neil Gaiman, American Gods (AG)

Steven Hall, The Raw Shark Texts (RST)

Philip Pullman, The Amber Spyglass (AS)

So here’s what I got! (bolded bits are where my finger landed/what caught my eye)

BCF p 145: Hundreds of actors collaborated with the protagonist; the role of some was complex, the role of others a matter of moments on the stage.

M p 241: “Hullo Maurice, come in. Why this thusness?” He asked, a little annoyed, and not troubling to smile since his face was in shadow. “Good to see you back, hope you’re better

AG p 259: “Ma’am, you aren’t making this any easier on yourself.”

RST p 158: a million tiny moment fragments were being blown free from the wet grass in a fast stripe of pressure moving down the lawn from the hospital towards us. A large conceptual thing just below the soil.

AS p 471: Cautiously they looked inside and saw only the sleeping woman; so they withdrew and moved through the moonlight again, toward the shelter tree.

I think I can tentatively say that American Gods is snarky as hell and possibly not going to be of any use to me, Amber Spyglass and Maurice are a bit ehh possibly not helpful, Raw Shark Texts is potentially TERRIFYING (like seriously it could very well be stupid and dangerous to divine with that thing) and Borges is probably going to end up being the most cooperative and also varied in responses. So! An interesting first run, I’d say!

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