This is a draft of what I'm considering for my first oath. It's
written under the assumption that I will declare it first alone - I may
adapt it for declaration before a Grove (probably for Imbolc 2008.)
I, Mana, born Amanda Giovanna, Descended of families Mancini, DeGroot, Teoli and Stoter, Do declare myself, before the world and the Otherworld, a keeper of the Old Ways.
With this sacred oath I set my foot upon the path and vow to make my dedication plain.
I commit myself to the study of the ways of old. I vow to seek virtue in my life, to do right by my kin, my friends and my community, I promise to honour my ancestors, the land, and the Gods.
Before the Gods and Spirits, and before these witnesses, these things I swear.
I want my oath to reflect my commitments to
specifically developing a connection to my ancestors
study and learning, which I have always found fulfilling and pleasurable.
to improve myself as a person, by being virtuous.
I
specified 'land' and not nature spirits specifically. You'll have to
forgive me - I don't actually believe in "nature spirits ' - the Sidhe,
gnomes and fairies and things. I do believe that natural areas have
their own... means of perception, memories of experiences, expressions,
but I don't have enough experience yet to define this as "nature
spirits." I'm sure I will learn more about this as I go on, but in the
meanwhile I don't find it appropriate to refer to this uncertain
element.
This is an anonymously taken photo of Montreal from Mount-Royal. The noisy Canadian Geese flying south for the winter remind us that summer has ended. Fall is a time full of colour and bounty from farms in the province. Apples are especially plentiful, reflecting an important part of Quebec agriculture. Come Samhain, the geese are gone, the leaves are falling. Winter fast approaches.
Samhain
Time and Historical Background
Samhain is usually honoured after nightfall on the 31st of October. As a cross-quarter, his High Day can be astrologically calculated to be best celebrated when the sun is 15 degrees into Scorpio, the perfect point between the Autumn Equinox and the Winter Solstice.
The ancient Celts fit the year into two seasons - one warm in which things would grow, and the other cold and barren. Samhain, to them, signified the beginning of the latter, dark half of the year. They did not celebrate the eight High Days Neo-Pagans celebrate today, probably only the four cross-quarters. For the Celtic Druids, the time of Samhain would have been determined by environmental changes, weather and animal patterns.
Considered the last of the harvest festivals, Samhain was when the farmers would kill and cure the meat of animals who would be too weak to survive the winter.
The Celts believed that in the natural order of things, the dark half preceded the light. We can think of this in terms of pregnancy - gestation before birth. To Celts, a new day began with nighttime, followed by daylight. The day would end at sunset. Samhain, in turn, reminds us that a new annual cycle as begun. The summer-half of the year has ended, and the beginning of the dark half signifies the start of another year. This Celtic "New Year" 1 is a reminder of life cycles and not so much the great celebration of its secular counterpart on December 31st. With it's emphasis on honouring ancestors, Samhain can actually be a very somber affair.
Mythology
Julius Caesar reported that at this time, the Celts especially honoured the God of death and winter, whom he referred to as Dis Pater.3 In connection, Encyclopedia Mythica states that one of The Dagda's epithets is Ollathir, meaning "All-Father".
Mythically, The Dagda met The Morrigan by the river Unshin one Sahmain. They made love, and The Morrigan promised her support in an upcoming battle.4 I feel this arrangement is very important in understanding Samhain on numerous symbolic levels.
The Morrigan is a Goddess of war and power. A sorceress and shape shifter, she is also a Goddess of the land, and therefore possesses it's knowledge and secrets. In sexual union, The Dagda makes an offering of himself5 in order to gain the favour of the land, which would ensure their success. We can also see this impending "battle" as a symbol of surviving Winter.
The two deities play very different roles within the Celtic pantheon. Their union also brings us "the thinning up the veils", when the realm of the living (The Dagda) and the realm of the spirits (The Morrigan) become one. This makes it an ideal time to honour the dead- their souls are closest to us at this time.
*Note: This is a note to myself to make an addition here about Etruscan views on death, celebration, etc. Such care went into making their tombs, afterall, which is where we get so much of our archaeological info from! Also: Roman, if possible.
Modern Samhain Traditions
Most Samhain rituals today revolve primarily around communing with and honouring the ancestors.
The dumb supper is a popular Samhain rite. It is a meal served in sacred space and in complete silence so that sitters may receive their messages from the dead. Extra places are set and served in honour of loved ones who have passed away.It has been suggested that salt should not be used, as it traditionally is used to keep spirits away.
Personally, I make offerings to the dead during ritual, usually using grain, dried cranberries, apples and wine. I name the families of my ancestors, and friends who have passed. I give thanks for family - afterall, we would not be if not for the ancestors. I also resolve during this time to actually visit my family.
(1) The Neo-Pagan Wheel of the Year also adapts the Solstices and Equinoxes, so I feel it's very important to distinguish Samhain from Yule, especially as far as "celebrating the Pagan New Year" goes. The Dedicant's Manual indicates similarities between the Celts' Samhain and the Equinox/Yule celebrations of the Norse.
I think it's distinctly inappropriate to say "Happy Samhain" to someone, or "Happy Witches' New Year!". I think these sort of celebrations are reserved for Yule, when the sun reemerges after the longest night of the year. This will be discussed in my article about Yule/Midwinter.
(2) In November, my Roman-Catholic Nonna, who immigrated here from Italy, would create a candle-lit shrine with photos to pay respects all those she'd known who'd passed away. I was always curious about the origins of this tradition. Along with Remembrance Day on November 11th, the time around Samhain is distinctly meaningful to me.
(3) Dis Pater is distinctly Latin. I associate this Father God mostly with The Dagda, Cernunnos and Donn within Celtic mythology.
(4) James MacKillop. Dictionary of Celtic Mythology. 1998: Oxford University Press. See sections: Samain, [sic] Dadga.
(5) I see this myth as an extension of "The Sacrifice of the God" of the Wiccan mythos.It is unknown whether fertility rites were initially part of this High Day.
Since I always encourage others to ask questions, I thought I'd reflect upon these. They came up in the ADF Dedicant's Program "Through the Wheel of the Year" Working Guide by Michael J. Dangler, with the help of other dedicants.
Why have you chosen to undertake the Dedicant Program?
Years ago, I found ADF and thought it was amazing, with it's encouragement of scholarly study. I'd lost faith in pagan publishing - I think Sirona Knight's Guide to Celtic Druidism would do that to anyone.
At the time, I was too young to join - underage, no credit card, not confident enough that ADF was actually safe. I was being cautious and wasn't as confident about the beliefs I was exploring.
The recent emergence of Island Willow Protogrove in Montreal by acquaintances of mine from CEGEP (Quebec College system) reminded me of that interest of ADF.
I met with other dedicants during one of their rituals. Now living independently and with the Canadian Dollar being of such good value, becoming an ADF member was suddenly so very possible.
I am now a Dedicant because of how much I enjoy religious study . The program develops good habits, forces us to read, question, learn and grow. I always found it a great program, regardless of whether or not one was a Druid.
Is this a step on your path, or will this become the path itself?
To be honest, I'm not quite sure. I'd like to work with my local grove, commit to taking part. I find the symbolism so meaningful and the ritual format to work well with groups.
As far as my personal practice, done solitarily, we'll see. I happen to enjoy my practice just the way it is, and will likely combine Druidic elements with it.
What do you expect to learn?
To work with the nature spirits, the ancestors, and the Gods. You might be reading this and asking "Well, what the heck have you been doing all this time, then?!" My practice has always been about the self, the will, the local land. I work with energy and change, and it has often been fulfilling. ADF Druidism feels different, being based upon humble worship, not the power of the self. This piety is something I want to bring into my life.
What would you like to get out of this journey?
I would like to develop a hearth practice around the Etruscan Pantheon. I would like to learn about Etruscans through my own research and construct an ADF-structured honouring of them.
I would like to fill in some of the holes in my path - meditation, historical study, daily observance, practicing with others.
Do you know where this path will take you?
No, but isn't that what's most exciting? Does it matter? I expect to be wiser and with new friends.
If you have just joined ADF, why have you chosen to work on this immediately?
The Dedicant Program is actually a major reason why I joined ADF. It's a study I knew I would enjoy - and I am. I know it's not the kind of thing that must be completed within a certain time frame. It's my pleasure.
Does it look hard or easy?
Neither here nor there, but let me explain:
Not difficult but not fast - after all, the meditation journal asks for 5 months of progress, not to mention that we must meditate regularly - and always - in order to maintain our level and continue to progress. Writing our experiences celebrating High Days will also take at least a year. It may take long, but they'll be enjoyable, not "hard".
Which requirements appear to be difficult to you now, and which appear to be easy?
Right now the book reviews look to be quite a commitment. I've picked through works by Pennick and Adler and quickly lost interest - not that I don't have many other interesting choices.
The High Day writings are proving difficult to articulate. Samhain's just passed - I do know about it! - Why is it so hard to write a good, informative blurb about it? I'm probably hesitating because of the sources I know I'll have to sift through andpossible disagree with.
The cultural practice component will be difficult, but only because of my own doing. I'll have a lot of research to do - enjoyable, but definitely NOT easy.
Easiest, the Nine Virtues. I indeed see the value in all of them and look forward to exploring them in writing.
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've decided to opt for journal entries, so I can look back and see what stages and changes I've gone through. Meditation has always been something I've enjoyed but never been able to commit to.
I likely began in mid-late 2005, when I first began studying Paganism. I began with visualization excercises, which weren't very difficult. I'm a chronic daydreamer and have quite a decent visual memory. Manipulating an image in my mind wasn't at all a challenge.
This was when I was around 16. It wasn't long before I wanted to try something different. An attempt at moving at the "astral plane" - spontaneous visualization to communicate with other forces. I'm not quite sure how to define it yet. All I know is that I did encounter someone. In high-grass plains, she suddenly appeared, like a barrier. It frightened me with a jolt and I ran downstairs with my mother.
A few years later I was discussing this sort of astral journeying witha group, and the organiser mentioned that sometimes we create natural barriers for ourselves - stone walls, locked gates - when we journey as a natural safeguard against what we're not prepared for. I don't know if the being I saw was my own mind or someone else, but I understand that I obviously wasn't ready for that yet.
It was some time before I tried that again.
For a while I also worked with Zen or No-Mind meditation. i like to think it not in terms of "Focus on not thinking" but "Don't focus on any thoughts you have." The images come and go, you don't even register them.
Up until I began with ADF, my meditation working with my chakras. I'd envision a solid colour - ranging from red to ultra-violet to white on the rainbow spectrum - and feel energy move it's way up my spine, colour corresponding to the chakra. By the time it reach my crown, I fall into what I refer to as a sort of euphoric trance state. I haven't been able to maintain it for a whole ritual, but I'm experimenting.
I really understood Jenni Hunt's article "Meditation for the Type A Personality." I don't really consider myself a chronic thinker or busy multi-tasker, but her "zoning out" explanations are spot on. I'm a public transit user, I'm often tired, I often space out.
I've had it that I was so focused on drawing once that I didn't notice a whole room of people calling my name. I did, but much later, only to respond as if I had been asked the second before.
Sometimes I play pool and I have what I calla "Zen moment" -an instant of perfect concentration where I know I will sink that ball. Kind of silly, but related.
Today, I began by starting up the Krishna Das playlist. I experimented with breathing, swaying to one song, singing to the next - focusing on whatever dominant action I was doing, and just lketting any thought-images come and go. Effective all in all, I'd say.
As for breathing, I found it frustrating to always have to count. For the most part I maintained a 4second inhale, 3 second hold, 4 second exhale, 5 second hold, more or less. I find it very easy to start taking shallower breaths at a regular pace and entering more of a trance like state. I was out for around 15 minutes.
Especially if you are just beginning your journey into Paganism, I strongly encourage everyone to be as exposed as possible, to soak up as much as they can, and to be critical of every fact your absorb. Being skeptical doesn't seem very positive of me, but books about Paganism today often contradict each other.
So many people ask for recommendations - I thought I'd just list them for whomsoever is interested. I hope these will help. If they don't, or you don't like them - let me know.
General
Living Religions: A Brief Introduction. Mary Pat Fisher.
Patterns of Transcendence:Religion, Death and Dying. David Chidester. 2001:Wadsworth/Thomas Learning.
A University textbook, it was often to difficult to read. It is highly informative, exploring many faiths - including monotheistic ones- and is rich with symbolism that I found inspiring as a Witch.
Witchery
Solitary Wicca for Life. Arin Murphy-Hiscock.
Power Spellcraft for Life. Arin Murphy-Hiscock.
I'm obviously a fan of Arin's work. These books are usually advertised as being "advanced". I think they're a great compliment to any beginner's book about Wicca. She focuses on ways to enrich our own experiences as solitaries: writing our own spells, understanding and "feeling" circle casting, etc.
Witches All. Elizabeth Pepper/The Witches' Almanac.
This is a website that confronts "fluffy bunnies". This site can seem awfully aggressive to someone who's new to Paganism - afterall, when we're new, we see the lovely side of things. I think everyone is fluffy when they begin - I was too. I present this link so that I can emphasize the importance of studying your faith.
Examining the uncertain origin of Wicca and written for a Christian website.Good perspective and well researched.
Celtic & Druidry
Celtic Mythology, Dictionary of. James MacKillop.
Ideal for those times when you're sure you've heard that name somewhere, and just need to brush up. Includes summarized myths.
The Mysteries of Druidry. Brendan 'Cathbad' Meyers.
Cathbad's website had been a resource to me for years, especially when I found myself reading other books that didn't satisfy my needs. His book is promoted by members of druidic groups ADF and OBOD. A great exploration of the principles of Druidry.I actually had the chance to meet the author, and it was quite a pleasure!
Celtic Gods and Heroes. Marie-Louise Sjoestedt.
Celtic Myth and Legend. Charles Squire.
Journey of the Bard: Celtic Initiatory Magic. Yvonne Owens. Miles Lowry, Illus.
I had difficulty with this book when I first read it. It covers a lot of background. It's a beautifully worked piece, integrating knowledge with storytelling - the journey. I now consider it a work of mysticism. I recommend greatly it to those who are very committed to a Celtic path.
Greek
Greek Art. Mark D. Fullerton. 2000: Cambridge University Press.
I actually purchased this as a textbook - my Professor had great respect for this author. It's very long and detailed, with lovely photographs. Fullerton presents his theory that the Parthenon represents the height of Greek society and ideals. I'd recommend it especially to Hellenic Reconstructionists, because I'm curious as to how they'd find it.
Norse
Runecaster's Handbook. Edred Thorsson.
Some people criticize the fact that authors have reduced Futhark runes to simple devices for divination, that they are actually complex magical systems. Regardless, I do feel Thorsson provides the best interpretation and understanding of the symbols.
