2023-11-28T19:05:46-06:00

Blackthorn’s Protection Magic: A Witch’s Guide to Mental and Physical Self-Defense

by Amy Blackthorn
Published by Weiser – March 2022
208 pages
Paperback: $16.95, Kindle: $9.99

The most effective magic combines spellcasting and other arcane activities with tangible, this-world actions. If you can do something with 100% reliability then you don’t need magic, but if things are the least bit uncertain then magic can improve the odds that things will work out your way. And conversely, even if something seems so difficult that magic is your only hope, taking even a few steps in the direction of your goal makes it more likely you’ll manifest it.

This is the value of Amy Blackthorn’s book Blackthorn’s Protection Magic: A Witch’s Guide to Mental and Physical Self-Defense. It covers the protective properties of stones and herbs, how to use Tarot cards as a focus for protection spells, and some very effective “don’t see me” spells (I’ve used similar spells before with good results). And it also covers how to escape from duct tape and zip ties, and what to do if you think you’ve got a stalker.

This book is exactly what you would expect from someone who is a witch, an aromatherapist, and a purveyor of magical teas, and who also has a background in executive security and is a certified firearms instructor. Amy knows the mundane and magical sides of protection and she shares her knowledge of both in this concise guide.

photo by John Beckett

Thinking through self-defense in advance

The book begins where it should – on ethics. Some protection is passive, but other protection is active. Whether you’re using magic or mundane methods, you may have to hurt someone to protect yourself. Are you OK with that? If not, have you considered the consequences of your pacifism? If you are, have you considered the consequences (physical, emotional, legal) of doing violence? The time to think about these things is now, before you have to make a life-altering choice in a split second.

Honestly, so much of protection and security comes down to this: think through these things in advance. What might go wrong, who might try to harm you, and what can you do if that happens? You need not – and in my opinion, should not – go as far as former Marine Corps General and Secretary of Defense James Mattis, who said “have a plan to kill everybody you meet.” You do need to practice learning to spot threats, and especially practice responding to them.

As Amy says in the chapter on personal security:

We don’t rise to the challenge; we fall back to our lowest level of training. Every time.

And also:

I fully believe in encouraging a society where instead of admonishing women not to be assaulted, we teach everyone consent. Sadly, that is not the world in which we currently find ourselves.

I occasionally see social media posts that say “don’t teach your daughters how to not get raped – teach your sons to not rape.” Why would any reasonable and concerned parent not do both?

The most compelling section of the book is titled “My Self-Defense Story.” Amy begins with a content warning that says “firsthand survivor account of stalking and attempted murder.” I won’t begin to summarize it – I couldn’t do it justice. I’ll just say it’s a real life account of how sometimes “the system” works and how many times it doesn’t, so you have to take responsibility for your own protection – or you die, and die badly. Amy describes how not to die, from personal experience.

photo by John Beckett

A checklist for evaluating curses

As you would expect from a book bearing the subtitle “A Witch’s Guide” Blackthorn’s Protection Magic covers plenty about magical attacks. My last post included the section “you probably haven’t been hexed.” In a Facebook comment, Cat Heath said I was underplaying the risk from hexes and curses. In my experience most people who think they’ve been cursed haven’t. But I respect Cat’s experience and expertise, and she was right to point out such things can happen and we need to be prepared for them.

Cat didn’t know I was reading this book, but she recommended Amy’s Curse Threat Assessment checklist in it. And on that, Cat and I are in complete agreement.

This is a list of symptoms of curses, hexes, and jinxes. If you’ve got three or less, it’s probably just a run of bad luck. If you’ve got four to six, it’s possibly a jinx – which Amy defines as passive, low-level negative energy. If you’ve got seven to nine, it probably is a curse. And if you’ve got ten you need professional help, likely both magical and therapeutic.

Who should read this book?

For Pagans, witches, and other magical practitioners, Blackthorn’s Protection Magic presents essential skills and knowledge to help you deal with the threats to your mental, physical, and spiritual health that will come your way sooner or later. It’s an ideal first book on the subject for new practitioners, and it’s useful for those of us who’ve been doing these things for many years.

For skeptics and those who choose to avoid magic (for whatever reason) the book provides helpful guidance on how to avoid the kind of ordinary crime that can strike anyone, and how to deal with it if it does.

Which is to say, anyone will benefit from reading Blackthorn’s Protection Magic.

photo by John Beckett

Reviewer’s notice

Weiser sent me a review copy of this book. As always, I review what I want to review and I give you my honest opinion. Amy is friend and a colleague and I hope this and all her books do well, but my only obligation is to you, the reader. This is my honest opinion of Blackthorn’s Protection Magic. I’ll be referring to it in the future in my own practice, and I will definitely be referring it to others.

If you’re looking for a book on protection magic, start here.

2023-09-28T18:25:45-06:00

This year I’ve been watching a lot of the movies I wasn’t allowed to watch as a kid.

To be fair, my parents put very few restrictions on my movie watching. The only movies I was explicitly forbidden to watch were The Exorcist (which I saw at midnight in college – what an experience!) and Helter Skelter. That one was never fully explained, but it wasn’t a problem. I had no desire to watch it, and I’ve still never seen it.

But I grew up in the era of three TV channels and two duplex movie theaters – there was a lot I missed because it wasn’t available. Even if a movie made it to TV it was often preceded by three terrible words: edited for television. Aggressive censors cut out profanity, violence, sex, and nudity. Especially sex and nudity. And the edgier movies never made it to TV in any form.

Now I’m an adult, living in an era of a zillion streaming services, some of which carry old and obscure movies. Revenge is mine.

These are the Top 10 horror movies I couldn’t watch as a kid. I never heard of most of them when I was growing up, but I would have enjoyed them if I had been able to see them. To fit the requirements of the title, there are two rules.

First, the movie has to be from the 1960s or 1970s. Anything older than 1960 likely wouldn’t have been censored (or rather, it was already censored by the Hays Code). By 1980 I was an adult and could see what I wanted, if I could find it.

Second, it can’t be a movie on my 2016 or 2019 Halloween movie lists. So none of Vincent Price’s Edgar Allan Poe films (some which I did see on Shock Theatre), Hammer’s Dracula series, or The Vampire Lovers (which I definitely did not see as a kid). There are a lot of good movies on those lists, but I don’t want to duplicate them here.

Not everything here was or would have been censored. That’s not the point. The point is that I couldn’t watch them then, but I can watch them now.

All of these are good movies – some are better than others. The rankings are my subjective opinion – not how “good” or “influential” they are, but simply how much I enjoyed them, all things considered. Your rankings may be different – these are mine.

Movies come and go on streaming services – you may not be able to see them in the same places I saw them. IMDb is usually – but not always – a reliable guide for what’s where.

photo by John Beckett
All the movies in this picture are good (or they wouldn’t be in my collection) but only two made this Top 10 list. For the others, see the 2016 and 2019 Halloween movie lists.

10. Terror in the Crypt (1964)

Also known as Crypt of the Vampire, it was made in Italy and originally titled La cripta e l’incubo. It stars Christopher Lee as Count Karnstein, who is not a vampire but who fears his daughter may be possessed by the spirit of a witch his ancestors killed centuries ago.

Terror in the Crypt is loosely based on Carmilla by Sheridan Le Fanu (1872), with a dose of Mario Bava’s Black Sunday (1960) mixed in. The story is good, the mystery is preserved until the end, and the supernatural elements aren’t explained away. It’s a good black and white gothic horror film.

Technical note: the version for rent on Amazon Prime is an old print formatted for pre-HD TV (4:3 aspect ratio). I found a much better copy in the original widescreen on YouTube.

9. Season of the Witch (1972)

I was a 10-year-old boy in 1972, but I was a 10-year-old boy who listened and paid attention. The themes of bored suburban housewives and the need for women’s empowerment in Season of the Witch were very familiar. Joan (Jan White) is abused and unappreciated – and then she discovers witchcraft. Unlike so many movies of this era, this one contains some real witchcraft.

In her 2018 book Bell, Book and Camera (updated in 2021 as Lights, Camera, Witchcraft) Heather Greene says “Joan moves from a point of powerlessness to a point of power through sexual liberation and witchcraft. As such, the film is a product of its time and comes the closest to a true feminist witch narrative in any film.” It’s directed by George Romero, better known for Night of the Living Dead.

This movie was originally titled Jack’s Wife and then Hungry Wives. There are at least three different cuts, one running 2:10, one running 1:44, and one – the one I found on both Amazon Prime and Tubi as Season of the Witch – at 1:29. The shorter version doesn’t appear to be missing anything of importance.

8. Castle of Blood (1964)

Filmed as Danza Macabra in Italian, this movie centers around a skeptical journalist interviewing Edgar Allan Poe in London. He’s approached by Lord Blackwood, who bets him that he can’t spend tonight – November 1st, the “Night of the Dead” – in his abandoned castle. After a few typical haunted house scares, he realizes the castle isn’t abandoned and he’s joined by two beautiful women… who don’t seem to like each other. As the night progresses, more and more people come and go. Are they alive? Ghosts? Vampires? Will our journalist make it till dawn and win his bet?

The opening credits say Castle of Blood was adapted from a story by Edgar Allan Poe, but while it is very Poe-like, he wrote nothing that directly corresponds to this movie. And while Poe lived in England when he was a boy, he returned to the United States at age 11 and never went back.

This is an early 60s horror movie – despite the title, there is very little blood. However, this is the only movie on this list where I feel obligated to provide a content warning. A snake is killed on camera and it wasn’t a special effect. You expect to see humans and human-like creatures treating other humans badly in horror movies. I wasn’t expecting to see this.

That aside, for atmosphere and suspense Castle of Blood is excellent.

There are numerous cuts of this movie – some of them are quite bad. I found two versions on YouTube that are close to original, one in Italian with subtitles and one dubbed in English.

7. Vampire Circus (1972)

Count Mitterhaus drains one too many women and children, so the villagers finally storm the castle and stake him. As he’s dying, he curses them. Fifteen years later, the village is struck by a deadly plague and is quarantined by armed guards. Somehow a circus gets through the roadblocks and brings a bit of joy to the town. Unbeknownst to them, the circus is full of vampires, including a relative of Count Mitterhaus intent on avenging him – and resurrecting him.

I’ve seen all nine Hammer Dracula movies, most multiple times. I’ve seen their Karnstein Trilogy (which isn’t really a trilogy, but the three movies are still worth watching) several times. But I never even heard of Vampire Circus until I went looking for old movies to stream. Perhaps that’s because it has none of Hammer’s usual stars: no Christopher Lee, no Peter Cushing, no Ingrid Pitt. It does have a young – and shirtless – David Prowse as the circus strongman.

Vampire Circus is enough like the other Hammer vampire movies to feel familiar, and it’s different enough to feel unique. That makes it perfect for this quest for streaming revenge.

6. Eugenie (1970)

The first line of director Jesús Franco’s Wikipedia page says he’s “known as a prolific director of low-budget exploitation and B-movies.” Eugenie qualifies as all of the above. It’s based on La philosophie dans le boudoir (1795) by the Marquis de Sade, about a woman and her brother who set out to corrupt a young girl (she’s 15 in de Sade’s story – Marie Liljedahl was 19 when she played Eugenie).

Is it a horror movie? It’s definitely psychological horror, and I found the ending to be rather frightening – and unpleasant. It has Christopher Lee in it, playing a role obviously inspired by de Sade himself. In this interview clip, Lee said he had no idea what the movie was about until after it was finished.

I discovered it because the band Blood Ceremony created a song about it for their new album The Old Ways Remain. Even if you don’t watch Eugenie the movie, check out “Eugenie” the song.

5. Persona (1966)

Ingmar Bergman (1918-2007) is considered one of the greatest directors of all time. He wrote and directed this story of a young nurse (Liv Ullmann) caring for a famous actress who had a breakdown and has stopped speaking. At the recommendation of her doctor, they move to a summer house on the beach, where they’re isolated together – the speaking nurse and the non-speaking patient. As the weeks go by, their personae begin blending together.

This is not a straightforward movie. It contains some disturbing imagery that’s open to interpretation. It had me remembering some difficult times in my life and questioning if my response was ideal, or even adequate. Definitely not a popcorn movie, but it will make you both feel and think.

Persona is in Swedish with English subtitles.

4. Baba Yaga (1973)

Fashion photographer Valentina has a seemingly-random encounter with a rich older woman who calls herself Baba Yaga. After that, Valentina starts having strange dreams, her cameras malfunction in odd ways, and people she photographs die mysteriously. There’s an old house with a bottomless pit and a creepy bondage doll that comes to life. Some of what’s going on is in Valentina’s head and some of it is not – which is which is left for the viewer to decide.

Baba Yaga has very little to do with the witch of Russian folklore. It’s based on the Valentina comics series by Guido Crepax that ran from 1965 through 1996. It’s a combination of horror and giallo (Is giallo a subset of horror? Open a bottle of Chianti or Nero d’Avola and let’s discuss it). It does an unexpectedly good job of capturing the atmosphere of Italy in the 1970s (fashionable but in decline, with talk of a revolution that never came) but mainly it’s a movie that gets the mixture of sexy and scary just right for my tastes.

photo by John Beckett
The Valentina Tarot, from the same comics series that inspired Baba Yaga.

3. Eye of the Devil (1966)

David Niven plays Philippe, a Marquis who lives happily in Paris with his wife Catherine (Deborah Kerr) and their two small children. Until he gets word that the vineyards on the estate his family has owned for a thousand years are failing for the third consecutive year. If you’ve seen The Wicker Man – a movie that would not be made for seven more years – you know where this is going. Except Philippe is a knowing and willing sacrifice. Eye of the Devil presents the idea of the Sacred King much more faithfully than The Wicker Man.

Most of the story is told from the perspective of Catherine as she attempts to figure out what’s going on, and once she does, to stop it. Will she? Can she? The ending is both what I expected, and not.

This was supposed to be the film debut of Sharon Tate, but because of post production delays, it wasn’t. The opening credits still say “introducing Sharon Tate.” She was very good as someone who may be a witch, and is dangerous whatever she is.

This movie is excellent, and not just because of the “name” cast. The writing and the direction make for a suspenseful and entertaining movie.

2. The Devil Rides Out (1968)

The Devil Rides Out is based on the 1934 novel of the same name by Dennis Wheatley. It was released in the U.S. as The Devil’s Bride because Hammer Films was afraid American audiences would think it was a Western. It’s set in the late 1920s and stars Christopher Lee as a duke trying to rescue the son of a friend from a group of Satanists led by Charles Gray (better known for playing Blofeld in Diamonds Are Forever and The Criminologist in Rocky Horror Picture Show).

The Satanism is a mixture of fiction, legend, and misappropriated occultism. Gray’s Mocata is clearly based on Aleister Crowley – one reviewer said that Mocata was what Crowley wished he could be. The movie is one of several from this era centered on the theme that the devil was corrupting young people and only strong institutions (usually the Church, but in this case the aristocracy) could save them.

For someone with only an academic interest in magic, Lee’s Duc de Richleau sure knows a lot about it. He’s good at it too. Some of the ceremonial magic in the film is real – all of it looks and feels genuine. Lee called this his favorite Hammer film, and I see why.

Full disclosure: I cheated on this one. I couldn’t find The Devil Rides Out on any streaming service – free or paid – so I bought it on Blu-ray. I’ve seen it on TCM before – look for it there during their Halloween horror marathons.

1. Daughters of Darkness (1971)

Stefan, a young rich Englishman, has just married Valerie, an even younger Swede. He’s reluctant to take her home to meet his mother, and they end up at a Belgian seaside resort in the off-season – they’re the only guests in the hotel. Until, that is, they’re joined by Countess Elizabeth Báthory and her beautiful traveling companion Ilona – who never come out in the day. And then young women in the nearby town start turning up dead and drained of blood.

This is a story of secrets, lies, and manipulation. The story is tight, the acting is excellent (especially Delphine Seyrig as the Countess), and the atmosphere is as good as you can get without setting it in a haunted castle.

I could have listed the top three movies in any order. But unlike so many of the movies on this list – and in this genre as a whole – I liked the ending of Daughters of Darkness. And that’s enough to make it #1.

2023-05-26T15:28:05-06:00

Not all questions I get require a full blog post to answer. Here are some shorter ones, and my responses.

What’s an experience of one of the Many Gods that just left you floored – that changed all of your preconceptions about Paganism and the deity in question?

The one that left me floored was my first ecstatic experience of Cernunnos. There is nothing like a first-hand experience of a deity to remove all doubt that yes, “all this” is real.

But I think the most important experience was when I spent nine nights meditating on each of the Gods of the Egyptian Ennead. At the time I was very much a soft polytheist, mainly because I was still working my way out of the monotheism of my childhood. But as I meditated on Isis, Osiris, Set, Nephthys, and others, I realized that my experience of each God was different. I experienced Them as different persons. And if I experienced Them as different persons, it would make more sense to think of Them and relate to Them as different individual persons.

I am a polytheist in large part because Isis is not Osiris and Osiris is not Set.

photo by John Beckett

I’d be curious to hear your thoughts on Godspousing and/or non-spousal romantic relationships between Gods and mortals.

I have no first-hand experience with this and very little second-hand experience. There is some historical precedent for it, though not a lot. I understand it intellectually but I struggle to relate to it emotionally and spiritually.

That said, it’s very important to some people. I give great deference to other people’s religious beliefs and experiences, at least when they’re not hurting anyone else, which God-spouses rarely do.

This is one of those things where I live and let live and spend my time on the things I’m called to do, and don’t worry about things that for the most part don’t concern me.

photo by John Beckett

Rebecca Buchanan asked:

If you could see your favorite Pagan book adapted into a television series or film, which would it be?

I’ve read a lot of magical fiction (mainly urban fantasy) but not much that’s explicitly Pagan or polytheist. But of what I’ve read, the one I would most like to see made into a movie is Lammas Night by Katherine Kurtz. It’s a fictionalized version of Operation Cone of Power, the series of workings by witches and occultists to stop Hitler from invading Britain in World War II. Operation Cone of Power is a great story and I’m surprised no one has made a movie out of it yet. I think the closest anyone has come is Disney’s Bedknobs and Broomsticks. And that’s not the same thing.

Cat Gina Cole asked:

What role of activism do you think the current Pagan community needs to take in our current social climate?

That’s a hard question to answer as asked, because our current Pagan community is so diverse (which is a good thing) and so divided (which is a bad thing). We can’t agree on what needs to be done, much less how to do it.

At the least, it’s everyone’s responsibility to be an engaged citizen: to stay informed, to vote in every election, and to let your elected officials know how you feel about important legislation. Beyond that, it’s up to individual Pagans to decide how much time and energy they can put into political activism, and in what ways.

But I also think we can make a difference simply by being who and what we are, especially when we do it openly. We can show the mainstream culture that Nature is sacred, that gender has many expressions, and that things like consent and bodily autonomy are fundamental rights. We can influence the wider culture by making good art.

If your calling is to be out in the streets with bullhorns and signs, then do it. I can’t do that, and I’m not going to push myself and others to do what we can’t do. I am going to encourage everyone to do what they can do, whatever that may be.

photo by John Beckett

I remember you writing once that you don’t believe in the Christian God, but I’ve been wondering if the Christian God could be a God who has a colonisation/imperialist streak and wants his people to spread his message? Countless people say they have had a real experience of this God, and with the aspect of Jesus. They are having real interactions with Something, so what are your thoughts on that?

As a polytheist, it would be disingenuous to accept the existence of every God known to humanity except for this one… or three… though I tend to think two. So I believe in the existence of the Christian God, and I absolutely believe in the existence of Jesus. I just don’t believe all the things Christians have said about them over the past 2000 years.

And then there’s the matter of the multiplicity of the Gods. Last year I said I think that white Christian nationalists are praying to a God I call “Yahweh-Paul-Calvin” – the vengeful God of the Old Testament,  filtered through the missionary zeal and misogyny of Saul of Tarsus, and presented in the context of the cruelty, patriarchy, and might-makes-right of John Calvin.

Does the Christian God really want to be worshipped as the only God? Or do His followers want justification for their imperialism and colonialism? I don’t know. As with the question on God-spousing, I think I’m better off focusing on my own religion and leaving Christian religion to the Christians.

photo by John Beckett
 

Someone sent me a link to this very good post from the Patheos Progressive Christian channel titled Stop Saying, “There, But for the Grace of God, Go I.” and then asked:

I believe the Gods I work with support me, and, when They feel it is justified, for Their own reasons, protect me. How do you see grace in a Pagan context?

Grace is not an exclusively Christian concept. Grace is simply the blessings of the Gods, the gifts They give us and the whole world because They are good. I completely agree with Gregory Smith (who wrote the post on the Progressive Christian channel) that we should never allow ourselves to feel superior or special because the Gods have blessed us.

As Pagans, we tend to emphasize reciprocity. The Gods give to us so we give to Them, in hopes that They will give to us again. But we are mortal humans – we are incapable of paying the Gods back on a one-for-one basis. I don’t think They expect that of us. It’s enough to do what we can in our human-to-divine relationships, and in so doing, set a good example for our human-to-human relationships.

And also, if the Gods do good things simply because They are good, what example does that set for us? If we wish to be good, let us do good, not because someone may reciprocate, but because it’s the right thing to do.

photo by John Beckett

Maintaining a regular spiritual practice helps maintain my mental health. Unfortunately, the more stressed and overwhelmed I become, the harder it gets to maintain my regular practice. I end up in a vicious cycle where I can’t manage to engage in the work that makes me feel better.

Regular spiritual practice helps us deal with the ordinary stresses of life. It helps us put bad things into a broader context so we can deal with them. But it’s not a panacea. If you’re stressed because your roof is leaking, the answer isn’t to meditate more – the answer is to fix your roof.

The problem is that many of the “leaky roofs” we face aren’t within our power to fix.

Since you mentioned mental health, let me emphasize that if you need a mental health professional, see one. I know it’s not that simple – or that cheap – but resources are available. Don’t try to handle everything on your own if you don’t have to.

When I get to the point where I’m overwhelmed, the first thing I do is go take a long walk. And while I’m walking, I start listing out all the problems / challenges / stressors that I’m facing. Name each one.

What is it? Where does it come from? How is it impacting me right now? Many of my stressors are less about what’s actually happening and more about the overall environment. If how I’m responding isn’t helping me and it isn’t helping my more vulnerable friends, then I need to change the way I’m responding. It’s OK to set things down and come back to them when you’re in a better place.

Then for the things that are impacting me right now, what can I do to make them better? Make a plan and start working the plan.

And while you’re building your plan, don’t forget to schedule joy.

This may not put a new roof on my house, but it will usually patch the holes. And that lets me get back to living the way I want to live, including my regular spiritual practice.

2023-02-28T20:01:52-06:00

Recently, a student in one of my classes had a question about offerings. The student is vegan and they were concerned they might be asked to make offerings of meat, or even perform an animal sacrifice. I’ve heard this question before – like this time, most of them are hypothetical. Gods rarely ask us to offer something that would go against our ethics.

If we lived in a Pagan society where offerings were a regular part of our culture, we’d grow up seeing how this is done on a regular basis. We don’t, so Pagans and polytheists have to learn from what we know about our ancestors, and from each other.

In 2016 I wrote Why We Make Offerings, a post that lists the reasons why offerings are good and necessary. That post stands on its own. In this post, I want to discuss what we offer, and why.

photo by John Beckett
offering wine to the Morrigan

Food and drink

Most offerings to the Gods, to our ancestors, and to other spirits are offerings of food and drink. We make these offerings in part because that’s what our Pagan ancestors did. If it worked for them, it will probably work for us. Or at least, that’s a good place to start.

Offering food and drink is an act of hospitality. If you invited your favorite entertainer or political leader to your house, you would greet them, offer them a comfortable seat, and then offer them something to drink and/or to eat. You would practice good hospitality. This was especially important in ancient times, when traveling was slow and dangerous and accommodations were often difficult to find. Some Gods – notably Zeus and Odin – were known to disguise Themselves as lowly travelers to test the hospitality of Their followers. Those who were generous were rewarded. Those who were not… were not.

Beyond hospitality, the act of sharing food and drink brings people together. It’s why family meals are important, and why church potlucks are a common practice in churches across the religious spectrum. When we share food and drink with our Gods, we proclaim that we are family – we belong to Them.

Offer what’s good

OK, but what kind of food and drink? Traditionally, people have offered what they had, especially what they had that was of value. In our time, libations of beer, wine, and spirits are common. While few things are truly rare in the contemporary West, these are less common than most other drinks. And there is historical precedent for offering them, at least in certain cultures – that the Egyptians offered beer to their Gods is literally carved in stone.

Some deities are known to prefer certain drinks. The Morrigan is known for liking red wine (it’s not hard to guess why) but in my experience, also good whiskey. Cernunnos almost always says “I’ll have what you’re having” – if it’s good enough for me, it’s good enough for Him. I have been asked to make special, specific offerings – so far I’ve always been able to do so when asked. But these are one-time things, not on-going demands.

Except…

The Neoplatonists say the Gods need nothing. Whether that’s true or not, it’s pretty obvious that beings who are the mightiest of spirits have no tangible need for token amounts of food and drink. A few years ago I started thinking about this, and decided to try to find something more useful to offer. I was told in no uncertain terms that my weekly libations were to continue as is. The Gods may not need offerings of food and drink, but clearly They want them.

And that’s reason enough to give them.

photo by John Beckett
offering whiskey to Cerridwen

When you’re asked for something you can’t give

Sometimes, though, we’re asked for something we don’t feel right about giving. Or if we’re not explicitly asked, we feel pressured to do it because that’s what other people are doing.

The first question is whether this is something you can’t give without violating your ethics, or just something you don’t want to give up.

Danu asks very little of me, but in 2014 She asked me to sacrifice something I didn’t really want to give. There were no ethical considerations involved – I just wanted to hang on to it. She insisted. I relented and gave it to Her. Nine years later, I’m still convinced I did the right thing.

On the other hand, if you’re an alcoholic and need to stay away from alcohol, offering wine is a problem. If you’re a vegan, offering meat is a problem.

If you’re asked to offer something that you can’t give, simply say “I can’t do that, will you accept this instead?” In most cases, the answer is yes. If the answer is no, ask what else you can give.

What’s more important, obedience or staying true to your virtues? It is rare that our Gods “test” people with dilemmas like this (though I know it happens on occasion). On the very few occasions I’ve been asked to do something I didn’t think I could honestly do, I said no. As with the special offering to Danu, years later I’m still convinced I did the right thing.

photo by John Beckett
offering water to Danu

A word on animal sacrifice

I’ve never made an animal sacrifice. I’ve never been asked to make an animal sacrifice. I doubt I ever will. It’s not part of my religion. But I have friends for whom it is an important part of their religion.

I explored this topic in 2014 in a post titled Sacrifice and the Fear of Real Gods. If you’re interested in the practice, go read it.

Our ancestors made animal sacrifices in part because that’s what they had to offer. And also because in the time before refrigeration, eating a whole cow before it spoiled was a challenge even for large families. Sacrifices were essentially a community barbeque with ritual. Offering some to the Gods reinforced the idea that They were part of the wider community.

The people I know who perform animal sacrifices raise their own animals. They’re treated with respect – they have far better lives and far cleaner deaths than the animals who are slaughtered to make your hamburgers and fried chicken. If you feel called to do this, learn to do it right or don’t do it at all.

More modern offerings

Your labor can be an offering, if you ritualize it. Money can be an offering, if it’s intentional and if it represents a true sacrifice and not an attempt to buy favor. Really, anything can be an offering if it’s given in reverence, and in the spirit of hospitality and reciprocity.

The longer I practice and the more I make offerings of food and drink, the more I’m convinced that the ritual involved is what’s really important – at least for us.

What to do with offerings

I discussed this as part of this 2020 post titled Approaching the Gods with Offerings and Service. To summarize, sometimes you leave them on the ground. Sometimes you burn or bury them. Sometimes you consume them yourself – what the Egyptians called “reversion of offerings.”

Just make sure you don’t leave food that will be harmful to animals likely to eat it. I find it disrespectful to put offerings in the trash or pour them down the drain. That presents a hardship for some who live in urban environments, and some people I respect see no problem with it. If in doubt, ask first.

photo by John Beckett
Egyptian offering tray – Ptolemaic period – from the Petrie Museum in London

Give what you have

I’m always happy when people ask what they should offer. It shows they’re taking it seriously.

Our Gods are not capricious and They are not cruel. They can be demanding, but in my experience – both firsthand and secondhand – They rarely ask us for offerings we cannot give. If you have nothing else, clean water is almost always an acceptable offering, especially if you’re pouring it on the ground in a libation. This is what I do most times when I’m traveling, though sometimes I’ve found a bottle of wine or whiskey and offered it.

Offerings are one of the core spiritual practices for me, and for many Pagans and polytheists. They help me maintain relationships with my Gods, my ancestors, and other persons in my life.

Offer food and drink.

Offer what you have.

Make offerings to the Gods.

2022-12-31T20:37:23-06:00

This is the sixth consecutive year I’ve done a Tarot reading for the new year. I can only hope this reading is as accurate and as helpful as the 2022 reading.

A reading for an entire year can’t provide a daily planner level of prediction and guidance. What it can do is to provide a sense of direction – a theme for the year. It can’t tell you there’s a lion in the bushes ahead of you, but it can tell you to keep your eyes open – and you might want to pay particular attention to the right side of the path near the ground.

The 2022 reading warned that last year would be another painful year (Ten of Swords). It recommended building and strengthening a strong spiritual foundation (Page of Shields, Six of Shields). Stop fighting foolhardy battles (Knight of Swords) and move on toward what’s coming next (Eight of Cauldrons).

In last year’s divination blog post, I said “the final three cards are brighter – quite literally … the final outcome is the Ace of Wands: the essence of inspiration and new beginnings. Great good can come from this year, but we have to make it through this year first.”

2022 was three years in one for me: a “meh” beginning, a terrible middle, and a pretty good end. During the worst of it, remembering this reading helped me keep going, because I expected things would get better.

And they did.

Will this trend continue into 2023? That’s what we’re going to find out.

The question for this reading was “what does the new year hold for me and mine?” The closer you are to me, the more this reading applies to you. If you do ritual with me in my back yard, it’s very relevant to you. If you follow a Pagan polytheist path, it applies a fair amount. If you’re a casual blog reader, less so. You must decide how much weight to give this reading in your planning for the coming year.

I’m reading with the Celtic Tarot, because it speaks to me and gives me better answers than any other deck. I’m using the Celtic Cross spread, because it’s the best I’ve found for broad readings such as this.

The first thing that stands out is what’s not here. Unlike 2020, 2021, and 2022, the Ten of Swords is nowhere to be seen. That’s usually an unpleasant card – I’m glad to see it gone. The Six of Shields was in all three of those readings – it’s gone too. The sense that we’ve been living in one long Westeros-length winter started shifting for me in late August of last year – that shift pretty much finished by Samhain. This confirms it. Whatever 2023 brings, it’s not going to be more of the same.

But as I’ve said all along, we’re not going back to 2019, or 2015, or to any other year. Time marches on. The first card in this reading, “at the heart of the matter,” is the Wheel of Fortune. Expect more change and more randomness. “Crossing it for good or for ill” is Rebirth (Judgement in Waite-Smith). Again, expect a new and different year.

There are two cards that repeat from 2022. The Nine of Wands moves from “hopes and fears” to “what you seek.” This card shows someone resting after a serious battle. He’s injured, but he’s still standing. We’d like to have a time of rest in the coming year. The Ace of Wands moves from the final outcome to “what is passing.” As much as I’d like for the positive trends of the last four months to continue on into 2023, this says that’s over. What we get is something new.

Will that be better or worse? It will be different.

The Seven of Cauldrons is in the “far past” position. The time for daydreaming has passed – it’s time to act. The Two of Wands indicates that good things are coming, but notice how the figure is looking to the left, away from all the other cards in the reading – and toward the unused cards left in the deck. Long-term goals and plans are good and necessary, but keep your attention on this year’s business.

The only two Shields (Pentacles in Waite-Smith) in this reading are the Four of Shields, indicating we’re feeling a sense of lack and are inclined to be tight-fisted and closed off. But the next card in the reading is the King of Shields in “the environment in which we work” position. This is not the time to hoard what we have – it’s the time manage our resources wisely, for the good of all.

This is also one of those times where the Celtic Tarot differs slightly but significantly from Waite-Smith and other decks in that system. The King of Shields is Math, King of Gwynedd. His foot is resting in the lap of a maiden, here a representative of the land and the sovereignty of the land. The land is the source of his power – and of ours. Maintain your relationships with the land where you are.

Our hopes and fears are represented by the Queen of Swords. We’ve made it through the last three years – we have the confidence to handle whatever the Wheel sends our way – and the wisdom and judgement to handle it well.

The final outcome position is occupied by The Merlin – The Hermit in Waite-Smith. I don’t think this card points toward solitude and introspection so much as it points toward guidance: The Merlin holds his lamp, offering light and wisdom to all who come to him. Remember that he’s a sage, not an evangelist – he imparts his wisdom to those who come to him and request it. He doesn’t preach it from a streetcorner. Do not expect The Merlin to send you a text and tell you what you need to know. You have to seek him out – and then ask for his guidance.

Who are you in this card? Are you The Merlin? Do you need to help others find their way? Or do you need to seek out guidance? Perhaps you’re both?

Pay particular attention to the rising sun on the horizon. This isn’t The Sun or The World – everything’s not going to be great by the end of 2023. But we’re moving toward something better – and that’s very encouraging.

2023 is not going to be 2020 Part IV. It brings different challenges and new opportunities. We have what we need to make this a good year (whatever “good year” means to you) but we must keep our attention on the business at hand. Let us seek wise counsel when we need it, and let us offer wise counsel when it is requested.


Want to learn to read Tarot? I’ll be teaching an online course in Tarot For Divination beginning January 26. Look for all the details in a blog post next Tuesday, January 10.

2022-12-28T12:40:22-06:00

Here are the top ten posts for the year on Under the Ancient Oaks, as measured by pageviews.

Only 2022 posts are eligible. I put that rule in because The Solitary Rituals and the 8 Things To Do series are always very popular and nobody wants to see the same posts on the Top 10 list year after year. But What To Do When You Think You’ve Been Hexed came out in November of 2021 and while it did well, it didn’t generate a big initial interest. Apparently people are finding it through Google, because in total it was the most widely read post of this year. Still, I’ve always done this based on “this year’s posts only” so that’s what I’m doing for 2022.

Thank you for reading Under the Ancient Oaks in 2022, and especially for liking, sharing, and commenting on social media and in the comments section.

10. When You Shouldn’t Talk About Your Spiritual Experiences (April 2022)

Most times, talking about our religious and spiritual experiences is a good thing. It reminds us that they really happened – it keeps us from rationalizing them away. It reminds other people that their experiences are real too, and that they shouldn’t rationalize them away.

But when talking about them would be unhelpful or even counterproductive, then I encourage you to keep them to yourself. Sometimes they’re only for you. Sometimes you’re not sure what you experienced. Sometimes the Gods tell you to keep silent. And sometimes sharing an experience is likely to be misunderstood.

9. 8 Pieces of Bad Advice (August 2022)

I listen to everybody. If someone tells me I should do something, I’ll consider it. But I always ask myself “does this make sense?” “Is this outdated?” And perhaps most importantly “will this help me or will it manipulate me for someone else’s benefit?”

This is the worst advice I’ve received over the course of my life. Things like “you have to pay your dues” and “always do more than what’s required” and perhaps the most dangerously false of all “do something you love and you’ll never work a day in your life.”

8. When a Mainstream Writer Sees the Bad Guys Using Magic (May 2022)

Mainstream journalist Dave Troy wrote that “the normal world that we’ve inhabited since the end of World War II — one filled with institutions, the rule of law, compromise, business reality, elections and politics — has been gradually and then suddenly supplanted by a world governed by the exercise of raw power.” He asks “what rules when progress, science, and law are replaced by power? Darkness, and the occult.”

The bad guys in our contemporary world are using magic, even though most of them don’t call it that. Those of us who practice magic more overtly need to pay attention and respond in kind.

7. Worshipping Deities From Different Cultures (September 2022)

The best way to approach the matter of deities from different cultures is from the ground up: from theology to culture to practice. The Gods call who They call. The racist and folkish Pagans who tell People of Color “our Gods would never call you” are placing human limitations on divine beings and that never ends well. Still, worship practices are often part of cultures that deserve our respect.

When we ground our practices in respect, dedication, and love, we are likely to be on the right path.

6. Which God are White Christian Nationalists Praying To? (June 2022)

As Pagans and polytheists, we should remember to interpret what we see through a polytheist worldview and to not default to a Christian worldview. We need to remember that not only are all Christians not the same, they aren’t even praying to the same God – even if they think they are.

Most of the Christian nationalists are praying to a God I’ll call “Yahweh-Paul-Calvin” – the vengeful God of the Old Testament, filtered through the missionary zeal and misogyny of Saul of Tarsus, and presented in the context of the cruelty, patriarchy, and might-makes-right of John Calvin.

Remember that liberal, moderate, and other inclusive Christians are our friends and allies, even if we see the world and the Gods differently. We cannot worship together, but we can work together to build a better world here and now.

5. What Is Seen Cannot Be Unseen (January 2022)

Sometimes people experience something that defies a materialist explanation. They have an encounter with a God, or an other-than-divine spirit, or they see magic work in a way that can’t be denied. All of a sudden they’re confronted with the fact that the world is a lot bigger and a lot stranger than they thought it was.

I know some people who got a look behind the curtain of consensus reality into a wider, Otherworldly reality. They ran away screaming, a couple of them literally.

But also, there was a time in my own life when I stood at a line, knowing what it meant to cross it – and also what it meant to turn back. My fear of regret was greater than my fear of what might lie on the other side of that line, and so I stepped across.

4. Worshipping Gods From Different Pantheons (January 2022)

In ancient times, people grew up knowing their Gods: the Gods of their family, of their city, of their land. If they moved they might carry the worship of their Gods with them, or they might adopt the worship of the Gods of their new land. Or they might do both.

We live in a different era. Few of us are born into a relationship with a deity. Few deities have a multi-generation relationship with people. We are trying to build relationships and communities among and between Gods and humans. That’s not a neat and easily defined process.

The Gods call who They call. Sometimes Gods from different pantheons call the same person. That makes things more complicated. But it also brings more opportunities.

3. Answering the Call of Cernunnos (March 2022)

There are no ancient Cernunnos myths that have survived to our time. Learning about Cernunnos is largely a matter of independent study, with more field work than classroom work. That strikes me as very appropriate for a God of Nature and a God of the Wild. But that makes things more challenging for people who feel called to Cernunnos and are unsure how to get started.

There is, of course, no one right answer. But this is what I’ve done, and what I’ve seen others do that worked for them.

 

 

2. Explaining Paganism to the Curious but Religiously Ignorant (Feb 2022)

Most people who ask “what is Paganism?” aren’t looking to read a book. They want you to explain everything in under a minute. They want a creed, or perhaps a mission statement. They’re likely to be working from a Christian worldview – they may ask questions that are important to them but are completely irrelevant in Paganism and polytheism.

There’s no way to truly describe an entire religion in under 50 words. So for those who are willing to have a conversation over a glass of wine or a cup of tea, I offer this guide to explaining Paganism to those who are genuinely curious (i.e. – they want to learn for the sake of learning, not so they can proselytize) but who have some inaccurate and unhelpful assumptions about what religion is and isn’t.

1. Three Messages from Loki to the World (July 2022)

At a Seiðr oracular ritual at this year’s Mystic South, someone had a question for Loki.

And He showed up.

He didn’t just whisper words to the Seeress in Helheim for her to relay. He took full control of the Seeress. She knew what was going on but it was Loki speaking and moving her body here in this world.

I wrote this post as a journalist, not as an oracle. Loki did not speak through me or to me. He spoke through the Seeress, to those who asked questions and to the assembly in general. But He made it clear to them that He wanted these messages spread to the world.

Loki had three messages for the world.

This has been a down year for blogging, but this post would have ranked no worse than 4th in any of the nine years I’ve been doing Top 10 lists – most years it would have been 1st or 2nd.

Loki wanted his message to get out, and it did.

2022-07-23T15:06:24-06:00

I was honored to give the sermon at today’s Sunday service at the Denton Unitarian Universalist Fellowship. I told the story of the Coming of Lugh as the Story For All Ages, then greatly condensed the rest the story of Lugh leading the Tuatha De Danann to victory during this reflection.

Lady Gregory’s version of this story in Gods and Fighting Men runs over 4,000 words, while the University College Cork translation of the Harleian Manuscript runs almost 9,000 words. Both are worth your time to read in full.

Special thanks to Morgan Daimler for their help with the Morrigan’s words “undertake a battle of overthrowing.”

Lughnasadh, on August 1st, is one of the eight holy days on the modern Pagan Wheel of the Year. It’s also one of the four Celtic Fire Festivals celebrated in pre-Roman Britain, Ireland, and Gaul – the others being Imbolc on February 1st, Beltane on May 1st, and Samhain on October 31st. Lughnasadh was named for the Irish God Lugh, but it was celebrated in honor of his foster mother Tailtiu, who cleared the land of Ireland for planting and then died from exertion. Now I grew up in Tennessee and spent a lot of time in the woods, and I was taught about a time when forests covered the entire eastern portion of North America. So I assumed Tailtiu died from cutting down all the trees. And then I went to Ireland and saw how rocky the land is, especially parts of the west coat of Ireland, which in places looks like a lunar landscape. I think Tailtiu died from moving too many rocks.

In ancient times and in modern ones, Lughnasadh is a harvest festival. In particular, it’s the grain harvest. Until just a few years ago there were still large corn fields on either side of US 380 between Denton and McKinney, where I live. And as I would be driving to our Lughnasadh circle at the end of July or the first of August, the corn was turning brown. Some years the harvest had already started, while in other years it was getting ready to start. I was always struck by how this is one of the few times when the agricultural calendar of Northwestern Europe lines up with that of the American Southwest.

But it would be a mistake to see Lughnasadh as only a harvest festival, either in ancient times or in modern. It was, and is, a celebration of Tailtiu and of Lugh.

Lugh is the Irish God of… of what? That’s a hard question to answer when it comes to the Celtic deities. Their stories weren’t written down until several centuries into the Christian era. The bad side of that is that much of their divinity has been erased from their stories. The good side is that they are usually portrayed as whole persons and not simply as the personification of functions and forces.

Lugh has two epithets – two titles or names. The first is Lugh Samildánach, which means “master of all arts.” The second is Lugh Lámfada – Lugh of the Long Arm, in reference to his fighting skills. He was invincible in battle.

When I talk about Lugh at UU churches I almost always tell the story of the Coming of Lugh, which I told today as the Story For All Ages. While none of us is the master of all arts, most of us are more capable than we think, and it’s helpful to be reminded of that from time to time. Besides, it’s a fun story. But it’s not the only story of Lugh that survives to our time.

Lugh is part of the Tuatha De Danann – the Children of the Goddess Danu. Legend says they came to Ireland from “the north.” Now, if you look at a map, and especially if you look at a globe, you’ll see that the only thing north of Ireland is the ocean. This was the storyteller’s way of saying “we really don’t know where they came from, but they weren’t always here, and then they were.”

When they got to Ireland they found it was ruled by the Fomorians. Some sources describe the Fomorians as monsters, while others make no mention of their appearance but emphasize they were hostile and cruel. At first the two groups got along, but then a new king arose who oppressed the Tuatha De Danann, demanding excessive tributes and high rents.

Can you think of another situation where immigrants were oppressed – or are being oppressed?

The history of humanity is the story of migration and immigration. But for all that we are a wandering species, we rarely do well when others wander into our midst. Those who are already established tend to oppress immigrants. Unless the immigrants have a huge technological advantage, and then the immigrants wipe out the natives. We can do better. We must do better. But that’s another service for another Sunday.

Lugh himself was half Fomorian – his mother was the daughter of the king of the Fomorians. But when he became an adult he decided to join his father’s people – thus the story of his coming to Tara. And that brings us to the next part of Lugh’s story, one that is very relevant to us, here and now.

The Whisper of the Men of Dea

After Lugh had come to Tara, and made his mind up to join with his father’s people against the Fomorians, he began to think and plan. He went to a quiet place in Grellach Dollaid with Nuada and the Dagda, and with Ogma. They called Goibniu and Diancecht to join them.

Lugh and the others stayed there a full year, making their plans together in secret. That way the Fomorians would not know they were going to rise against them till such time as all would be ready, and till they would know what their strength was. And it is from that council the place got the name afterwards of “The Whisper of the Men of Dea.”

They broke up the council and agreed to meet again in three years. Every one of them went his own way, and Lugh went back to his own friends, the sons of Manannan.

A good while after that, King Nuada was holding a great assembly of the people on the Hill of Uisnech, to the west of Tara. They weren’t there long before they saw an armed troop coming towards them from the east, over the plain; and there was a young man in front of the troop, in command over the rest, and the brightness of his face was like the setting sun, so that they were not able to look at him because of its brightness.

When he came nearer they knew it was Lugh Lámhfhada – Lugh of the Long Arm. Along with him were the Riders of the Sídhe from the Land of Promise, and his own foster-brothers, the sons of Manannan.

The troop came to where the King of Ireland was with the Tuatha De Danann, and they welcomed one another.

They were not there long until they saw a surly, slovenly troop coming towards them. They were many of the messengers of the Fomorians, coming to take rent and tribute, and there was such great dread of them on the Tuatha De Danann, that not one of them would do anything of consequence without permission from them.

They came up to where the King of Ireland was with the Riders of the Sídhe, and the king and all the Tuatha De Danann stood up before them. And Lugh of the Long Arm said: “Why do you stand for that surly, slovenly troop, when you did not stand to greet us?”

And the king said “It is needful for us to do it, for if even a child of us did not stand in their presence, they would not hesitate to kill him.”

“By my word,” said Lugh, “there is a great desire coming on me to kill them all.”

“That is a thing would bring harm on us,” said the king, “for we would meet our own death and destruction through it.”

And Lugh replied “it is too long a time you have been under this oppression.”

We are 21st Century Unitarian Universalists

At this point, it is necessary to state, clearly and unequivocally, that we are 21st century Unitarian Universalists, not Iron Age Celts. We do not go into battle with swords and spears, and we certainly don’t go into battle with AR-15s. We use “battle” as a metaphor, not as literal reality.

Some of us aren’t comfortable with battle even as a metaphor. I respect that. But I will remind us all of the words of Dr. Martin Luther King, Jr.: “freedom is never given voluntarily by the oppressor; it must be demanded by the oppressed.”

I am proud to be part of a congregation with a history of demanding freedom, for ourselves and for others. Not so long ago we looked at 19th century Unitarian minster Theodore Parker’s words that “the arc of the moral universe is long, but it bends toward justice” and we saw a true prophecy. Now we see that arc bending backwards.

The arc of the moral universe doesn’t bend on its own. To quote Dr. King again, it bends “through the tireless efforts and persistent work of those willing to be coworkers with God, and without this hard work time itself becomes an ally of the forces of social stagnation.” Or in our time, with the forces of social regression.

I’m a Druid, not a General. I stand here this morning with no battle plans. But I see oppression increasing, and I remember “The Whisper of the Men of Dea.”

The Battle of Magh Tuireadh

It was not long until the Fomorians came to attack the Tuatha De Danann. Their whole host came this time, led by their king, Balor of the Evil Eye.

Lugh sent the Dagda to spy out the Fomorians, and to delay them till such time as the men of Ireland would come to the battle. So the Dagda went to their camp, and he asked them for a delay. They said he might have that, but they proceeded to make sport of him. The Dagda endured their taunts, then when the time was right he left for home.

And on his way he saw the Morrigan washing herself in the river Unius of Connacht, and one of her feet was on the south of the river and the other on the north of the river. And the Morrigan and the Dagda made a union, and from that day on that place was known as “The Bed of the Couple.”

The Morrigan said “The Fomorians will land at Mag Ceidne. Summon the warriors of Ireland to meet me at the Ford of the Unshin. I will go to the king of the Fomorians, and I will take from him the blood of his heart and the kidneys of his valor.”

Meanwhile, Lugh had called together the Druids, and smiths, and physicians, and law-makers, and chariot-drivers of Ireland, to make plans for the battle. He asked each in turn what they could do to help in the battle. Each responded with their skill, be it magical or mundane, and promised to wield it for the good of the Tuatha De Danann.

Then Lugh spoke to the whole army and put strength in them, so that each had the spirit in him of a king or a great lord.

When the delay was at an end, the Fomorians and the Tuatha De Danann came towards one another till they met at the plain of Magh Tuireadh. And the two armies threatened one another.

Now the Men of Dea had determined not to let Lugh go into the battle, because his death would be a great loss to them. They left nine of their men keeping watch on him. And on the first day none of the kings or princes went into the battle, but only the common fighting men, and they were fierce and proud.

And the battle went on like that from day to day with no great advantage to one or the other side.

And at last the day of the great battle came, and the Fomorians came out of their camp and stood in strong ranks. And not a leader or a fighting man of them was without good armour to his skin, a helmet on his head, a broad spear in his right hand, a heavy sword in his belt, and a strong shield on his shoulder.

The Men of Dea rose up and left Lugh and his nine comrades keeping him, and they went on to the battle. And a hard battle was fought, and for a while it was going against the Tuatha de Danann. Their king Nuada of the Silver Hand, and Macha daughter of Emmass, both fell by Balor, King of the Fomorians. Cassmail fell by Octriallach, and the Dagda got a dreadful wound from a casting spear that was thrown by Ceithlenn, wife of Balor.

But when the battle was going on, Lugh broke away from those that were keeping him, and rushed out to the front of the Men of Dea. And then there was a fierce battle fought, and Lugh heartened the Tuatha De Danann to fight well, so they would not be in bonds any longer. For it was better for them, he said, to die protecting their own country than to live under bonds and under tribute any longer. And he sang a song of courage to them, and the hosts gave a great shout as they went into battle, and then they met together, and each of them began to attack the enemy.

People choose to fight rather than to submit

The text goes on to describe the battle in bloody detail. Just how bloody depends on the squeamishness of the translator – and the Victorians who first translated the Old Irish into modern English were quite squeamish.

War is a terrible thing. People die, and not cleanly. Those who live are changed forever. My brother came home from Vietnam without a scratch, but he died at 64, largely from untreated psychological wounds.

And yet, as we see in Ukraine, time and time again people choose to fight rather than to submit.

We need not – and I argue, we should not – resort to physical violence. But the courage and the determination required to win a military battle are identical to the courage and determination required to win the social and political and economic battles we face here and now.

The battle in this story – the Second Battle of Magh Tuireadh – ended in a rather unique way. That part of the story is also relevant to us here and now.

The end of the battle

Then Lugh and Balor, the King of the Fomorians, met in the battle, and Lugh called out reproaches to him; and there was anger in Balor, and he said to the men that were with him: “Lift up my eyelid till l see this chatterer that is talking to me.” For any who fell under the eye of Balor would immediately die.

Then they raised Balor’s eyelid, but Lugh made a cast of his red spear at him, that brought the eye out through the back of his head, so that it was towards his own army it fell, and three times nine of the Fomorians died when they looked at it.

And if Lugh had not put out that eye when he did, the whole of Ireland would have been burned in one flash. After this, Lugh struck Balor’s head off.

After that it was not a battle any more but a rout, and the Fomorians were beaten back to the sea.

Not what are we fighting against, what are we fighting for?

Sometimes you really can kill a monster by cutting off its head. I’m confident that if Vladimir Putin could be removed, the war in Ukraine would end.

But other times, what we see is not an evil head directing a movement of minions, but a figurehead that for all the damage it does, is only a representative of something deeper and more widespread. Cut off the head and another will take its place, because the conditions that caused the monster to arise are still there. Conditions like fear, hatred, bigotry, and greed.

Here is where I need to pause this ancient Irish story and return to our contemporary Unitarian Universalism. If we do not resist, oppression will continue to grow and the arc of the moral universe will continue bending backwards, away from justice. But our resistance must be grounded in compassion, in courage, in hope, and in love. Our anger is just, but we must not allow our anger to turn into hatred. Otherwise we will become like those who fight crime by putting more and more people in prison without ever doing anything about the conditions that lead to crime in the first place.

Our UU faith teaches compassion and acceptance of everyone. It doesn’t fear diversity, it celebrates diversity. It doesn’t ask us all to follow the same path, but rather to love and support each other as we follow the path that calls to us individually.

In politics and in religion, I like to say “don’t tell me what you’re against – tell me what you’re for.” It is necessary that we fight against what is oppressing us and what is oppressing others. But it is even more important that we fight, and advocate, and live for the good things that make our UU faith so meaningful and helpful to us, and to our world.

Peace comes after victory

After the battle was won, the Morrigan gave out the news of the great victory to the hosts and to the royal heights of Ireland, and she said: “Peace up to the skies, the skies down to earth, the earth under the skies; strength to everyone.”

Then Lugh was made king over the Tuatha De Danann, and it was at Nas he had his court.

Each responded with their skill, be it magical or mundane

For modern Pagans, the stories of our ancestors are not scripture, but they are treasures nonetheless. They are myths, but those who think myths are simply made-up stories don’t understand what a myth is. A myth is a story that tells us who we are, where we come from, and what’s important in life. A myth is a story about things that never were but always are.

Before the Battle of Magh Tuireadh, Lugh asked each in turn what they could do to help. Each responded with their skill, be it magical or mundane, and promised to wield it for the good of all.

Hail Lugh Samildánach – Lugh, Master of All Arts.

Hail Lugh Lámfada – Lugh of the Long Arm.

May your Lughnasadh be fruitful and blessed.

Benediction

When the Tuatha De Danann were oppressed, the Goddess Morrigan said “undertake a battle of overthrowing.” And so the warriors, physicians, smiths, and Druids of the Tuatha De Danann met in secret conference. Each told what power they possessed, and what they would bring to the battle.

What are your skills? What are your arts? What do you bring to the battle for freedom, and justice, and the right to bodily autonomy for all?

This battle will not be won with physical weapons, either those of the Iron Age or those of today. But victory demands strength, courage, and determination just the same.

May your Lughnasadh be happy and bright, and may it be a time of planning for the days that lie ahead.

2022-06-10T13:55:46-06:00

There’s a story that says one day while they were both at their naturist (i.e. – nudist) retreat, Gerald Garner (the founder of Wicca) and Ross Nichols (the founder of the Order of Bards, Ovates and Druids) were discussing which holidays they should celebrate. Gardner, who thought he was recreating a Nature religion, wanted to celebrate the four solstices and equinoxes. Nichols, who was a Druid and would go on to found his own Druid order, wanted to celebrate the four Celtic fire festivals. In the end they decided to do both, and so the modern Pagan Wheel of the Year was born.

That story is probably more apocryphal than historical, but it’s certainly true in a mythical sense. The fire festivals of Imbolc, Beltane, Lughnasadh, and Samhain are attested in pre-Christian Celtic lore – they’ve been celebrated for over two millennia. The solstices and equinoxes are natural phenomena – they’ve existed for as long as the Earth has been revolving around the Sun, and the Winter Solstice may be humanity’s oldest holy day. But putting all eight together into the Wheel of the Year as we know it is a mid-20th century invention.

We don’t have much in the way of ancient Pagan lore around the Summer Solstice. Most of the customs we know date from the Christian era, though some from the Baltic region certainly look Pagan. We don’t even have many names for it.

And that’s OK. Religious authenticity does not come from doing exactly what people did centuries ago. It comes from building and maintaining relationships with Nature, with our Gods, and with each other, in ways that are meaningful and helpful to us here and now. Our lack of knowledge about how our ancestors celebrated the Summer Solstice – or even if they celebrated it – simply means we have more freedom to celebrate it in ways that are right for us.

So as we approach the Summer Solstice (which can occur between June 20 and June 22 – in 2022 it’s Tuesday, June 21 at 4:13 AM CDT), let’s look at some of the ways modern Pagans celebrate this holy day.

Honor the Sun at the height of its power

If we celebrate the death and rebirth of the Sun at the Winter Solstice, it follows that we should also celebrate the Sun at the height of its power: the Summer Solstice.

The Solstice is the earliest the Sun will rise and the latest it will set (the actual times may vary by a couple of minutes due to the way we define “sunrise” and “sunset”). It’s the farthest north the Sun will rise on the eastern horizon and set on the western horizon. It’s the highest it will be in the sky at noon.

This is more extreme at higher latitudes. Here in North Texas we have 14 hours 21 minutes of daylight on the Summer Solstice. In Seattle it’s 16 hours. In Stockholm it’s 18 hours 37 minutes. And in Barrow, Alaska, the Sun rose on May 11 and it won’t set again until August 2.

Without the warmth and light of the Sun, there could be no life on Earth. We receive so much from the Sun – the least we can do is to give thanks to the Sun.

Mark the longest day

Notice I said “mark” the longest day, not “celebrate” it. I don’t have if I have Reverse SAD or if I just prefer darker and cooler days. I just know that by the middle of May I start to notice that the days are awfully long. Right now my alarm clock is unnecessary, because birds are waking me up an hour before sunrise… which is about 45 minutes before I have to get up.

The worst of the Texas Summer is yet to come. Our hottest months are July and August. But once we pass the Summer Solstice I know the days will be getting shorter, and although the blast furnace heat is coming it won’t last forever.

Worship a Sun God

Or a Sun Goddess. Most of us think of the Sun as masculine and the Moon as feminine, but some cultures saw that reversed.

For me, when I hear “Sun God” I think of the Egyptian Ra. Denton CUUPS performed an Egyptian Temple Ritual at the Summer Solstice every year for 15 years, and many of those were dedicated to Ra, in whole or in part. We’re doing something different this year, but we’ll be honoring the Gods of Egypt again in July.

the 2009 Denton CUUPS Egyptian Summer Solstice RItual in White Rock Lake Park, the largest park in the city of Dallas

Celebrate a restful pause

If we know little about how the Summer Solstice was celebrated in ancient times, perhaps that’s because there wasn’t a lot going on. The height of the Sun doesn’t have the spiritual and emotional connections that the rebirth of the Sun has. From an agricultural perspective, there’s not a lot going on either. Planting was finished in the Spring and the harvest won’t begin till later in the Summer. There’s the perpetual work of weeding, watering, and keeping young crops from being eaten by insects, birds, and other animals. But Midsummer is a relatively slow time.

It’s also a restful pause for those in the education world, whether as students or as teachers. I remember being a kid and going from excitement that school was out to boredom from nothing to do in about three weeks. I would not go back to that for anything.

But especially in a country where most people get two weeks’ vacation or less, it’s good to stop for a moment and rest whenever we can.

Because before too long, we’ll be back at work again.

Things are reversed in the Southern Hemisphere

In the Southern Hemisphere, things are reversed. They’re getting ready to celebrate the Winter Solstice and move into their coldest part of the year. But close to 90% of the world’s population lives in the Northern Hemisphere, so we tend to assume our way is the “right” way – even though it’s just the most populous way.

Summer Solstice Resources

Summer Solstice – A Solitary Ritual

8 Things to do for Summer Solstice as a Solitary Pagan

7 Ways to Celebrate the Summer Solstice by Jason Mankey

Sunrise and Sunset Times from TimeandDate.com


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