Difficult work

I volunteered to take on the Kenny Klein coverage for The Wild Hunt, which until this week was just a matter of checking a court docket from time to time.  That changed when Klein was convicted.  When witnesses finally testified, what came out of their mouths was horrifying to me.  It’s the first time I have ever felt the need to take a purifying bath after writing.

One thought remains with me:  I hope Klein will have access to ministers of his faith while imprisoned.  I believe everyone deserves that opportunity.

Finding Ares

Ares icon created by PT Helms

It is no small thing to find a god, for deities are as elusive as a reflection on water, as insubstantial as the mote which dances before the eyes, as subtle as the shift of late winter to early spring. Many religions teach of a “God” or “Goddess” who is imbued in all things, or oversees each and every working of the universe, or whose omnipresence transcends the concepts of “within” and “without” and makes those words feel meaningless; while such teachings suggest that a deity which is everywhere might be easy to find, it is remarkably difficult to focus on the everywhere. Gods, while rarely far from us, can be easily overlooked.

Indeed, the very decision to seek out a god is a difficult one to make: this is a secular world, and belief in the unseen increasingly is looked at askance. Aside from religious services, citizens of the western world are counseled to trust their eyes, to be pragmatic, to shunt aside their emotions and focus on rational experience. Any deity, from a monotheistic father to the god of a tiny spring which wells forth only once in a generation, can have its voice lost in the cacophony of marketing messages, career choices, and family dynamics of 21st century life.

So it is no small thing to find a god, especially if one is not seeking to do so. It is no small thing to find a god, particularly if the god one seeks is not the god who wishes to be found.

I was not seeking a god, nor a religion. I believed I had both: I was Pagan and I embraced the pantheistic, multi-faced One through many faces. I was not Wiccan, although some of their teachings resonated with me. I understood that all deities were simply aspects that my limited mind could best accept and relate to, with distinct personalities and histories. My beliefs were broad, inclusive, and only slightly more meaningful to me than the Catholic teachings of my youth. Intellectually, the message of love and healing was important, but it didn’t speak to my emotional self. Paganism became more of a label than a life for me.

No subtle nudge would have roused me from this torpor; no whisper at the edge of my awareness could get me to take step back and reconsider my path. I was entrenched in a life as full of activity as it was devoid of meaning, a comfortable place in which a man to find himself.

Only a roar as loud as nine thousand men could have gotten my attention, and only a god that terrified me by virtue of what he represented could utter that cry. I heard it from the bottom of the pit into which I had crawled I knew not when. I heard it even as I became aware of the maggots gently consuming my diseased self, and preparing to consume those parts which remained healthy. I heard it with my ears, my eyes, my follicles, my soul. I heard it, and I obeyed.

Get up.

Get up, and show some respect for this gift you have been given.

Do you think I, steeped in the blood of the slain and crusher of the defeated underfoot, know nothing of cowardice, nothing of failure? You are wrong. When the faithful lift their craven thoughts up to me, unable to continue without my aid, I take them up and wrap them like a cloak about my shoulders. Your failings, your weakness, your whispered words of self-defeat, your limiting beliefs; these are my mantle as I wade into battle.

You, who feel the weight of all your mistakes and missed opportunities, know nothing of the burdens I carry for you and your kind. Without me, you would have been ground to dust long ago. I shoulder it precisely because you are frail, you are mortal, you are a passing mote blowing hither and yon.

Get up, for you are strong enough to carry what is left to you. If it remains too much, than either you hold back my due or you protest too much.

Get up.

I got up. I obeyed: studying Hellenismos, discovering my patron and others among the theoi to whom I am drawn, and eventually taking up the mantle of priest after some years of preparation and instruction.

Ares has not spoken to me since. I still make offerings to him as I am led, but to him I have sworn no oaths. He was and is my gatekeeper, and I feel him near when my blood boils or runs like ice, but for the most part his work on me appears to be done. The way was opened with violence and fury, and only now am I able to do work of healing, and peace.

The specious nature of hate crime

Being a journalist means being paid to learn new things, which is why being a Pagan journalist finds me learning a whole lot about issues that matter in our overlapping polytheist and Pagan communities.  This week, I learned just how hard it can be to get something prosecuted as a hate crime.  Dominique Smith feels like a hate-crime victim, but local police aren’t ready to make that call.

I’ve always been a bit skeptical of hate-crime laws because they smack of thoughtcrime, but I thought they were at least an effective tool, albeit a questionable one.  The motivation behind these laws is laudable, but now I’m left wondering if they serve any valid purpose at all.

Interesting times

Following on the heels of the very public binding of Donald Trump comes exactly what my sources predicted:  his esoterically-minded supporters took up the challenge.  Today’s Pagan Community Notes leads off with details about the witch war that is shaping up.  It may come as a surprise that 1) there are Pagans who support Trump and 2) many of them were offended by the ethical line that they believe was crossed by casting that binding.  (Mind you, others might say that mirror spells are just as bad.)

What amazes me is that there are Pagans who are surprised that some of their co-religionists support the current president.  Not every Pagan is registered as a Democrat or a Green, but those who are think we all are.  It’s like those polytheists who insist that politics and religion are one and the same, and those other polytheists who keep telling them, “No, we’re honoring gods over here without getting into human politics, and it’s working out just fine.”  The assumption that people we share some commonalities with are people we share all commonalities with is a puzzling, but likely ancient, human failing.

Review of Ancient Egyptian Magic

Genre: Magic

Title: Ancient Egyptian Magic

Author: Eleanor Harris

Overview: I opened this book knowing only as much about ancient Egypt as I recall from sixth grade, when building pyramids out of sugar cubes was in vogue. In short, I’m far from an expert in this area. I opened this book — a 2015 edition of the 1998 original — curious about the subject, and eager to learn. I closed with the sense that Harris did her research thoroughly, with it presented a plausible way to apply ancient Egyptian magical techniques to modern problems.

Hoping that more knowledgeable people have weighed in, I turned to the internet and found mixed reviews. On Goodreads,for example, one person found it thorough and another lacking. All I can say is what should always be said: it’s best to understand the sources the author uses, but one has to start somewhere.

Between these covers are an overview of the religious context in which these techniques were developed (magic was apparently incorporated into ancient Egyptian religion as thoroughly as it has been into modern Wicca), translated and modernized instructions for using them, and resources including glossaries of terms and deities, further reading, and catalog houses through which to shop for appropriate items (because the internet wasn’t all the big for commerce prior to the turn of the century).

There’s not a lot of information about ancient Hellenic magic, but the drier Egyptian climate was kinder. Rather than be jealous that students of Egypt have many papyri to study whilst my coreligionists have mostly lead tablets, I was drawn to the similarities since there was a lot of cultural exchange. What clues about Hellenic magic can I find in Egyptian sources which, for example, refer to the agathos daimon? Certainly the ethical system was similar; magicians did what they wilt and accepted the consequences, or not if they were strong enough to avoid them. Those hints about my own traditional roots were tantalizing.

On the other hand, much of the Egyptian system Harris describes wouldn’t sit well with me, whether or not my ancestors practiced similarly. She describes the use of shape-shifting as a means to trick or bully gods and other spirits into doing one’s bidding; failing that, magicians had no problem threatening gods to get their way. Not my cup of tea, but certainly an interesting insight into this fascinating culture nonetheless.

Quibbles: There are several instances in which the author provides substitutes for the components listed in the source material because the original materials are not practical to obtain. That’s fine, but I wish she had spent more time laying out what those original components were; that would allow modern magicians to more easily choose other substitutes based on their personal circumstances.

Conclusion: Assuming the scholarship is solid, Ancient Egyptian Magic appears to be a good starting point for learning about these ancient magicians, but nothing more. Magic did not exist in isolation, and it’s important to understand the cultural and religious context of the magical scripts presented here before attempting to apply them today. It may be just a starting point, but it’s a good point from which to start.

Title: Ancient Egyptian Magic
Author: Eleanor Harris
Publisher: Weiser Books
ISBN: 978-1-57863-591-7

For my many gods

Follower of gods and friend of mortals
let this work be shared with you and by you,
for as offering to the deathless ones
I pray it shall ever more delight their ears.

Begin always with Hestia,
first among those who dwell on high,
who walks as one with or beside
the wakeful Caffeina, bringing the gods to mind.

Remember too life-bearing Gaia and expansive Ouranos,
who began many things, and Eos, who greets the day,
the good spirit of the home
and any whose oaths expect it.
In this way let all beginnings be begun.

Honor thundering Zeus,
his brothers both kindly and implacable
Hera in whose eyes all love abounds
as well as fruitful, questing Demeter,
for in this way are the six remembered.

Forget not to honor the sire Kronos
from who seed those strong ones sprang
and beloved mother Rhea, who loves her children.
Offer as well to their holy kin:
Hekate, who walks all paths,
all-seeing Helios and dynamic Selene,
broad-shouldered Atlas, Themis the just,
and their brethren, known and unknown.

To high Olympos cast your thoughts
and lift your voice thereto.
Cast praises before foam-clad Aphrodite,
brothers Hephaistos and Ares, whose hands
differ in their tasks and from the craft
of aegis-bearing Athene. To Dionysos, wine,
and grant the twins their due lest truth
be turned to unwelcome purpose.
Whisper too sweet words in the good god’s ear
and know he will bear them to all.

The world is full of gods, good friend,
and to these too make offerings just.
The wild god, the healing son,
the cleansing and purifying holy ones.
Life-affirming Eros, laboring Ponos,
Ploutos who blesses without judgement,
the god of each river crossed or drawn from,
as well as Kairos, in his due time.

Be they daimones or deities,
honor spirits of place, and know your own.
Celebrate neighborhood nymphs,
spirits of home and health,
and that ancient one who calls cannabis home;
mint of the path, stream in the park,
Nikthing who guides through light and through dark.

Remember too those foreign gods who bear
prosperity close to home: Buddha and Hotei,
in their own way. The dead are countless and too often unnamed
but honor the ancestors:
those of blood,
those of spirit,
and all the priests who ever paid honor
to the deathless gods.

If not forsworn to acknowledge the past
then honor again the gods that thou hast:
the eponymous ones, Goddess and God,
the horned one, the Green Man,
the traveler unshod.

Honor the gods, good friend,
not because of what they may bring
— though their blessings are without end —
but because they are the gods
and no other reason is required.

---

Herein is the hymn to my many gods. Will you write one as well? Submissions close June 21, 2017.

A crunchy Deipnon

I do not celebrate the Deipnon exactly when most of my co-religionists do, which was last night.  This is due to my stubborn insistence to hold onto this one last remaining vestige of the modern calendar in my practice.  When I began this path and learned about monthly observances, I began them on the first of each standard month.  That convenience was necessary for me to advance in my practice at all, but eventually I started paying attention to the phase of the moon instead.  (I still wouldn’t be able to tell you the ancient Athenian name for the current month if my life depended upon it, at least without my smart phone.)  I have yet to adapt to starting days at sundown rather than midnight, which is why I celebrated the Deipnon today.

Most months, I get together some appropriate foodstuffs to offer Hekate, and then I prepare chocolate chip cookies for Noumenia.  This month the timing worked out that I was due to make favorite snack, one which I only prepare during the last week of the year:  special snack, we called it in my childhood; a slightly modified recipe of Chex mix.  Since the recipe was handed down to me by my late father, and it includes essence of onions which are fairly common in offerings to Hekate, I opted to make it the offering instead.

Incense plays a cyclical role in my devotions.  I add the appropriate incense to my mortar and pestle before I begin, but there’s always a little left over from the last set of offerings.  I have been offering a particular Yule blend since Kheimenia, for example, adding a bit more frankincense each morning since I’ve been giving that to Hestia.  For the Deipnon I offer Hekate benzoin, and Poseidon gets myrrh on Thursdays, meaning it’s a heady mix right now.  Despite the snow, I prefer to make particular devotions outside, and the scent hangs in the heavy, most, cold air like a fog bank on a mission.

Since I got a new book recently, I selected a hymn from that to read aloud; I have not yet written a hymn to Hekate, but I know that I must.  Yes, I’m stalling.  Yes, it will be worth it when I’ve written my grand litany.

I may be later than most, and perhaps my offerings are not entirely traditional, but I’d like to think that the stereotypical ancient Athenian would recognize what I was doing, and why.  Perhaps the incense would smell vaguely familiar, or the fact that I poured an entire cup of unmixed wine onto the ground would strike a cord.  Even if that Athenian would not have recognized it, however, I am confident that Hekate knew exactly what I was doing, and why.

Deipnon is also a time for ancestor veneration, which including reading a portion of A Litany for the Many Dead as well as burning another incense blend entirely, lighting a candle, giving them water, and spirits, and tobacco.  then, after they indicated that they were not entirely satisfied, I gave them more incense.

Ancestors.  They tell you what they want.