We’re proud to say that EarthSpirit community member Isobel Arthen was part of last weekend’s XL Dissent protest. Along with over a thousand other students, she traveled to Washington, marched from Georgetown to the White House, and then zip tied herself to the White House fence while others students lay on top of a mock oil slick on the sidewalk.
At the beginning of 2013, after two years of EarthSpirit’s participation in the annual Pride Interfaith Service, I joined the organizing group, the Pride Interfaith Coalition, as a representative of EarthSpirit. The group began meeting in January to plan this year’s service, which took place on June 8.
One of the great strengths of the Coalition is that it is made up of people who unite around central shared concerns. As I said in my welcome on behalf of the Coalition during the service,
We join together with the common purpose of doing two things. First, as human beings, as people of faith, and as leaders of religious or spiritual traditions, we want to affirm, support, and celebrate you as members and allies of queer communities. And second, we affirm that the sacred, in the wide variety of ways that we understand and perceive it, not only accepts but embraces all of who you are.
Coalition members include representatives from queer-affirming organizations within traditions from Buddhism to Judaism to Catholicism. Because EarthSpirit, like most contemporary pagan groups, has always been queer-affirming, our membership in the Coalition felt like a natural step to me. This year, I was delighted to be able to part of reshaping the format of the service so that it was more organically connected to our intentions and to the specific traditions of Pride, rather than borrowing from a single religious tradition.
I was also delighted to bring one of our tradition to the service: a cloutie tree that we prepared where attendees could share their wishes, blessings, and prayers for the Pride community.
As we planned this service, we thought a great deal about the creative tension between each of us as an individual and our collective and communal identities, and one thing that came out of that is the blessing tree that many of you tied wishes or prayers on to before the service. The idea of tying blessings or prayers onto trees has a long history: in ancient Ireland, people used to rip strips from the hems of their shirts and tie them on to trees near wells and other sacred sites to ask for help, healing, or blessings. The idea has been passed down through folk customs and has been adopted in my pagan tradition.
I was thrilled to meet some of the pagans in attendance at the service this year. For next year, we’ve already started talking about organizing a pagan contingent to march in the parade! Please do reach out if you’re interested in being involved in these efforts. In the meantime, I’d love to hear about how queerness and paganism connect for you.
Quick quiz: where in Europe have pre-Christian traditions survived? I have long been aware of folk traditions that survived in the British Isles and in Scandinavian countries, but it wasn’t until Andras began talking about pagans in Lithuania that Eastern Europe even crossed my mind as another rich family of traditions.
This week, EarthSpirit has been able to bring Kulgrinda to New England for a series of concerts. The group performs songs that may date back 5,000 years and that honor pagan holidays and traditional Lithuanian deities of the earth, fire, and thunder. They also performed on traditional instruments (including the Lithuanian bagpipe you see above!).
There are still two more concerts in Amherst and Brattleboro if you’d like to hear these spectacular performances.
What are the sources of inspiration for your personal practice? Do you draw from the heritage of your bloodline or elsewhere?
|Leaf by dancingwolfgrrl|
I went to a pagan workshop in another state last month. In it, we were led in a beautiful guided meditation that brought us to a pool, where we met and interacted with our shadows and our brightness. Afterwards, the facilitators asked for comments, and every single person, including me, said that they were more comfortable with their shadows.
I spent last week at my family’s cabin on the St. Lawrence Seaway. It has a tiny kitchen with an electric stove whose best quality is that it functions, and the running water isn’t potable, but it’s beautiful – for me, almost archetypically so. I woke up every morning to the boughs of a pine tree outside my bedroom windows, and they’re the same ones I’ve seen every morning up here since I was old enough to get a separate bedroom from my sister. When it is cloudy, as it is today, the water looks flat and grey in a particular way that is completely familiar to me. When it is sunny, I know exactly how it sparkles. Although I have no sense of direction normally, in this place, the knowledge of which way is north is as sure as a compass. In short, this place is one of my homes, a landscape so familiar that it feels burned into my heart.
From my office, I often take a walk at lunch, up behind an office building and past a river, then around to see a pond on the other side of the road. I count swans and kayaks. This, too, is familiar: the house with the gate like a tree branch, the spot where the men play chess on the hood of a car, the place where there’s a lilac whose blossoms hang over the road in May.
This is the most ordinary magic in the world: our feet cross a place over and over – whether it’s most days for a year or most years for decades – and slowly, we come to belong to that place. We don’t need any special techniques or well-honed skills, or any traditions other than those we make ourselves. In a world where things move quickly and it’s easy to feel adrift, this is how we make places where we feel rooted, connected, grounded. And as we return to these places, we return to our own inner quiet, to a measured motion as reliable as the turning of a clock or a monk praying liturgical hours. To ourselves.
by Sarah Twichell
In fairy tales, beings often appear in guises. A spirit appears in the guise of a fox. A god comes to earth in the guise of an old woman. In traditional European cultures, people took on guises as well. In Scotland, people dressed as spirits of the dead at Samhain, or changed their appearances to trick evil spirits out of harming them. In story and ritual, the appearance of guises teaches us that things are not always what they seem and that we should look carefully before judging or dismissing something.
When I work magically with a guise it teaches me the same lesson. I am not always what I seem, and I should look carefully before judging or dismissing ideas about who I am or could be.
Guising gives me the opportunity to take a look at what I consider to be beyond my own boundaries. When I guise as a being who is deeply wild, I can embody more wildness than I can ever imagine having in my ordinary life and self. In doing so, I gain a chance to question those limits: am I really tame and civilized as think? Is there wildness I didn’t see or recognize in me? What else am I missing when I say and act as though I am not wild?
Guising also works to free me from the ways that habit and expectation limit my perceptions of others and of the world. Sometimes things seem clearer, even harsh, through new eyes, and at other times they look softer and less clear. Knowing how different even the very familiar can look reminds me to find out what I can see when I really look, even with my everday eyes.
No matter how deep or magical my connection with a being I am guising is, in the end, I must come back to a shape that’s nearly the same as the one I left. In that “nearly,” though, lie the most powerful lessons of guising: the ones we bring back to our everyday lives.
At Rites, there were several opportunities to take on a guise. Did you choose to do this work there or somewhere else, or to interact with someone in guise? I’d love to hear your experiences in the comments.
[photo by David J. Anderson]
Values are a bridge. They connect our spiritual practice to our actions in the world, helping us to discern what to do in big and small ways. While they are often called upon in political debates and named in the kinds of issues that polarize our society, they’re also active in our lives. When we live in accordance with our values, we feel we are acting with integrity; when we are confused about what to do, they’re a compass that can help us figure it out.
Because paganism is so firmly rooted in individual experiences of the sacred, it can be hard to identify anything we might have in common. But I think there may be a few things, and in that spirit, I offer up a few of my pagan values, as a starting point for a discussion.
Walking lightly on the Earth
My first devotional relationship was not with a god or spirit, but with the Earth itself, whose body literally supports me every moment of every day. I honor the cycles of the Earth through ritual, through my garden and cooking, and with my magic. I honor the body of the Earth by striving to live sustainably: by eating food from the area where I live, by recycling and reusing to reduce trash, by trying to avoid plastic and reduce energy consumption. Of course, there are a thousand ways to do this, and it’s often difficult to know how to even start, but for me, the important thing is to keep moving in the right direction.
One of the things I am most awed by in the natural world is the complex relationships between its parts. Our lives are intertwined with the lives of everything around us, from the microbes in our dirt to the animals in our neighborhoods to the air flowing in the jet stream. When I distance myself from these things or reduce my understanding of them to the mechnical, the world no longer calls on my compassion. When I nurture and celebrate those connections, on the other hand, I build the kind of network of relationships that sustains all of its members.
Honoring each other
If the sacred is in the world, as most pagans believe, it is in each of us. If that is so, there is no place in the world for racism, sexism, homophobia, classism, or discrimination based on physical ability, body type, gender, religion, choice of clothing… we could go on and on. Of course, it is also true that all of us harbor the seeds of discrimination, not because we are bad people, but because these seeds are ingrained in the culture we live in. It is my job, I believe, to search for those seeds in myself, to apologize when they cause me to treat someone badly or to speak offensively, and to be as much of an ally as I can to people who suffer more directly than I do from these forms of discrimination.
Honoring our passions
If we carry the spark of the sacred within us, the way it gets from us into the world is through our passion. It’s so easy to write these passions off as impractical or unworthy — or to write ourselves off as selfish, undeserving, or doomed to starve on the street. To me, understanding my passion as a manifestation of the sacredness of the world lets me trust myself and my desires more deeply, and helps me see the beauty in other people’s passion as well.
I could go on and on with this list, but I’m curious to hear from you! How does your spiritual practice lead to your values? How do those values show up in your life?
(photo by fetopher, Creative Commons Attribution-NonCommercial-NoDerivatives license)