Passing

Today, I read a blog post  by Cara Schulz about choosing to remain under the Pagan umbrella. I wrote about this issue before and, like Cara, I too think we Hellenics should stay where we are. We have things to add to the umbrella as well as take from it. I recognize her catch-22 issue. This is not my issue with this post. My issue, or question, with this post is in the following paragraph (emphasis mine):

"If people ask me if I’m Pagan I answer “yes.” In the first paragraph I talked about friendships lost. I’ve talked to one of the people I inadvertently stepped on since that day and what she explained to me has only increased my desire to stay part of the Pagan community. She told me she felt so hurt and betrayed because she realized that polytheists like me could ‘pass’ in mainstream society. If we all left, Wiccans would have a much harder time gaining acceptance on their own. Most polytheists, when asked about their religion, don’t have all that tough of a time in the USA. When I’m asked, I say I’m Hellenion and that’s a bit like taking the church service of a Catholic but throwing in multiple gods like the Hindu faith. She’s right, people don’t even blink. They understand and accept that as legitimate. We blend right in with the mainstream, for the most part." 

I think the USA is a very different country than the country I live in; the Netherlands. Here, saying you're Wiccan--hell, saying you're a witch--is much easier than saying you're Hellenic. I'm going to try explaining my religion as it as written above, the next time someone asks about it; as someone who follows multiple Gods like the Hindu faith but with rituals that resemble the church service of the Catholics. I'm willing to bet that the other person will blink. Heck; I think they'd probably be offended or at least highly confused.

Also, I've never been Catholic and I haven't attended many Catholic services, but where is the resemblance, exactly? Is it in the throwing of barley? In the fire that I place my offerings into? In the offerings themselves which are eaten with the Gods? Or in the concept of impurity that can be washed away by men? 

This is not an attack on Schulz; I have the utter most respect for her ability to write like she does, her opinion and her experiences--heck, she's the one who send me some information on Hellenismos to get me started!--but I can't understand this statement. I have very little against Christianity. I admit to having my share of difficulties with certain Christians but that, to me, is unrelated to the faith itself. I can see the beauty in Christianity but while it was inspired in a little way by Hellenismos, it is not the same in any of the major points. In my experience, not even the services are alike. 

In the Netherlands, Hellenismos is one of the fringiest of fringe religions, like any of the Recon faiths. Lending it credibility by linking it to a well known religion like Catholicism is not something I want to do. In fact, it's something I actively oppose. Hellenismos can stand on its own. It doesn't need to be introduced in regards to other faiths like Catholicism or Hinduism. I didn't do this when I was a Neo-Wiccan, a Technopagan, a Hedgewitch or an Eclectic Religious Witch and I'll be damned if I will start now I'm Hellenic. I believe in labels, in correctly naming things. When I explain my religion, I will explain it as is; the active worship of the Theoi by recreating the rituals and practices the ancient Hellens used. It's not Christian, Hindu, Buddhistic, Kemetic, Asatru or any other religion. It's Hellenismos.

This is my opinion. I respect Schulz for having hers, as I respect you for having yours. But it are issues like these that make me feel very close to Ares; overcome by something I believe in. I don't blend in to the mainstream at all. I would like to, but I don't. And I'm fine with that. I'm Hellenic and I'm proud of my Gods. 

• Wednesday, July 11, 2012
  Ares bloggers I admire Christianity Hellenic Reconstruction Paganism

Competence vs. sincerity

A couple of days ago, Phaedra Bonewits, wife of the late Isaac Bonewits, tweeted a quote by her late husband:

"Sincerity does not equal competence."

The simple quote was picked up by Alison Leigh Lily and soon the entire pagan blogosphere offered their two cents on a single question; would you rather have clergy that is sincere or competent?

This is a difficult issue. The sad thing is, that you usually get one or the other. Very rarely does a priest or priestess inhabit both qualities in an equally high amount. As I am talking about this, I feel the need to offer my own definitions of the terms, in regards to this issue, just to avoid confusion.

Sincerity is the desire to perform a rite or ritual to the best of the priest or priestess' ability.
Competence is the actual ability to hold ritual and takes into account knowledge, experience and ability.

Sincerity is a heart thing, competence a thing of the mind.

For those who know me, or those who read this blog regularly, you probably know I value the heart over the mind, although I think education is incredibly important. But--and there always is a but--that is only in a Neo-Wiccan or Eclectic setting. If I'm going to a Neo-Wiccan or Eclectic ritual, I prefer to have a priest and/or priestess who is/are sincere instead of competent (if I must choose between the two). If someone is emotionally involved with the ritual, it's always a joy to watch them set up the ritual and I will forgive the things I would do differently, even if that means sitting through things like the (incorrect) invoking of Watchtowers and the mutilation of the names of the Gods and Goddesses.

If I'm going to a Hellenistic (or any other Recon) ritual, I will not be forgiving of the little things. For these types of rituals, I much, much prefer someone competent, even if he or she is just going through the motions. This is because Recon Traditions are Recon; they a) reconstruct an ancient ritual and b) perform this ritual in honor of the Gods; for Their pleasure, not ours. You can be as sincere as you like but unlike in Neo-Wicca or Eclecticism; you can get things wrong in Reconstruction Traditions. If you're doing things wrong in Recon ritual, you should not be hosting public ritual. Period.

Honestly, we need both in Paganism; sincerity as well as competence. We need competent people to build up organizations, to organize our financial situation, to perform rituals for large groups--especially for non-Pagans--and to educate the sincere. We also need sincere people; we need their energy, their passion for the Craft. We need them to poke the bear and get things done, get tongues wagging. We need them to bring in to lightness the competent folks sometimes seem to be without.

In the end, we need to foster both qualities in our community and members. Sincerity is definitely not the same as competence, but both have their pro's and con's. Both are valuable. The lesson here is to not lose your sincerity but to foster your competence. If you want to add to the Pagan community, that is probably the best way to go.

• Tuesday, July 10, 2012
  community Hellenic Reconstruction Paganism public ritual

Poetry blogging: Ode to Psyche

Sometimes the Deipnon is just a little too far away to wait for until you can clean out your fridge, sort out your financials and clean the house top to bottom. Today, I'm cleaning, so I leave you with a poetry post. Regular blogging will resume tomorrow.

O Goddess! hear these tuneless numbers, wrung 

By sweet enforcement and remembrance dear, 

And pardon that thy secrets should be sung 

Even unto thine own soft-conched ear: 

Surely I dreamt to-day, or did I see 

The winged Psyche with awaken'd eyes? 

I wander'd in a forest thoughtlessly, 

And, on the sudden, fainting with surprise, 

Saw two fair creatures, couched side by side 

In deepest grass, beneath the whisp'ring roof 

Of leaves and trembled blossoms, where there ran 

A brooklet, scarce espied: 

'Mid hush'd cool-rooted flowers, fragrant-eyed, 

Blue, silver-white, and budded Tyrian, 

They lay calm-breathing on the bedded grass; 

Their arms embraced, and their pinions too; 

Their lips touch'd not, but had not bade adieu, 

As if disjoined by soft-handed slumber, 

And ready still past kisses to outnumber 

At tender eye-dawn of aurorean love: 

The winged boy I knew; 

But who wast thou, O happy, happy dove? 

His Psyche true!

O latest born and loveliest vision far 

Of all Olympus' faded hierarchy! 

Fairer than Phoebe's sapphire-region'd star, 

Or Vesper, amorous glow-worm of the sky; 

Fairer than these, though temple thou hast nonea, 

Nor altar heap'd with flowers; 

Nor virgin-choir to make delicious moan 

Upon the midnight hours; 

No voice, no lute, no pipe, no incense sweet 

From chain-swung censer teeming; 

No shrine, no globe, no oracle, no heat 

Of pale-mouthed prophet dreaming.

O brightest! though too late for antique vows, 

Too, too late for the fond believing lyte, 

When holy were the haunted forest boughs, 

Holy the air, the water, and the fire; 

Yet even in these days so far retir'd 

From happy pieties, thy lucent fans, 

Fluttering among the faint Olympians, 

I see, and sing, by my own eyes inspired. 

So let me be thy choir, and make a moan 

Upon the midnight hours; 

Thy voice, thy lute, thy pipe, thy incense sweet 

From swinged censer teeming; 

Thy shrine, thy grove, thy oracle, thy heat 

Of pale-mouth'd prophet dreaming.

Yes, I will be thy priest, and build a fane

In some untrodden region of my mind, 

Where branched thoughts, new grown with pleasant pain, 

Instead of pines shall murmur in the wind: 

Far, far around shall those dark-cluster'd trees 

Fledge the wild-ridged mountains steep by steep; 

And there by zephyrs, streams, and birds, and bees, 

The moss-lain Dryads shall be lull'd to sleep; 

And in the midst of this wide quietness 

A rosy sanctuary will I dress 

With the wreath'd trellis of a working brain, 

With buds, and bells, and stars without a name, 

With all the gardener Fancy e'er could feign, 

Who breeding flowers, will never breed the same: 

And there shall be for thee all soft delight 

That shadowy thought can win, 

A bright torch, and a casement ope at night, 

To let the warm Love in!

-- John Keats - Ode to Psyche

This is one of my favorite poems, and my favorite of Keats. The imagery in the words is fantastic and always makes me want to be a better practitioner, priestess human being. When I was younger, me and my mother visited Rome for a few days. Keats lived there and we visited his house. It was actually my only mandatory stop for us that vacation. It was a beautiful house which was no longer a home. There were glass cases with his work and items he'd owned. Still, it was a wonderful visit and I bought a bundle of poems as a keepsake. This poem is in there and I've read it often. I've also recited it for the Gods plenty a time throughout the years. I hope you enjoy the poem as I do. For a detailed explanation of the poem, go here.

• Monday, July 9, 2012
  Hekate's Deipnon poetry blogging

On rain and wasted days

It's raining today; a steady outpour of heavenly water that keeps me from stepping outside. I like these kind of rainy days. My house feels like a safe hide-away from the world. It's warm and dry and on days like this, it's easy to indulge myself in relaxing activities like gaming, meditation and the preparation and eating of good food. It's a family day. The lights go on when I awake and only go out when it's time for bed. It's a wasted day and I enjoy every moment of it.

If you're anything like me, you're hard on yourself. I'm a perfectionist at heart and I tend to do too much in too short a time span. I overdid it yesterday and I'm paying for it today. My body is a mess, everything hurts and I've been exhausted since the moment I woke up, even though I had eight hours of wonderful sleep. It's been worse, but it's a reminder that I need to take better care of myself.

I'm not very good at taking care of myself, to be honest. I've gotten better at it over the years. I've learned to plan my workload so I have at least one day in between deadlines to relax without feeling guilty about it. It's a concept my mom introduced when I was in elementary school; she called it 'baaldagen', literaly translated into 'bummed out days'. I hated going to school, so every year I got four days on which I could stay home and, if I wanted, my mom would take me somewhere. These are some of my favorite moments with my mom and of my childhood in general.

Now I'm an adult, I plan these days myself. Even if I know I'll pay for it the day after, I sometimes take a 'baaldag' and do something I want to do so I can recover myself a bit. It usually gives me the energy to get through the next deadline.

I think one of the major points that drew me to Paganism when I was young was the throw back to days where life was simpler. There was less stress; life followed a standard patter everyone was aware of. Staying alive was care number one. Family and community mattered a great deal. Now, we're all individuals, fending for ourselves and our immediate family. We've mostly lost our community.

Myself, I work in the communication sector. I make my money with information, not goods I have created with my own hands. I wish I did. On days like these, I would sit near the open window, look out at the rain and craft whatever I would sell or trade. I would take this wasted day as an opportunity to craft, without temptation to head out and wander off. I'd offer to the Gods and thank Them for giving me this opportunity. And above all, I would bask in the knowledge that I was adding to the world, in my own small way.

• Sunday, July 8, 2012
  community musings this is not a real post

Be (religiously) silent (Ευφημος ιοθι)

I read through the Delphic Maxims regularly. At least once a week, I lay them out in front of me and read over every single one, every single word and try to glean every bit of meaning from them. Of all the Delphic Maxims, this Maxim is one of the ones that I always pause at. I take a deep breath, feel something in my head connecting and nod before reading on.

There are three parts to this Maxim; the first is to be silent. When you're silent, you allow yourself to listen. you open yourself up to the (proverbial) voice of the Gods, your own needs and even your own demons. When you're silent, you have nowhere to hide from all that we tend to run scared of. Being silent is a virtue. Too many people, myself sometimes included, talk because we need to talk. To not think, not hear, not acknowledge. There is honesty and purity in silence.

Being religiously silent is completely different. There are echoes in those words, whispering voices, secrets. Mystery religions, oaths sworn, experiences which can't be put into words. In my years of practice, I have experienced things I can not possibly put into words. Not because I'm not allowed to but because I simply can not adequately convey what I heard, felt, tasted, saw and smelled.

Many ancient practices have been lost because those who partook in them, practiced religious silence. There are days I wish they hadn't, but when I read this maxim, it reminds me that being religiously silent is an honor. It's a sign of respect towards the Gods; when they show Themselves to us, in whatever way, we acknowledge that they came to us--and only us--for a reason. We keep our mouth shut about these experiences and don't boast about them. We accept them as the gifts they are.

Words have power. They can hurt, flatter, curse, bless and a million other things. Words carry weight. Picking our words carefully when we do choose to speak is another thing this Maxim reminds us of. Say only what you must, and think about every single word. So the next time you open your mouth to speak, consider your words. Look for the positive, avoid gossip, avoid lies, avoid revealing things that should not be revealed. Practice piety. Honor silence.

• Saturday, July 7, 2012
  ancient Hellenic culture Star Foster's Delphic Maxims

PBP: New moon, full moon and everything in between

I wish I could say that I have had a fascination with the moon since I was a little girl. Truth is, I have spent nearly all nights before I discovered Paganism and many a night afterwards being completely unaware which moon phase we were in. I have had periods in which I followed the phases of the moon religiously but, although I have seen some beautiful faces of the moon, it is too far away from me to include in my daily practice.

When I still practiced Neo-Wicca and Eclectic Religious Witchcraft, the only phase of the moon I felt any connection to was the new moon. The absence of the moon always struck me as far more magickal and miraculous than a moon that was full. I think the fact that I associated Hekate with the new moon even then, helped a lot. Selene, as the Hellenic personification of the moon, never spoke to me too much and it is She, along with Artemis, who get revered most at the full moon. 

Now I'm on my way with Hellenismos, I have taken a renewed interest in the moon and her phases, not so much as a Deity but as guideline for my calendar. For the ancient Hellens, the new month started with the first sighting of the new moon, with Hekate's Deipnon being celebrated the day after the moon was new, Noumenia being celebrated the day after the first sliver of the moon has been sighted and Agathós Daímōn celebrated the day after. The days after that were marked by the birthdays of the Olympic Gods who, indeed, had one every month.

The moon was a a major influence in the monthly schedule of the ancient Hellens and, because I am keeping an eye out for the new moon, I've also become more aware of the other phases of the moon. The following table, taken from Wikipedia, shows the influence of the moon on the (Attic) Hellenic calendar even clearer:

This whole thing is a bit of a mess but important to note is that the new moon drove the calendar, the full moon hardly measured into it (as it never received a special name and was found around the 14th or 15th middle) and the days of the month were largely identified by the waxing (rising) or waning of the moon.

So, the moon has yet again found its way into my practice, although it's a lot different from the esbats of Neo-Wicca. Do you recognize the moon in your practice? And if so, how?

• Friday, July 6, 2012
  Agathós Daímōn ancient Hellenic culture Hekate Hekate's Deipnon Hellenismos 101 moon Noumenia Pagan Blog Project Selune

An overview of my daily practice

Baring the Aegis is a little over a month old. This is post 42 and I'm caught up on the Pagan Blog Project so far. I'm running a bit behind with the Maxims but I don't want to spam you all too much with those. I will try to discuss one a week from now on, the next one coming on saturday. All in all, I'm very proud of what I've written so far. It's honest and I have managed to stay on-topic for most of it. It also feels really, really good to do.

As Baring the Aegis is one month old, that also means I've been Hellenistic for about a month. Much has changed in my practice. When I started out, I lamented that I would like to have a steadier daily practice and a higher percentage of practical application of my faith. Over the course of a month, this has definitely happened; I now spend at least half an hour a day in ritual. Of course, this is a 'perfect world' scenario but I manage to get at least the basics in every day.

For those of you interested in my actual practice, I shall list my daily workings.

When I get up, I shower and dress in my ritual wear. I put my hair up and pour yesterday's khernips into a temporary bowl. Then I lay out what I will need;

• my khernibeionas with my basic water mixture
• my little bottle with ethanol I use to burn offerings
• a hand towel to dry my hands and face after washing with the khernips
• the emptied bowl for my khernips
• offerings
• anything else I (might) need, including copies of the Orphic and Homeric hymns for quick reference

Next, I prepare the khernips, wash my hands and face and dry both. Then I sprinkle the room and shrine with the khernips and dry my hands again before setting both the towel and khernips away. Next, I offer barley on the shrine and in the bowl I use to burn offerings and recite Homeric Hymn 24 (to Hestia) before lighting Her candle and symbolically transferring Her flame from the electric candle I leave burning through the night to an actual candle. 

Flamekeeping in honor of Hestia isn't a prerequisite for Hellenismos; it's enough to light a fire for Her during ritual. Yet, I have always been drawn to flamekeeping and I did it (although not through the night) for Brighid. Flamekeeping, in this context, is the process of keeping a flame (or fire) burning in honor of a Deity with the idea that, as long as the candle burns, the God or Goddess in question is welcomed at the altar or shrine. It's a beautiful practice which requires devotion and creativity as it's unwise to let an actual flame burn when away from home or asleep. 

When Hestia's candle is lit, I add ethanol to the barley offering and use Hestia's flame to light the offering, adding Sandalwood incense to it while reciting Orphic Hymn 83 (to Hestia). I then offer some of my breakfast food to her and ask for Her aid and protection during the day. If it's a festival day, I will continue on with hymns and offerings to the Gods and Goddesses in charge of this month and then on to the actual festival, which usually means more hymns and offerings. 

Next, I light some incense for one of my three other household shrines in rotation; the one to Apollon, Hekate and Hermes, the one to the ancestors and Agathós Daímōn, or the one to Zeus Ktesios. I place this incense on those shrines, not on the main shrine, but I light them with Hestia's candle. I always add prayer for the Deities and spirits of these shrines and sometimes I include hymns. This service done, I clean up everything around the shrine, dispose of yesterday's khernips in my garden, wash my hands and face to get the salt off and dress in my daily clothes to get on with the day. I leave the burt offerings in the bowl as fuel for the next ones.

Before lunch and dinner, I offer bits of my meal to Hestia. If I eat something really special or which I really enjoy outside of these meals, I will offer some to Her as well (or, sometimes, if it relates more to another God or Goddess, I will offer those snacks to Them). If I'm not home for these meals, I will save a bit of it and offer it to Her as soon as I can. 

For these offerings, I wash my hands and take out my hand towel, some barley and the ethanol. I use the khernips I made in the morning to wash my hands and face and to cleanse the room and shrine. I add the barley to the offering bowl, add the food offering and ethanol and light it with fire taken from Hestia's flame while reciting Homeric Hymn 24 (to Hestia), which I very much know by heart now. Again, I clear everything away while leaving the left-over offerings in the bowl.

At night, after I brush my teeth and dress for bed, I return to my main shrine with the hand towel. I apply the khernips again to both hands and face, as well as the room and shrine. I clean out the offering bowl in the jar I use to gather all left-over offerings, used matches, burned charcoal blocks, etc. Any barley, salt or other ritual products that fall on the ground are added to this jar as well. Come Hekate's Deipnon, I will offer the contents of this jar to Her.

With the offering bowl clean, I recite Homeric Hymn 24 (to Hestia) again before symbolically transferring Hestia's flame from the candle to the electric light I use through the night. I use this time for prayer for a safe night and anything else I want to share with Hestia as well as any other God or or Goddess, unless it's a request for aid. I save those for the morning ritual. I place the electric flame in the offering bowl. Again, I clear everything away, wash my hands and face and then head to bed.

I do this every day and it gives me so much fulfillment and joy. It never feels like a burden and in all honestly, it only takes me an hour combined (and that includes a shower, teeth brushing, washing, etc.). If I have the time to stay at my shrine(s) longer, I will, but I am satisfied with the time I do get to spend.

I wonder if, when I read this back in a month or a year or ten years, I will grin at how much I didn't know back then and if I will still be doing anything like this. If that's the case, it means I have learned from my practice, that I haven't stopped studying and that I have created a daily practice which matches my life as will be, then. As I wrote the day before yesterday, religion is a process. With everything you learn, comes new inspiration and new practice. Right now, this is my practice and I enjoy it very, very much.

• Thursday, July 5, 2012
  Agathós Daímōn Apollon daily practice Hekate Hekate's Deipnon Hermes Hestia Homeric Hymns khernibeionas khernips miasma Orphic Hymns sacrifice Zeus Zeus Kthesios