Green Runa

Book: Green Runa by Edred Thorsson

This is an anthology of shorter works written by Edred Thorsson for various Asatraodinist and Rune-Gild publications from the late 1970s to the early 1980s. Many of these essays have become classics, and include the first introduction of the Odinist world to the ritual known as the symbel. Contains material previously unavailable to the general public on matters of runelore and Germanic religion. Includes a short biography of Edred by James A. Chisholm.

From the late 1970s to the early 1980s Edred Thorsson produced a significant volume of material which was produced in rather obscure Asatru or Odinist journals such as The Runestone in the USA and The Raven Banner in England. Additionally, Edred's own then fledgling Rune-Gild published a number of shorter works. All of these would have ended up virtually "lost" if they had not been collected and edited for presentation in this volume.

Also includes a biography of Edred Thorsson by James Chisholm.

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Race And Religion Creating A Group Identity

Religion plays a large part in many white supremacist movements. Not just because it seems to be an easy scapegoat and, especially in the United States, an easy way to claim discriminatory speech is protected. Social movements generally contain elements that challenge the way a dominant system works, and so new sub-cultures are created as an answer to the prevailing system. This is also a result of peoples’ tendency to seek identity within a group setting—religion offers an easy way to do that. Dobratz writes, “Although religion may be viewed as an individual matter, it is mainly a shared experience that links one human being to others; bond and tradition are major concepts associated with religion…they [religions] can also be used to foster collective identity in various social movements.” Odinism is not at all unique in its use of religion to inspire ethnic conflict. This is a tactic we often see used against Judaism, the idea that the Jews are somehow “different.”

In 2001, a Professor of religious History at the University of Stockholm minced no words when asked about neo-paganism, and more specifically Odinism, in white supremacy. He asserted that, in the 1990’s, neo-paganism had overtaken Christian Identity movements in white supremacy. In The Role of Religion in the Collective Identity of the White Racialist Movement, Odinism is specifically named as one of the three religious affiliations that has been most influential in influencing and developing the white nationalist/racialist movement. This article makes a separation between racial Odinism and other neo-pagan religions. While most other neo-pagan groups tend to see their religion as somehow “universal” in scope and would normally be classified as quite liberal, Odinists, “do not believe in universal religions…unlike most other neopagans, support neotribalism, emphasize racial purity.” It is important to note that the lack of belief in a universal religion is something generally attributed only to Folkish Odinists. There is much Universalist literature suggesting belief in the idea that the Old Norse gods are simply different iterations, or even only different names, of the same pagan gods worshiped worldwide.

It has been suggested that, “religion, broadly conceived, offers the most promising path toward realization of the white nationalist dream” (Dobratz). As a broad category, religion is very helpful in recruiting for new movements. It works to provide a common history and group identity, something very attractive to potential recruits. While they may privately compete among themselves, the number of different religions that have parts in the white supremacist/white nationalist movement actually serves to attract more members than if it were homogenous. Dobratz writes, “The different religious views provide alternatives from which people can choose.”

Lately, however, Odinism seems to have become the go-to religion of white supremacists who are disillusioned with Christianity. As churches have become both more liberal and more accepting of changing societal norms (such as homosexuality or women clergy), more and more interest in Odinism and other “ancestral religions” has popped up. Frank DeSilva, a member of the Silent Brotherhood, argues that a break from Christianity in favor of Odinism is occurring within white supremacy. “Religion is for the race-culture that created it. In consequence to this, the movement is becoming increasingly non-Christian.” He goes on to cite the fact that religions are become more integrated or “non-white” as a main reason for this shift. The idea of Christianity as a Jewish plot is also gaining popularity. In a rare case of reasoning that is (somewhat) logical, one reason for white supremacists reject Christian movements is explained—

“I’m an Odinist, and I really wish that all this Christian Identity stuff would just like fade away…me and a lot of my friends just think that it’s the stupidest thing around—Christian Identity. I mean, I believe Christianity is Jewish. I mean, in nature, Jesus Christ was Jewish—it comes from the Middle East—it’s a Middle Eastern religion. I don’t think it’s for us as a racial movement—why should we take a Jewish religion if we’re so anti-Semitic?”

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Neo Druidism In Britain

The origins of the modern Druid Revival lie in speculation about the historical druids in Early Modern 17th century Britain. William Blake, the artist and poet, was among those who used the image of bards and druids symbolically in his poetry. In Blake’s mythos, bards are cast as the noble and admirable advocates for imagination (“Divine Imagination” as Blake characterized it). Druids, on the other hand, were used most often by Blake in a negative way to symbolize priesthoods of Literalism without imagination. In this poetical symbolism, Blake was inspired by current theories of certain scholars of his day which speculated that the British druids were in fact a remnant of the antediluvian religion of Noah and Adam in the Biblical mythos. Some saw them as the martyred exponents of the true religion taught by God in the Garden of Eden, as distinct from Christian religion as it later developed, which was seen by Nonconformists such as Blake to be corrupt. The theory that ancient druids were the true inheritors of the ancient Patriarchal religion was a move intended to make “True Religion” something British rather than foreign. Such a theory turned on its head the previous view of churchmen that druids had been bloodthirsty pagan priests who worshiped “devils” and were quite rightly stamped out by the superior culture of the Romans.

A more positive view of the druids, portraying them as wise old men arose with the northern European Romantic movement of the eighteenth and nineteenth century. One of the key proponents of the idea that the bards preserved a purer and more universal religion that transcended sectarianism was the Welsh Iolo Morganwg. His writings, though now acknowledged to be partly his own invention claimed to be based on manuscript sources and oral traditions in Wales. His work led to the establishment of the Welsh Gorsedd of Bards and influenced the forms of the Welsh National Eisteddfod, celebrations of British culture as distinct from that of the conquering English. The romantic positive figure of the druid and the bard became powerful images within the Welsh and Irish nationalist movements.

In 1964, George’s son Robert MacGregor Reid, then chief of the The Druid Order, died, and Dr Thomas Maughan was elected as his successor. Following a differing amongst some senior members, Ross Nichols founded the Order of Bards, Ovates, and Druids, fully recognizing those three grades in a way that is not formalised in The Druid Order. The Order of Bards, Ovates and Druids now represents the largest body of organized Druidry in the world, with over ten thousand members.

Recent decades have seen an explosion of druidic orders and groups in Britain, including the Loyal Arthurian Warband (founded and led by British activist Arthur Uther Pendragon, self-declared reincarnation of King Arthur), the British Druid Order, the Secular Order of Druids, the Glastonbury Order of Druids and so on, with the Council of British Druid Orders set up in 1989 to enable meetings and discussions between different Orders to take place. In February 2003, The Druid Network was launched; its aim is to be a source of information and inspiration about the modern druid tradition, its practice and its history.

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The Religion Of The Teutons

Book: The Religion Of The Teutons by Chantepie De La Saussaye

THE present volume may be allowed to plead its own cause its plan and scope are explained in the Introduction. It is for critics to decide how far the author has succeeded in his task, and wherein he has failed. It is the hope of the author that his book may at all events prove useful in conveying some definite information on controverted points, the more so as the excellent work of F. B. Gummere on Germanic Origins, which is the only English work of a general character, covers for the greater part a different field.

I wish to express my gratitude to several scholars who have had considerable share in the production of this book. Without the repeated and earnest solicitation and the encouragement received from Professor Morris Jastrow, Jr., of the University of Pennsylvania, this book would not have been written. Its appearance in English is due to Professor B. J. Vos of the Johns Hopkins University, who, in view of his own deep interest in the subject, was especially qualified to undertake the translation. The first eleven chapters also published in Dutch have been carefully revised by Professor B. Symons of the University of Groningen, who has read the proof sheets with the keen eye of the specialist, and whose numerous suggestions have frequently proved of value in controlling and correcting my own views.

In the chapters devoted to mythology my obligations are less direct. I have, however, gratefully made use of the material collected in the latest and best works, and more especially of the excellent sketch of Mogk in Paul's Grundriss der germanischen Philologie. The general reader may, however, be assured that I have never accepted data without verification, and the scholar will observe that my conclusions frequently differ from those embodied in recent publications. It is my hope, also, that the historical method adopted in the work, and the endeavor to maintain a sharp distinction between what we actually know and what we do not know, may be esteemed advantages which will in a measure redeem other possible imperfections. (P. D. Chantepie de la Saussaye)

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Ways Of The Asatru

Book: Ways Of The Asatru by Michael Smith

There are two issues which I would like to bring to the reader's attention concerning this book. The first would be that this book should not, by any means, be considered an absolute authority on Asatru. The reader is encouraged to read other books, do research, and explore their own hearts to find their own religious and spiritual truths. The main reason for that would be because of the second issue I have to briefly make note of.

The second would be that regardless of all, Asatru is chiefly a religion of the individuals' spiritual path. Although there is a strong sense of community that is encouraged, it is up to the individual to find what rings true to them for their own spiritual health. Asatru itself is a religion of fairly broad guidelines. It is up to the individual to decide where within those broad guidelines they lay in what they believe.

So please, dear reader, I will be bold in giving you a set of "rules" for those who decide to research or become Asatru. Rule # 1 is: Be your own scholar. Asatru is a religion with homework. This extends to not just contemporary writers but, to authors in the fields of linguistics, history, archeology, and other scholarly fields of study. All can help you in your spiritual quest. Rule # 2 is: Always get different perspectives. This is a religion that has its roots in the past, but is (and must be!) evolved within modern context. And it must and will evolve as the future unfolds.

This book has been screaming to come out of my head for quite some time. Folks over the years have asked me, "Why don't you write a book or something?" My response was usually a humorous, "Don't you think I drive enough Asatru folks nuts already?" Then I started thinking about it more seriously as my 12th anniversary of becoming Asatru came closer, and figured it was time to unleash my brain upon the masses. I only hope it helps some folks on their travels. As I know, just writing it has helped my own. Also, the fact that every time there’s a good beginner book out, it goes out-of-print. This way, by self-publishing, it won’t go out-of-print.

Lastly, I'd like to thank the folks who kept pushing me to do it and whom I've found their friendships and debates helpful. I'd like to thank all of Raven Kindred North, Vingolf Fellowship, Medoburg Kindred, Tim McKinney (co-founder of Athelingulf Fellowship), and the countless individual Asatru folks who I've harassed, infuriated, and got into huge debates with over countless thoughts, theories, and beliefs. Without challenge, the mind never evolves and grows.

But most of all, I want to thank my beautiful wife, Catheryn, my precious daughter, Freyjadis, and my strong son, Tiarnan, for being my highest inspirations. - With Honor, Michael J. Smith

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The Anglo Saxon Sagas

Book: The Anglo Saxon Sagas by Daniel Haigh

Daniel Henry Haigh (7 August 1819 — 10 May 1879) was a noted Victorian scholar of Anglo-Saxon history and literature, as well as a runologist and numismatist.

Although Haigh did not have any formal academic training, he dedicated himself to the study of Anglo-Saxon history and literature, and wrote two influential works on Anglo-Saxon history, The Anglo-Saxon Sagas and The Conquest of Britain by the Saxons, both published in 1861. He also wrote several monographs on Anglo-Saxon Numismatics, and a number of studies of Anglo-Saxon runic inscriptions. However, his transcriptions and interpretations of runic monuments have been criticized by Raymond Page as "often erratic, showing an eagerness to find runes where none exist". He also studied Egyptian hieroglyphs and Assyrian Cuneiform inscriptions, contributing several articles to Zeitschrift fur Agyptische Sprache und Alterthumskunde.

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Revival Of Paganism In Modern Iceland

Another revival, this time based on folklore and historical research rather than on mysticist speculation, took place in the late 1960s and early 1970s. In Iceland, Asatruarfelagid, led by farmer Sveinbjorn Beinteinsson, was recognized as a religious organization by the Icelandic government in 1973. In USA, around the same period, Else Christensen began publishing "The Odinist" newsletter and Stephen McNallen began publishing a newsletter titled The Runestone. McNallen formed an organization called the Asatru Free Assembly, which was later renamed the Asatru Folk Assembly (AFA) . The AFA fractured in 1987-88, resulting in the creation of the Asatru Alliance, headed by Valgard Murray, publisher of the "Vor Tru" newsletter. Around the same time, the Ring of Troth (now simply The Troth) was founded by other former members of the AFA.

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Modern Beliefs Of Pagans

I am not presumptuous enough to believe that these should be everyone's beliefs, nor am I egotistical enough to believe that these beliefs are mine alone. However, they are mine. I have formed these beliefs as an individual from the experiences in my life.

Organized Religion:

A mass of people led by individuals that may, or may not, have your best interests at heart. Usually the guiding religious leaders are so high up, and so far removed from the public that it's difficult (at best) to distinguish one from the other. I avoid organized religion because these groups have been known to use their influence or manpower for not so lofty goals. Furthermore, I think a set package of beliefs (a.k.a. Moral Combo Meal) ends up with a lot of people not really knowing what they believe in (as opposed to what they think they should believe in). To my mind this is a sad state of affairs. Some people do need an organized religion for guidance in their life. For them, I guess the system works fine.

Religious Leaders:

These people are just like everyone else... People. Have some used others for their own ends? Yes. Have they used their position or a connection with their deity to convince people to do their bidding? Certainly. Do some religious leaders just want to save souls, and guide people to do the right thing? Absolutely. Do some just want to do their part to help others, and make the world a better place? Without question. So honestly, it's impossible to know about an individual until you have met and interacted with that individual, just like everyone else. However, do keep in mind that any world leader (Such as the President of the United States, or the Pope), will only get the power they have if they want that power. This process also usually involves a lot of toe-squishing.

Jesus:

Good guy, lots of great ideas. An awesome philosopher, and an excellent teacher. I'm glad he was around. Was he the son of God? Yes, just as each one of us is the son or daughter of God. Is he my savior? No, he's dead... Besides, what do I need saving from? I don't believe that I'm being judged by any greater power, nor do I believe in Hell.

Gardner:

Gardner was an intelligent man with a creative mind. He was also a dirty old man who at times had questionable methods, and even more questionable motivations. Don't get me wrong, many of us owe a lot to Gardner, and I do respect him. There are times though, to me, some of his ideas seem ill-concieved or improperly researched.

Homosexuality:

I am not a homosexual, but I don't mind if anyone else is. These, to me, are the three blessings of relationships: You are blessed once if you know who you are. You are blessed twice if you have come to terms with this, are comfortable with it, and find it a source of strength and identity. You are blessed thrice if you can use this as part of a starting point for a mutually intimate relationship.

Abortion:

Not right for me, but mostly because that has to do with my views on sex, and whom I'd be having sex with. As with many other things, the morals that really count are the morals of the individuals involved, and how they feel about the procedure.

Cloning:

Cloning is the abandonment of the cycle of Nature that causes bubbles in evolution. The two most popular reasons would be to either create the illusion of immortality or to generate a subservient workforce of some kind. This concept is a near abomination to my mind.

Drugs:

Drugs (including alcohol) are for those who wish to alter their state of being, either physically or mentally. Personally, I like who I am, and I like my current state of being so I largely refrain from all kinds of drugs. I only take cold or headache medicine when I am really miserable (and thus wish to change my state of being). I make a special effort to avoid habit-forming or addictive drugs (the more potent/addictive, the more I avoid them).

Guns:

Guns are designed to kill things. I've gone out target shooting with my brother. Some people really get a kick out of doing this. I think target practice with a bow is more challenging and interesting. Some people say guns have their place, and I'm sure they do. That's fine with me, so long as their place is as far away from me as possible.

Firearm Rights:

The 2nd Amendment to the Constitution was designed to allow the populace to hold a revolution if they thought there was a need. In this day and age, without proper weapons a revolution would be near impossible. Therefore, to uphold the purpose of the 2nd Amendment it makes sense that citizens be allowed access to military-grade firepower.

Cell Phones:

Driving while talking on a cell phone poses a danger to yourself and to those around you. Talk or drive, not both.

Vegetarianism:

I was made to be an omnivore. I crave meat, I can consume it and digest it without difficulty. I have no problem with this. Being cute is not an excuse to not be nutritional (or tasty). To sustain our own life, other lives, (plant or animal) must end. This is the way Mother Nature works. Some would prefer plant deaths to animal, and that's fine for them. Ok, a good vegetarian diet can be better than a good omnivore diet. Oh well.

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Heathens And Heathen Faith Some Frequently Asked Questions

Book: Heathens And Heathen Faith Some Frequently Asked Questions by The Troth

Perhaps the best-known heathen god is Odin. He is the god of many things: inspiration, ecstasy, poetry, healing, and death; it was he who won knowledge of the mysteries of the universe which we call the runes. Thor is the god whose great might we feel in thunderstorms. The lightning is his Hammer, the weapon with which he defends Midgard, the world of humans; the rain that he brings makes the fields fruitful. Tyr is the upholder of right order and justice, both among humans and in the entire universe. Frey is invoked for peace and plenty; he and Odin were also the founders and protectors of many dynasties of Heathen kings. His father Njordh watches over the sea, ships, sailors, wealth, and trade.

Our Goddesses are no less holy and mighty than our gods. Frigga, whom we see as Odin’s wife, protects homes and families. Freya rules over magic, sexuality, and riches; she also takes half of those slain in battle. Idunna tends the golden apples that keep the gods young; she inspires new strength and joy to spring up in our hearts. Skadhi’s might is seen in the winter; Ostara is the bringer of spring. Earth herself is a mighty goddess, who gives food to all.

These deities were known by different names in different Germanic cultures—in Anglo-Saxon England, for example, Odin was Woden and Thor was Thunor. There are many other deities who were and are worshipped. Often, a Heathen will choose one of the gods or goddesses as a special patron and friend—or perhaps be chosen by a patron deity. However, Heathens honor all the Gods and goddesses of the North. Heathens believe in and honor spirits of the home and the land, who can be helpful in many ways if treated well, or disruptive if ignored. Heathens honor their own worthy ancestors as well. Check out the Troth resources, listed on the back of this pamphlet, to find out more about our gods and ways.

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Practical Candleburning Rituals Spells And Rituals For Every Purpose

Book: Practical Candleburning Rituals Spells And Rituals For Every Purpose by Raymond Buckland

This trusted guidebook by popular author Raymond Buckland has introduced candle magick to more than 300,000 readers. From winning love to conquering fear, obtaining money to improving relationships, Practical Candleburning rituals is filled with simple candle rites that get real results.

Newly updated and re-organized, this edition includes thirty-seven rituals-adapted for Christians and Pagans-that can be performed at home with readily available materials. No prior magickal knowledge is necessary. Diagrams and simple instructions make this candle magick primer an ideal practical guide for beginners.

Ray Buckland has been actively involved in the occult for over fifty years and was responsible for introducing Gardnerian Wicca to the United States. He has written over two dozen books; has had numerous Articles published in magazines and newspapers; has appeared on many TV shows; and has worked as a technical advisor on movies and stage productions. I am very lucky to know Ray, and the metaphysical world should be thankful that he shares his learning with us.

Practical Candleburning Rituals is one of his most popular books, and rightly so. Hundreds of thousands of people use it as a guide to simple, practical, powerful, and usable magic on a daily basis. There are three reasons you should use this book, too.

First, if you have never done any sort of magic before, this book is an ideal introduction to the subject from a practical point of view.
Second, although many people are involved in Pagan religions, many others are involved in Christianity. Most of the rituals in this book are presented in two ways, one for Pagans and one for Christians. This book can really be used by just about anyone.

Third, by practicing the techniques in this book, you'll learn the underpinnings of magic. In no time you'll be able to come up with your own rituals based on the ones listed.
When you can design your own rituals, and be successful with them, you will truly be a magician. And the place to start is with this book.

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Icelandic Poetry Or The Edda Of Saemund

Book: Icelandic Poetry Or The Edda Of Saemund by Loptsson

The Poetic Edda is a collection of Old Norse poems primarily preserved in the Icelandic mediaeval manuscript Codex Regius. Along with Snorri Sturluson's Prose Edda, the Poetic Edda is the most important extant source on Norse mythology and Germanic heroic legends.

Codex Regius was written in the 13th century but nothing is known of its whereabouts until 1643 when it came into the possession of Brynjolfur Sveinsson, then Bishop of Skalholt. At that time versions of the Prose Edda were well known in Iceland but scholars speculated that there once was another Edda—an Elder Edda—which contained the pagan poems which Snorri quotes in his Prose Edda. When Codex Regius was discovered, it seemed that this speculation had proven correct. Brynjolfur attributed the manuscript to Semundr the Learned, a larger-than-life 12th century Icelandic priest. While this attribution is rejected by modern scholars, the name Semundar Edda is still sometimes encountered.

Bishop Brynjolfur sent Codex Regius as a present to the Danish king, hence the name. For centuries it was stored in the Royal Library in Copenhagen but in 1971 it was returned to Iceland.

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Norse Mythology A To Z

Book: Norse Mythology A To Z by Kathleen Daly

"Norse mythology A to Z, Third Edition" examines the characters, objects, and places whose stories make up the folklore of the Norse people, who lived in the region known today as Scandinavia. Passed down through the generations by word of mouth and finally written down in the 13th century and later, these myths include tales of gods and goddesses; heroes, giants, and dwarfs; and serpents and dragons that inhabit enchanted realms. This colorful volume brings to life many of these Nordic myths. Entries of this title include: the most famous gods and goddesses, such as Odin, Thor, and Freya; plants and animals important to Norse mythology, such as the oak tree and the eagle; stories and poems, such as "Treasures of the Dwarfs" and the "Poetic Edda"; and, much more.

The term mythology can refer to either the study of myths or a body of myths. For example, comparative mythology is the study of connections between myths from different cultures, whereas Greek mythology is the body of myths from ancient Greece.

The term "myth" is often used colloquially to refer to a false story; however, the academic use of the term generally does not pass judgment on its truth or falsity. In the study of folklore, a myth is a symbolic narrative explaining how the world and humankind came to be in their present form. Many scholars in other fields use the term "myth" in somewhat different ways. In a very broad sense, the word can refer to any traditional story

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The Heroes Of Asgard

Book: The Heroes Of Asgard by Annie Keary

This is a complete telling of the Norse Gods of Asgard from their mythical creation to Ragnarok (The Twilight of the Gods). This is an action pack tale with giants and elves Gods and mortal men.

Evidently, when they wrote the Edda (12thC Norse poem collection) (13thC Norse poem collection compiled by Snorri Sturluson, Containing Norse myths, poems, and treatise on poetry) they were not aware of English. However, there is no excuse for the later translations. If you want to know the gods and their story, but have no time to cut though exotic lengthy prose, then this is the book for you. The stories are straight forwarded and have a contemporary feel. Still they are of the time and place they should be and not superimposed on today's century.

The illustrations add a dimension to the stories. Being in a sketch form adds to your imagination and helps explain some concepts.

After the introduction the chapters are:
Odin
How Thor went to Jotunheim
Frey's Wooing
The Wanderings of Freyja
Inuna's Apples
Baldur's Death
The Binding of Fenrir

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The Reformed Druids Of North America

While modern Druidism came to North America first in the form of fraternal druidic organizations in the nineteenth century and orders such as the Ancient Order of Druids in America were founded as distinct American groups as early as 1912, the Neopagan branch of Druidism can be traced to one particular root in the Reformed Druids of North America, which was founded by protesting college students. The history of this organization is interesting and one of the best documented histories of any neo-druidic organization.

The founding of the first congregation of the Reformed Druids of North America, or RDNA, at Carleton College, Northfield, Minnesota, in 1963, though not itself Neopagan proved influential in the birth of other Neopagan organizations. Carleton’s requirement at the time that each student participate regularly in religious services (of the student’s choice) caused a minor rebellion among several students who started calling themselves “druids”. This tongue-in-cheek religion was designed initially primarily to challenge the administration’s attempt to enforce religious attendance. It developed its own religious practices (to conform to the college’s definition of “regular religious services”), which to the astonishment of the founders began to draw increasing numbers who saw them as a legitimate spiritual outlet.

The original RDNA services involved periodically gathering in a wooded area, or “Grove”. Meetings involved several possible components: the ritual consumption of “spirits” (Scotch whisky or Irish whiskey blended with water) called “the water of life” (uisce beatha, or whisky), the singing of religious songs, the performance of ceremonial chanting, and, a meditation, occasionally a sermon, typically exploring other religious traditions. RDNA celebrated the solstices and the High Celtic days of Beltane, Lughnasadh, Samhain and Imbolc). Some later Reformed Druid groups added the equinoxes. These high days are celebrated with religious songs, dancing in circles, and other festivities. Various individuals will also have their own private ceremonies. Often small groups will break off and perform their own separated ceremonies before rejoining the general group — these groups are often split along initiatory lines as those of higher degree work their own ceremonies.

Individual choice is a major theme of Reformed Druidism, as is ecology and the principle of living lightly on the land.

The major gods are, in RDNA liturgy, the Earth-Mother (addressed as “our Mother”), seen as the personification of all material reality, Beal, the personification of nonmaterial essence, and Dalon Ap Landu, the Lord of Groves. Some individuals prefer to devote most of their praise, however, to other gods, like Health or Music (usually also named in Gaelic). And “A Druid Fellowship” has various scholastic posts and honors, though usually in the arts as devoted to religious praise rather than as formal studies.

Neo-druidism is often considered a Neopagan religion, though some orders consider Druidry to be a philosophical and spiritual movement rather than a religion along the lines of the major religions with centralized authority structures. It is important, however, to realize that the founders of RDNA intended it to complement or supplement “organized” religion, not to supplant it; most of the founders were practicing Christians. They were very surprised when RDNA continued after the college repealed the religious attendance requirement. As someone put it, “Apparently our disorganized religion appealed to those who couldn’t stomach organized religion!” Present-day adherents range from those who are exclusively neo-druids to those for whom it is, indeed, a complement to another faith.

Free eBooks (Can Be Downloaded):

Solomonic Grimoires - The Emerald Tablets Of Hermes
Max Heindel - The Message Of The Stars
Melita Denning - The Foundations Of High Magick
Anonymous - The Prayers Of The Elementals

The Deer Man Ritual

In Italy there still remains a very old tradition related to the stag figure. On the last Sunday of carnival, at Castelnuovo, an annual festival takes place known as the Red Deer Man ritual or festival. It features four primary figures: the Deer man, the Deer Woman, the Fairy Wizard (the Martino), and the Hunter. The Deer Man and Woman dress in hides, with the man wearing a set of antlers and both figures wearing a necklace of cowbells. The Martino is dressed in white with a cape and wears a conical hat. He carries a wand and represents the fairy of the mountains.

The festival begins with the sound of cowbells coming out the forest and down the hill. Soon the Janare (witches) appear, after which they run about the village dashing in and out between the houses. This is followed by the appearance of the Deer man and Deer Woman. The Deer Man runs through the crowd like a wild beast chasing the village people. Next the Martino appears and tries to calm the Deer man using his wand. Eventually the Deer Man grows calm and then the Martino places a rope around the Deer man and Deer Woman. Joined together in this way the Deer Woman becomes affectionate with the Deer Man. However the wild nature of the Deer Man soon returns and he tries to break his bindings. Suddenly the Hunter appears and slays the Deer man and Deer Woman. The people then grieve for the slain Deer Woman. Slowly the Hunter approaches two bodies then blows into their ears, which brings them back to life. The Deer Man and Deer Woman arise and go back up the hillside into the forest. The witches return to the village plaza and assemble around fire where they dance accompanied by musicians playing the flute and the bagpipes.

There are several noteworthy features of this festival or ritual event. The first is the appearance of the witches who come from the mountain woods. There appearance in the village announces the consort pair of the Deer man and Deer Woman. This associates them with the horned figure and his consort, a theme long associated with the witches' sect.

The second thing of interest is the fairy being known as the Martino, a theme also intimately connected with old witchlore. The Sicilian fairy cult is perhaps the most well-known of such themes.

The third area of interest is the Hunter who returns life to the slain deer. This is a classic tale of "the hunter and the hunted" and one that appears in the writings of folklorist Joseph Campbell. Essential to this mythos is the idea that the slain animal must be restored to life in exchange for providing food and fur/hide. Traditionally a piece of the deer's antler was taken and worn by the hunter, who later danced around a fire in honor or the slain beast. His dance animated the deer and restored it to life somewhere back out in the forest.

Of final interest is the absence of Christian elements in the Deer man ritual. This reveals its great antiquity and the survival of a pagan celebration into modern times.

Books You Might Enjoy:

Thomas Moore - Candle Magick For Love
Charles Baize - Pagan Scriptures
Aleister Crowley - Ritual Viii
Zoroaster - The Chaldean Oracles
Vovim Baghie - The Grand Satanic Ritual

Pagans Divination In Spiritual Practice

Many Pagans incorporate divination into their spiritual practice. Divination practices from around the world, including astrology, Tarot, Runes, the I Ching, Ogham, and the use of a pendulum as a dowsing tool, all are common within the pagan community. Some divinatory practices are culturally specific and therefore may be particularly common within specific traditions; for example, the runes are especially popular with Norse Pagans, and the Ogham with druids or other Celtic Pagans. Divination can be used as a means of predicting the future, but often Pagans will bring a more sophisticated spiritual sensibility to their divination practice, engaging in it to seek guidance from the gods and goddesses and insight into their own unfolding spiritual growth and development. Some Pagans may do readings for others, and particularly gifted ones may offer their services professionally through a metaphysical bookstore or at a psychic fair. But many read strictly for themselves or for close friends, seeing divination as an intimate spiritual practice rather than a mere form of entertainment or fortune telling.

Since Pagans often resist the idea that "spirituality" is somehow distinct from the rest of life, ultimately almost any activity can be embraced as a part of a spiritual practice. Camping, hiking, gardening, nature photography, drawing or other creative pursuits, the practice of herbalism or the use of essential oils, incense making, the preparation and use of folk healing remedies - these are some of the many practices that can be incorporated into daily life with a clear recognition that such activities have spiritual meaning. Ultimately, every Pagan is responsible for developing his or her most meaningful practices.

Books You Might Enjoy:

Eliphas Levi - The Ritual Of Transcendental Magic
Barbara Obrist - Visualization In Medieval Alchemy
Anonymous - Divination Spreads

Pagans Clergy

With influences as diverse as ancient mystery religions, shamanism and indigenous spirituality, 19th-century occultism, and the anti-authoritarian ethos of the 1960s counterculture, many pagan communities today feature a priesthood that is unpaid, relatively easy to enter, and collaborative in its leadership style. Few, if any, groups concentrate authority and leadership in a small number of clergypersons who minister to a large community of laypersons. Instead, Pagan communities typically will ordain many - if not most or all - active and committed members to positions of ritual, educational, and/or organizational leadership.

Not only are both men and women eligible for clergy positions within Paganism, but many groups actually favor women. Many wiccan communities regard their High Priestess as first among equals, and organize both new and existing covens around the leadership of the High Priestess. Generally the only groups that prohibit one gender or the other from assuming leadership positions are those that limit membership in general to just one gender. Likewise, groups rarely if ever limit ordination on account of sexual preference or relationship status.

Few Pagan seminaries exist; most local covens and groups provide their own training for future clergy. The largest pagan seminary is Cherry Hill Seminary, an online educational institution. Otherwise, in keeping with the non-professional status of most Pagan clergy, training typically does not involve traditional academic coursework (although some groups might require candidates to complete university-level coursework in clinical pastoral education or counseling). Rather, training is provided in a small-group or in a one-on-one format, focusing on oral instruction rather than the study of assigned texts. Groups generally provide instruction with a strong practical component, with students engaging in ritual leadership, ritual design, the development of psychic skills, organizational or administrative classes, and teaching of newcomers as part of their overall training.

Some Wiccan and other Pagan communities feature a rite of passage or initiation ceremony to mark progress in the spiritual life as well as attainment of priesthood or leadership responsibility. Not all groups equate initiation with ordination. One common structure within wicca is a three-degree initiation process, with new students receiving training and instruction culminating in three separate levels or degrees of initiation (often spaced a year or more apart). Some groups regard first-degree initiates as priests or priestesses, while others consider only second- or third-degree initiates to be ordained clergy.

Books You Might Enjoy:

Charles Baize - Pagan Scriptures
Nathaniel Harris - Liber Satangelica
Aleister Crowley - Poems
Aleister Crowley - Duty
Anonymous - Satanic Pagan Calendars

Egyptian Paganism

There are some traditions of modern paganism that follow the structure of the ancient Egyptian religion. Typically these traditions, sometimes referred to as Kemetic Paganism or Kemetic reconstruction, follow basic principles of Egyptian spirituality such as honoring the Neteru, or deities, and finding a balance between man's needs and the natural world. Like many ancient cultures, such as the Greeks or Romans, the Egyptians incorporated religious beliefs into their daily lives, rather than keeping them separate.

For members of most Kemetic groups, information is gained by studying scholarly sources of information on ancient Egypt. There are a number of smaller subgroups within the Kemetic framework. These include -- but are certainly not limited to -- the Ausar Auset Society, Kemetic Orthodoxy, and Akhet Het Heru. In these traditions, there is an acknowledgement that each person has their own individual interactions with the Divine. However, these experiences are also measured against historical and scholarly sources, to help avoid the trap of unverifiable personal gnosis.

In addition to the Kemetic reconstruction movements, there are also many groups that follow Egyptian gods within a Neopagan framework, utilizing the northern European Wheel of the Year and wiccan sabbat dates.

Books You Might Enjoy:

Tuesday Lobsang Rampa - Tibetan Sage
Ea Wallis Budge - The Egyptian Heaven And Hell
Anonymous - Pagan Stones And Gems
Sepharial - A Manual Of Occultism

Self Discipline In Dark Paganism

There are those who aren't afraid to practice black magic as part of this spirituality. Some dark Pagans are wiccans and follow the Rede how it was originally interpreted where self defense is seen as not only acceptable but as a duty.

No magic is taken lightly by those serious about their work however, especially magic that could cause harm. The karmic concept of cause and effect is a serious consideration, and the practitioner accepts full responsibility for their actions.

It would be hypocritical to suggest that there aren't those who take this approach to extremes. Since looking at our desires is part of seeing our true selves and magic is the art of bringing our will to bear, some mistake harmful magic as shadow work. Self discipline is as important to the sincere dark pagan as it is to others.

Taking any spiritual approach to an extreme is seen as a weakness that needs to be dealt with honestly. Of course, there will be others who see this as a trend to be worn like a new pair of shoes only to be discarded when the shiny veneer wears off.
The Soul of a Dark Pagan

For many in dark Paganism, there is an affinity for dark and shadowy things which bring comfort to the soul of more than anything else can. Even so, it is a step towards the dark in as much as it is a step away from a light-only way of looking at the world.

Books You Might Enjoy:

Aleister Crowley - Intro Magick
John Coughlin - Out Of The Shadows An Exploration Of Dark Paganism And Magick
Israel Regardie - The Art And Meaning Of Magic
Steve Roberts - Zhine Tibetan Dream Yoga

Paganism Grows In The Usa

For most Americans, Labor Day marks the end of summer. But some will observe the season's decline next week with an ancient harvest festival called Lammas. These people view the changing seasons as spiritual events, and the Chicago Tribune newspaper calls their religion paganism - the fastest growing faith in North America.

For many, Paganism conjures mysterious, primitive, and anti-Christian images. But at an introductory pagan course in Seattle, it fits into the 21st century lifestyle of more and more Americans.

Pagan chanting sounds like something from an ancient, exotic ritual, perhaps for sacrificing an animal, a virgin, or the like. Actually, it is "Ceremonial Magick," intoned in Greek by a young, bearded man with his long, dark hair tied back. "Hello, I'm Robert," he said, "and I'm a former pastor of Our Lady Of The Earth And Sky here in Seattle, and we're teaching a class today called Skiing the Magical Bunny Slopes, which is an introductory course on Magick, wicca and Neo-Paganism.

In the small, carpeted basement of a New Age bookstore, Robert and two female instructors are circled by a dozen young Seattlites, mostly white women, who are curious to learn about becoming Pagans.

Paganism refers to the ancient religions of indigenous Peoples, from Indian Shamanism to Celtic Druidry, in which multiple gods personify nature. Pagans believe that human life closely connects with the environment, and they emulate natural cycles through rituals of chants, dances, and symbols of nature.

Twenty-year-old Pleni Speenya is one of the few male students in the paganism class. His path to Paganism began like many of his classmates' he doubted the Christian faith in which he was raised, and so began exploring other religions for answers.

The answers came to him in a late-night discussion with a Christian, a Jew, a Muslim, and a Pagan. "I was listening to their different conversations and stuff," he said, "and I noticed that the Pagan tended to touch upon a lot of the things that I found disagreeable with Christianity, and he started to put answers to it that I agreed with, answers that I was like, yeah, you know, I mean, I previously believed these things, but I wouldn't say that because it was against Christianity and I was supposed to be a good Christian and so of course I'd have to hush-hush about that kind of stuff, you know. Everything just started fitting into place, and it was like I found something I had been looking for this whole time."

Pleni Speenya and his classmates find something in Paganism that they haven't been able to get from their parents' churches. But the religions they're shying away from actually share roots in the faith they now seek.

Ted Fortier is an anthropology professor at Seattle University. He said, "Mainstream religions are built on pagan concepts - the estrus cycle, the Easter cycle itself, the renewal of the earth, the ideal of what dies rises again to new life and that humans have some kind of agency in this. The pagan roots, the earth roots, are very ripe and important in contemporary Christianity and contemporary Buddhism, all the great religions."

Paganism and mainstream religions have other things in common, including denominations. One such pagan denomination is called Wicca. Professor said, "It's a very simplified paganism. wiccans usually are associated with gardeners, and it certainly has a lot to do with environmental consciousness and raising the role of women up in the world as well. wiccan religion looks at the goddess as being the important deity."

Saying something like "Goddess bless" may sound peculiar at first. But in Wicca and Paganism in general, female as well as male deities are revered. Some men may find this aspect uninviting, but Pagan church organizers, such as Libya Vogt, promote their faith to men and women equally. She said, "I think it does attract men. I think it attracts men who are comfortable in their masculinity. I think that traditionally a lot of Western religions have been very male-focused. Maybe something that our faith allows is, it encourages a connection with the feminine."

It is difficult to determine how many Pagans there are in the United States. Many keep this religious association private to avoid prejudice. People often assume Pagans are evil and dangerous, associating them with secret societies and Satanism. But Professor Fortier says Pagans are ordinary people. He said, "It could be the grocer, it could be the banker. They come from all walks of life. I know many practicing Catholics, for instance, and other denominations who regularly celebrate the phases of the moon in Wiccan ceremonies or Pagan-type ceremonies."

The class ends with a benediction, and the dozen students have taken a step closer to becoming pagans. As one of the world's oldest and fastest growing religions, Paganism, it seems, still speaks to those searching for something to believe in.

Books You Might Enjoy:

Aleister Crowley - Thumbs Up
Aristotle - On The Soul
Aleister Crowley - The Drug Panic