Over the past couple of months, I’ve been seeing a growing noise on Facebook and other social media platforms that is staunchly anti-prayer. Generally, this occurs most strongly after some horror or disaster wherein people will post “my prayers are with you.” Immediately the social justice crowd pushes back, questioning both the relevance and efficacy of this sentiment. Let’s be honest; most people post such platitudes because they are moved, they care, but are (or feel) otherwise helpless to impact the situation. It is an expression of care, goodwill, and perhaps even solidarity. Take that for what it’s worth; I personally, don’t see anything wrong with it. I see a great wrong with dismissing prayer, however, and of course, those dismissals never stop with the aforementioned social situations but ever and always leech into our communities, which already struggle with understanding, prioritizing, or practicing devotion well (It’s not, after all, as though we are surrounded in our everyday lives and communities with good devotional models. I think we all struggle with this at times one way or another).
To dismiss prayer as a powerful and effective practice is to cripple our devotional lives and our relationship with our Gods. Over the years, I’ve seen many Pagans and even Polytheists dismiss prayer as something Christian. Well, it’s not. The earliest recorded prayers date from Sumer, written to the God Nanna and the Goddess Inanna. We have surviving prayers from Greece, Rome, Egypt, to name but a few polytheistic cultures. Polytheists prayed. It’s one of the fundamentals of practical religion.
Why are we so eager to render ourselves mute before our Gods?
To hold someone in prayer does not mean that one does nothing else. If there is more that one is able to do on a practical level, then it goes without saying that one should do that. I’m reminded of the Benedictine motto: ora et labora (pray and work). It’s not an either/or situation.
Furthermore, having a consistent prayer practice to the Gods and ancestors is one of the best ways to maintain devotional clarity, to keep the lines of communication open, to strengthen those devotional relationships, and to grow in faith, devotion, and grace. Cultivating hostility or contempt toward what is in fact one of the most powerful tools we have in maintaining our spiritual worlds is short sighted and frankly stupid. To pray is to open a line of ongoing communication with our Gods. It is to approach Them as petitioners, it is to give thanks, it is to express our love and adoration and a thousand other things. It provides Them with an opportunity to act in our lives and in our world. It provides us with an opportunity to accept, again and again, Their grace.
What we are instead tasked with is learning how to pray effectively. While set, formulaic prayers can be enormously powerful, it’s not enough to just say any words. Proper prayer is a matter of preparing our minds and hearts. Our hearts need to be receptive to our Gods. Our minds need to be committed and focused on this process. It’s one of the key devotional disciplines that no one seems to talk about anymore.
Ironically, as we pray, we learn how to pray and to do so more effectively. It is not in the capacity of any human being to compel the Gods. But we can reach out to Them, we can ask, and most of all we can trust that we have been heard. Prayer is powerful in part because it allows us to stand in perfect, active alignment with our Holy Powers. The more we do that consciously, the more we are changed and perhaps even elevated by the process.
Because it allows us to stand consciously in that alignment, it is a potent protection against all that is inimical to our Gods and Their ways. It reminds us, purifies us, re-aligns us again and again into our devotion. Every time we pray, we recommit ourselves to our traditions and our Gods and to living in ways that cultivate piety.
Remove purification, sacrifice, devotion, and prayer and what do you have? Certainly, not a religion.
Tonight, I was talking to a couple of apprentices about their upcoming work (they’re all doing well, but as ever, the reward for work well done is more work). I made the comment that “there’s our time and then the right time.” In other words, there’s when we want to do something or think we’re ready to do something, and there’s when the Gods and ancestors determine a thing should be done.(1) In between, there’s usually a hell of a lot of whining and procrastinating! Granted, during this discussion I was thinking every bit as much about my own work and its failures as anything my apprentices are doing (who by and large do not procrastinate and are in fact, very deeply devoted), in large part because it reminded me so strongly of something my adopted mom said to me once. She was doing something for the Goddess Frau Hölle (I don’t recall what) and I asked her if it could wait. She then asked me what was more important, our inconvenience or doing the relatively simple thing the Deity asked when it should be done? In other words, we’re in these committed relationships and that means prioritizing something over our own convenience or inconvenience. It is the least we can do, she said, given the tremendous honor of loving Them.
This is a difficult thing actually, because I am lazy as hell. I struggle with chronic pain; I’m usually tired, and quite often resentful when told to do something. It’s sometimes hard not to balk at what I know are my devotional obligations – even when I very much want to meet them (I think this is termed ‘cussedness’ in the south lol). But even more, and far more importantly, I like to be in the proper devotional headspace when I do things for the Gods and ancestors. To my shame, I’ve often used the excuse of not being in the right headspace to excuse my own indolence. In reality, I know full well I could have easily put aside what I was doing and gotten myself in the right headspace had I wanted to do so. Part of me just didn’t want to be bothered. Part of me was saying that whatever I was doing (watching TV, reading, some hobby) was more important than the Gods.
All ritual work large and small is a process, one that begins well before a person actually goes before his or her shrine and before the Gods and dead. It’s not that every offering or prayer needs to be a huge show, but the transition from mundane ‘me’ space to Their space, to holy space, to receptive, devotional space is worthy of conscious consideration and transition. It is certainly more fulfilling for us and perhaps for our Gods and spirits too when we enter into the simplest of devotional acts mindfully. It all comes down to the choices we make. If I want to have a nourishing and fulfilling devotional life then it’s on me to make time for it, to set aside the time to develop the appropriate headspace, to tend the shrines when they need tending (not when I want to do it), to cultivate devotion in all the various meandering pathways of my life, large and small. Our Gods, as one of my apprentices said so wisely, shouldn’t have to chase us to get our attention when we’ve already committed to honoring Them and paying proper devotional cultus. It’s the same with our ancestors.
Which brings me to καιρός. (2) This is one of several words for ‘time’ in ancient Greek. It has the particular meaning of the right, or appropriate time, the most advantageous time in which to do a thing. It is the critical moment on which the success or failure of a thing may well revolve. More and more I think developing devotional consciousness means being aware of καιρός in our lives, in our work, in the way we respond to the Gods, and the way we pay cultus. There is our time and there is the right time to do the things we all know we should be doing devotionally.(3) We should be seeking the appropriate time for our devotions, even when it’s inconvenient to our other plans. To do otherwise is a distortion of the very cultus we are seeking to pay.
- Fortunately, we have divination to determine that latter should the need arise.
- While the word is Greek, both the word and concept have been taken up in ritual studies well beyond that particular language or tradition. I first encountered it not in my training as a Classicist but when I was doing my undergrad degree in Religious Studies.
- This is why I have often said that half the battle devotionally is getting ourselves and our egos out of the way.
(Bartolomeo Manfredi’s “Apollo and Marsyas.” Source: wiki commons)
I have a fascination with operatic castrati and since I’m currently doing quite a bit of research for an academic project that involves them, their music has been the subject of much conversation in my house lately. Add to that a meme a friend of mine posted on facebook wherein one of the choices was “because a human did something better than a God and that God threw a hissy fit” and I knew I had to write about the conversation my husband and I had the other day.(1) Somehow the subject of the contest between Apollo and Marsyas came up and the lessons this might hold for musicians.
In this story, Marsyas, a satyr and master musician hubristically challenges Apollo to a music contest. The contest is to be judged by the Muses and the winner would then be permitted to treat the loser anyway he wished.(2) Both God and satyr play, Apollo wins, and in punishment for his hubris Marsyas is flayed. Customary interpretations of this story revolve around the flaying specifically as a punishment for hubris, for the satyr daring to challenge a God (and thus to put himself above the right and natural order of things) and this is not an incorrect interpretation but there are other lessons to be had in this tale as well.
Allowing that one of the major lessons of this story is in fact the need for piety and humility before the Gods (amazing how “don’t be an asshole” covers so many situations in which we might find ourselves, devotionally and otherwise), I’d like to discuss here one of the other lessons, and this is where the castrati come in.
In my research I’ve noticed that there is a standard way in which historians seemingly must approach this material. Before they go into whatever it is that they want to discuss about the castrati, they must first state how barbaric or inhumane they find the practice.(3) They must first separate themselves from any hint that they might approve of the process, particularly if they are writing positively about the result (and given that the influence of the castrati pretty much defined opera for two hundred years and shaped contemporary opera too, there’s quite a bit to celebrate there).
The question is endlessly asked (by academics and other researchers): why would someone do that to himself? Why would someone allow that to be done to a child? What was the allure of the castrati (they were the equivalent of sex symbols and rock stars)? I find these questions boggling: for the voice. Are you people deaf? Have you never listened to a top-notch counter tenor? It’s like listening to the voice of God. It’s like having the heavens crashing down around you and these men don’t come close to the vocal quality of a well-trained castrato superstar.(4) I completely understand why someone would have sought to become a castrato and certainly why they were so attractive to their listeners. I mourn the fact that we can’t hear them today.
If the sounds harsh, consider my own background: I was a professional ballet dancer for the first part of my adult life. I started working with a regional company at thirteen and retired in my early twenties. I retired with crippling injuries. I knew at thirteen that I was choosing to commit to a career that would likely leave my body broken irreparably. I knew that I would have to make health and nutritional choices that were ultimately damaging. I didn’t make this choice blind and I did make it over parental objection. The call of that daimon – dance – was too strong. I have crushing pain now and very limited mobility and while I did soloist roles in the regional company for which I worked, I didn’t make it past apprentice in the New York company. I’ll go down in no history books as a competent dancer and…I would make exactly the same choice again.
I suspect that is incomprehensible to someone who hasn’t been infected with that hunger, been taken up by that daimon, felt what it is like to push the body past its limits, past pain, to fly. I know that if at twelve, someone had said to me, if you mutilate your genitals you’ll have a chance to be one of the truly great dancers, I’d have done it without question. I would have considered it a worthy trade. There are things more important than what’s between our legs and far more important than our ability to procreate or the limits of our bodies. Being in service to art, in service to something far bigger and more important than ourselves supersedes all of that. That’s what moderns don’t comprehend.
Of course, that the castrati had to be castrated before puberty complicates things. There are questions of a child’s ability to make such a long-term choice for himself (see my comments above for where I stand on that) and certainly there were children sent under the knife against their will. The consequences of early castration are not just loss of fertility. (5)I also find the way Castrati were treated socially by the same communities that idolized their voices to be repellent (the church, for instance, forbade them to marry and in regular society they were often viewed as freaks, mocked for the very procedure that gave them the angelic voices so celebrated). By the nineteenth century with “enlightenment,” industrialization, more focus on binary gender roles, more focus on ‘nature’ as opposed to constructed brilliance, and certainly the elevation of both childhood and the individual over any common good the castrati were fast becoming a thing of the past. The last operatic superstar was the castrato Giovanni Velluti for whom both Rossini and Meyerbeer composed but operatic tastes were changing along with everything else and by 1913 not even the Vatican choir allowed for them. (6)
So what does all of this have to do with the story of Apollo and Marsyas? One of the many ways that I interpret this story is as a clear indication of what is required for excellence in an art. It doesn’t matter what the art form is (dance, singing, music, painting, etc.), to truly reach the heights of greatness, sacrifice is not just required, it is demanded. Excellence has a price. Art brings us into communion with the Gods like nothing else can. The Platonic philosophers wrote about the ennobling effects of Beauty, how it had the capacity to elevate the soul and I very much believe that is true. To be in service to the arts is to be in service to the Gods when it’s done right. It’s to move in sacred currents. That carries a demanding price and sometimes the consequences are irreparable. Devotion is like that too, if one wants to do it well.
We are owed nothing, yet opportunities are given. Devotion is an art just as much as dance or opera. It’s the art of the soul and it often carries as great a price as that any performer will pay. Excellence requires sacrifice. Mediocrity doesn’t. Make a choice. I read once of one castrato (and I can’t recall which one at the moment. I’ve been reading * a lot* on the topic) who was once asked if he regretted having been cut. He laughed in the interviewer’s face. He was one of perhaps half a dozen men who could do what he did at the level at which he performed in the entire world. He was feted across Europe. His name would go down in music history. He was as close to a god as a mortal has any right to be (barring apotheosis!).
Ironically I have seen some of the same criticisms of ballet children that I’ve seen about the castrati: it’s abuse. How can a child make that decision, etc. etc.(7) One such included a documentary about a leading Russian ballerina. The narrator could not stop talking about the brutality of the training and the sacrifice required. Yes, and she’s one of maybe ten women in the world who can do what she does. She had some of the best training in the world, and it’s training she herself wanted. I find it far more offensive that a second rate film maker is complaining about her sacrifices than that she’s consciously making them. Excellence requires certain choices and sometimes those choices hurt.
I think that’s the second lesson to be found in the story of Marsyas and Apollo. It’s not just a warning against hubris, it’s also telling us what is required to reach the heights of a practice: sacrifice. Perhaps it’s a warning against the hubris of assuming we can find greatness without the work or the cost.
Far from being appalled by the castrati, I rather think that when we as a culture began putting the mediocrity of the individual over the glory of art, over arête, over those things that represent the best of who we are as a people, that was when the real moral and cultural decay began and that’s what horrifies me the most because it’s not just sacrifice for the arts that modernists find problematic, it’s veneration of and sacrifice for devotion too and yet, if we wish to truly find excellence in our devotion, it’s going to require hard work and sacrifice on par with that of the best of the castrati or the best ballet dancers. We should be willing to bleed for our devotion, to bleed for our art, to bleed for our dreams. That’s Marsyas’s lesson: nothing is free, and one doesn’t reach the top of one’s game without painful hard work. We all have those talents and skills that we were given. The gap between that and excellence is what we choose to do with them and how much of ourselves we’re willing to bet in the bargain.(8)
1. The meme in question meant to be humorous, and I found it funny but it edges well into territory that while not impious necessarily bears watching. Humans do not do things better than the Gods and I think to allow that idea to take deep root in our minds is problematic. A joke is one thing but we’re constantly being bombarded by pop culture movies and tv that even when entertaining put forth the idea that humans are superior to the Gods and it’s important to recognize when that’s happening.
2. One source implied that of course the Muses would vote in favor of Apollo but I think that rather They would vote for the better musician. To do otherwise would be to violate the very Arts whose mysteries They govern. It is also to ascribe to Gods our own pathetic lack of integrity.
3. The Castrati were the rock stars of the 17th and 18th centuries. Castrated before puberty (often by their own request), they were men with pure, powerful soprano and alto voices. They commanded great applause and even greater fees and dominated the opera stage for two hundred years. The phenomenon began in the Byzantine church (the earliest recorded castrato singer that I’ve been able to document so far is a Byzantine choir master in 400 C.E.) and ended in the Papal Choir of the Vatican in 1922. We actually have recordings of the last known castrato: A. Moreschi. Unfortunately, they don’t give any sense of what his voice was actually like. Not only was he never an operatic virtuoso, but the recording technology of the time was in its infancy and could not capture the main bulk of his range. You can hear this with contemporary recordings of female stars like Nellie Melba too: the main part of the tessitura, its frequencies couldn’t be recorded so the voice sounds thin and given the limitations of recording, also out of tune. It’s unfortunate but early video recordings of the great dancers of the imperial ballet, like Pavlova and Spessivtseva show similar issues and in no way do justice to their subjects.
4. A couple of my favorite counter tenors include F. Fagioli, P. Jaroussky, A. Scholl, and the winner of this year’s Metropolitan Opera prize, Aryeh Nussbaum Cohen. Then there’s natural soporano M. Maniaci, who is in a class by himself. Each of them is singing work originally written for the greatest castrati of the baroque age and a the recent interest in baroque music has allowed for a mini-renaissance of counter tenors. 🙂 The counter tenor voice is a very different voice from that of the castrati, and both are different again from female sopranos. They’re very different instruments.
5. The ends of the bones don’t harden and so most castrati were, for their time, very, very tall. Depending on when the castration was done, they may or may not be able to have sex. If the operation was performed when they were very small, their genitals might not have grown to adult size. The results, according to way too much medical literature that I’ve had to read for my research, varied significantly. If their voices didn’t hold, if they didn’t have what it takes to be truly great, they were resigned to church choirs. Some became priests. I think it’s likewise important to note that ‘childhood’ was not then the cossetted state that it has become now for better or worse. There were different expectations of children and many parents gave their children over to the knife so that the boys would have a better future than the parents could otherwise give them.
6. I often wonder what it must have been like for Velluti…a generation before him, castrati were super stars and while he had an extensive career, he was the last of his kind and knew it and was often greeted as much with horror as acclaim…not to mention Meyerbeer and Rossini don’t hold a candle to Porpora and Handel when it comes to showing off a high voice.
7. Like with castrati, there is a time limit to the training. If a dancer doesn’t make that decision young, they’re not going to have a career and they certainly aren’t going to reach the heights of that career. A childhood is a small sacrifice to pay for such an opportunity, in my opinion (having made that choice). There are rare exceptions. Melissa Hayden for example, one of Balanchine’s stars began dancing at sixteen. She is a rarity and frankly not in the same league as the best Russian or French dancers who began as children. I began my ballet training at ten and that was at least three years too late. There’s a sweet spot with certain elements of the training too. If a girl, for instance is planning to go on pointe, that should happen after two years of near daily training (in the west, I’d say around 12, but in major ballet schools, if they’re training for several hours a day from the time they’re seven or eight, you might see it earlier, around ten. Without that multi hour daily training regimen though, putting a child on pointe before twelve is criminal. The bones just aren’t ready.). Going on pointe too early without proper preparation can severely damage the feet but going on too late, after say 15 can also be problematic. It is much, much more difficult to develop the competence and fluidity on pointe that one needs for professional work if the feet aren’t broken to it young. As the bones harden, it’s that much more difficult to gain that combination of strength and flexibility that makes proper pointe work possible.
8. Here is a BBC documentary on the castrati that is useful for those with no prior knowledge. Part I, Part II, Part III, Part IV, Part V, Part VI. The whole thing is about an hour.
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Continuing the conversation on miasma and purity, a reader emailed me this morning asking if I would give examples of what I do in my own practice.(1)
It would be too cumbersome (and I suspect boring) to go into detail of what I do day by day, but I can describe how I prepare myself for a ritual and hopefully that will give some idea of the practicalities of purification within a regular practice. (2)
If I know that I have a ritual coming up, about three days before the ritual, I start preparing. I’ll make sure that the shrine cloths, sacred statues, icons, etc. offering bowls and any other accouterments that I require are clean and in good working order. I’ll also make a list of what offerings I need to acquire and make sure I do that well before the day of the rite (except for flowers. Flowers I tend to buy the morning of a ritual in order to make sure that they are fresh). Once all that is done, I turn to getting myself into the right headspace.
The whole point of avoiding miasma, (and taking care of it quickly when it occurs) is to avoid being in a state that isn’t conducive to the presence of the Gods. Miasma can impact our headspace, our attitude, our energy, our discernment and shift us ever so slightly (or depending on the level of miasma greatly) out of true. We avoid miasma to maintain the best relationship possible with our Holy Powers. When we can’t avoid miasma (and we can’t – it happens as natural side effect to certain things. (3)), it’s important to cleanse it quickly.
So about three days before a ritual, I start taking care with what I read and watch on tv. I’m easily affected by what I take in visually. Under normal circumstances I read and watch what I want (within reason. I don’t want to pollute my mind so I tend to avoid exposing myself to certain things, particularly things that are really really violent. I don’t want the images in my brain) but since I know that I can be affected by media, I’ll limit myself for a couple days approaching ritual. This helps me to get into and maintain a good headspace for approaching the Gods.
I clean my house and make sure I have clean clothes for the ritual. All energetic cleaning begins first with physical cleaning, at least insofar as I was taught. So I’ll take cleansing baths for three days approaching the ritual. While I take regular cleansing baths anyway, usually with white salt or pink Himalayan salt (I find that different salts tend to be more or less intense in their esoteric cleansing properties) before a ritual, I’ll use black lava salt (which I find very strong). Sometimes I’ll also take beer baths – pouring a bottle of dark beer into my bath. It’s a German folk custom that really works like a charm (no pun intended) for cleansing or do some other type of cleansing bath recipe.
I don’t isolate myself during this time. I go about my normal day, work, school, art classes, whatever needs to be done, but I try to do so mindfully. When I get home, I take a bit more care than normal over what I watch or read. I aim to eat healthily and get enough sleep (not doing the latter is one of my migraine triggers and I don’t want to get sick the day of a ritual). I also increase prayers and personal offerings to whatever Deity or Deities for Whom we’re doing the ritual. I may also read Their stories and prayers to Them if I have any.
The day of a ritual, I get up early and set up the altar for the ritual. I go get flowers and whatever last minute items I decide I need and then I sequester myself for a little bit. I take a cleansing bath, dress in clean clothes (usually, if it doesn’t violate any of my taboos, in colors significant to the Deity or Deities involved). Then I take a half hour or so to ground and center myself, pray, and get into proper ritual headspace. Before the ritual begins, I’ll cleanse myself (usually with mugwort recaning or a fire blessing if it’s a Heathen rite, khernips if it’s cultus deorum) and partake of the rite. The only unusual thing that I sometimes find myself doing is covering my head in the days leading up to the rite, and especially the day of – all the more so if it’s a heavy ancestor rite. I find this helps my focus.
Afterwards, I usually have to have time by myself again. I find the transition out of ritual space and back into regular quotidian space difficult sometimes. I’ll often take a cleansing bath again almost immediately afterwards, wrap up in soft, warm, and comfy clothes (the rattier the better LOl, you know, the ones you wear all the time) and get something to eat and drink.
For regular daily veneration and devotional work, I am not at all as diligent. I’ll usually lay out all my preparations (offerings, etc.), do a ritual cleansing (often just head and hands), meditate for a time, and then get on with things. But it depends. I do tend to avoid television, computer, and other media for an hour or so before any type of devotional work. There’s nothing inherently wrong with these things, but doing so helps me get into the appropriate focus.
Of course if I do anything to put myself in significant miasma (and this can happen during good and right things. For instance, when I visit a cemetery and make offerings I’m doing right by the dead, but because I’ve entered a place of the dead, I’m in a state of miasma. I need to do a special cleansing when I return), then I do special cleansings (and I’ll divine if I don’t know what the best type of cleansing to do might be). Otherwise, this is pretty much it. The only other thing that I do is divination before the rituals to see if anything special is required, and afterwards to make sure all offerings were accepted. I also have divination done for myself quarterly to make sure I’m not missing anything in my devotional life.
So I hope that answers my reader’s question. Feel free to shoot me any further questions if you have them, and let me know what you all do. I’d be very interesting in learning new ways to handle miasma and pollution.
- I use the term miasma for spiritual pollution. It is a neutral term (i.e. miasma is not sin, it doesn’t mean you’re a bad person, etc.) but it is Hellenic. Most of our traditions have some concept of purification but I find the term ‘miasma’ to be the most comprehensive (granted, this may be due to familiarity given my training as a Classicist). I would very much encourage people to see what the working terminology is or might be (we might have to do some linguistic research) within your own traditions. I plan to do this as soon as I have a spare moment with Heathenry. We know that pre-Christians Heathens had these concepts of purity and pollution (why sanctify a space with fire if it is already clean? Likewise, we have alternate names for two of our creator Gods (Vili, and Ve) that speak to inherent holiness and integrity. These are concepts that point in some way to the idea of miasma/pollution. We’re not as blessed as the Hellenics and cultus deorum folks out there in having a plethora of surviving material written by Heathens—a significant portion of our lore was written after conversion and little of it deals with religious praxis—but we can still infer a great deal from what we do have extant.
- Of course, purification isn’t something to worry about only when we are about to do a ritual. It’s important on a day by day too, for spiritual, emotional, and even physical health and well being.
- This doesn’t mean we’re bad or tainted, but it does mean that we’re miasmic and need to do the requisite cleansings.
A very wise women once told me that her deepest prayer, every day was this: oh my Gods, Whom I love beyond breath, because I love You, teach me how to love You. I didn’t realize it then but what she’d told me was the seedling of fire at the very core of devotion: because I love You, teach me how to love You and everything flows from there. That love becomes a weight, a power in the heart, mind, and spirit that one cannot ignore. it shifts and eddies and flows and shimmies around every sharp edged corner of our doubt, of our pain, of our weakness, of our pride, of our longing, oh most of all our longing and it shifts us, carefully smoothing away the flinty edges of that internal scream that calls out to the Gods with all its might and fights Them just as fiercely. It brings warmth to the coldness of spiritual desolation. It brings illumination to our unknowing. It carefully adjusts and reorients us until the entire world inside and out is transformed. It is the weight of longing that pulls one down into devotion and sustains one through it all. It is not a feeling so much as a goad, a champion, a driving force. Make me new again oh my Gods that I might be always remade in You, that with each faltering, fumbling step I might please You and open myself ever more to Your understanding, Your mysteries, Your presence. It is a rendering sometimes sweet, sometimes purest agony.
There has been quite a bit of discussion about miasma of late. I’ve seen discussion threads and articles and posts cropping up all over the place. Unfortunately it seems that many of the people writing on the topic lack the faintest idea of what miasma actually is.
The idea of miasma and spiritual pollution is absolutely crucial to our practices. It’s important therefore not to stretch the meaning to fit some political agenda, not to misidentify and mis-equate one thing with another, and not to transfer monotheistic ideas of sin and shame onto these pre-Christian religious terms. It’s important to understand precisely what we’re talking about, why it’s so important, and how best to put it into practice. So let’s start with what miasma actually is.
Miasma is spiritual pollution. I’ve written on it before here, and here and here. Likewise I wrote about the Roman idea of ‘nefas,’ which is somewhat analogous to ‘miasma’ here. (I think that the biggest difference between the two is that nefas has a definite and very negative charge, whereas miasma is neutral. Even positive things can carry miasma as we shall see). I think that while these pieces have been a good starting point to the discussion for me personally, my understanding of the topic has deepened and become far more nuanced over the years.
The seminal work on miasma is a book titled “Miasma: Pollution and Purification in Early Greek Religion” by Robert Parker. In that book, he discusses miasma thusly, looking first at the root of the Greek word:
“The basic sense of the ‘mia—‘ words is that of defilement, the impairment of a thing’s form or integrity.” (Parker, p.3).
This is crucial information right here: miasma is about integrity. It is a twisting of things out of true. If we think of it as some impairment to the integrity of a person, place, or thing, then that can help us move away from thinking about miasma as ‘sin.’ One does not have to do anything wrong to fall into a state of deep pollution. It is the natural side effect of certain experiences. For instance, if I spend an extended amount of time in the company of people who are themselves in some way polluted spiritually, then I may also end up miasmic. Why? Because miasma is a spiritual contagion; just like dirt or germs, it is easily passed from one person to another. If I am in lengthy company of someone miasmic, I may find myself influenced by their words, ideas, and actions. I may start behaving, thinking, or approaching the Gods similarly. Without ever meaning to, my spiritual integrity may be corrupted. Drama is not a necessary component to this at all. What is necessary is attention to what we absorb, to whom we pattern ourselves after, and to the influences in our immediate social world.
I recently fell into an intense state of miasma after reading a book. A colleague had recommended this book detailing the incredibly abusive upbringing of the author. It was extremely well written but the subject matter was searing. I read through it in one sitting and found myself upset – furious on behalf of the child—jagged, and so out of balance within myself that there was no way I could even think about approaching one of my shrines to pray. I didn’t realize what was wrong, only that I felt this terrible ugly energy, as though I had been coated in grossness. I was talking to my husband about what I’d read and how horrible I felt (it had a tremendous impact on me) and he told me to go do some cleansings. I did and felt immediately a thousand times better and I realized that one can end up in a state of miasma from things experienced second and third hand – they still have the ability to shift one in head and heart and spirit out of integral balance. Anything that closes us off to the Gods, that clogs us up like dirt in a drain is problematic. Anything that shifts us out of true, “impairs” our inner “integrity” can put is in a state of miasma. (1)
I’ve had the same thing happen with watching certain movies. I felt spiritually polluted afterwards. It was the same when I witnessed an act of verbal blasphemy during a ritual. I, everyone there, and the space itself were polluted simply by having been present when such a thing occurred.
Miasma doesn’t have to be from things so obviously – dare I say it? –dramatic though. In his book, Parker goes on to note:
“Things that in English we term ‘dirty’ are a common source of such defilement, but there are defilements deriving from things that are not dirty in themselves, or not deriving from matter at all. Miaino can be used for the pollution of a reputation through unworthy deeds, or of truth through dishonesty, justice, law, and piety are in danger of defilement. (p. 3)”
This clearly points to how one positions oneself in their world. How do you carry yourself, behave on a day to day. How are you situated with respect to your neighbors? All of these things combined to create what we might term ‘character.’ Part of good character to our polytheistic forebears involved piety.
Of course, as my friend L. pointed out, the roiling energies of community drama can create situations that may lead to miasma but so can a wedding. Seriously, amongst the list of things that put one in a state of spiritual pollution are weddings. These are happy things, the union of two families, a building block for one’s community and its longevity but (like birth and death) they create imbalance. They create pollution. There’s nothing bad at all about them, but they still put those present in a state of miasma. Some situations just do that. We may feel perfectly fine. We may even feel happy (for instance at one’s own wedding) or celebratory but we are no longer in a state of spiritual attunement.
Miasma is considered an extremely dangerous condition (Parker, p. 4). For this reason it’s important not to misinterpret it as being reliant on our emotions, how we feel in a given moment. Can one often feel the pollution? Yes, but not always. This is why it’s so important to have and maintain proper spiritual protocols with respect to cleansing and purification. Have your traditional protocols intact and try not to deviate from them and then this takes care of itself. Of course it also helps to take equal care in keeping your environment clean and surrounding yourself with people who are themselves not polluted.(2)
Why is miasma so crucial? Its effects are long term. It’s not like the Gods are going to smack one down for being in a miasmic state after all, but it corrodes and compromises one in one’s relationship with Them. It impairs signal clarity and a lot of times the consequences of it aren’t immediately noticed, in fact, may not be felt at all until suddenly the spiritual relationships that were once so vital and present and true are blurry, distant, and hard to reach.
It impairs luck and health. It twists all that is spiritually balanced and good, beneficial and ordered into something plebeian, mundane, and gross. It lowers us in the eyes of the Gods and part of the reason that people may not recognize when they are in this state, or approaching it, is that our world is so out of balance. Our world is riddled with spiritual pollution on every level. In a society where people are blowing up mountain tops from sheer greed, poisoning our food supplies, where children are picking through mountains of garbage for food, and the Kardashians are considered role models it’s difficult for people to recognize such spiritual disease. When once piety and purification were the expected adult norm, now it’s the exact opposite and people look askance, even in our communities, when one seeks to take proper precautions around one’s spiritual health by insisting on healthy boundaries.
Not only do we need more conversations about this, we need to take more action, especially when we’re doing group rituals and gatherings.
- For those wondering, would I still have read the book knowing all of this beforehand? Yes, absolutely but I would have gone in with my eyes open and would have prepared myself better and immediately cleansed afterwards.
- Two further comments on this that I’d like to offer: 1. This is where divination can be extremely helpful, if one is uncertain of whether a particular person, place, or thing might be polluted and 2. What to exclude, whom to avoid are not decisions that can be made for an individual by anyone else. What is miasmic to me, may not be to my husband and vice versa for instance. We serve different gods, have different levels of purification expected of us. What to allow into one’s world and whom to associate with are decisions that each person must make for themselves after careful consideration and perhaps prayer and divination.
We are so very fortunate to be polytheists, to be awake and aware of the many and varied Holy Powers, to be aware of the rightness of veneration and respect for Them. We are so incredibly lucky to be able to take part in the restoration of our traditions here and now, and to be setting our feet once again on the path of devotion and piety to our Gods and ancestors. That is no small thing. It is the most important work we will ever do.
I feel very sorry for people who find putting devotion to the Gods first within religions complicated, people who would rather spend their time attacking devotion, attacking polytheistic traditions, pushing an anti-theistic, humanist, and political agenda. Since the advent of monotheism, polytheisms have been under ongoing attack by the polluted, the impious, and the ignorant or by people too full of themselves to leave any room for devotion to the Gods, people with a clear agenda: corrupt what they cannot destroy; destroy what they themselves cannot corrupt. Nothing has changed except now we’re being told that if we don’t prioritize some political agenda, or social justice agenda, we’re “privileged.” Yes we are. It is both a privilege and an honor to be pious.
Let me repeat that.
It is both a privilege and an honor to be pious.
When people try to tell you otherwise, shame you into supporting their political agendas or social fixations over the Gods (and do this specifically in religious space most of all), understand that they are walking miasma. Purify yourself and get on with the business of venerating the Gods.
Anything good and sacred will always attract bottom feeders. It is our task to ensure that our traditions are clean enough, solid enough, focused enough on the Gods to resist any attempts to tear us down. Understand: it is our privilege and honor to be pious. It is this that elevates us and this to which our lives should be given.
Our polytheistic ancestors knew this well.
“My good man, the evil force that now moves you and prompts you to steal from the holy is neither of human origin nor of divine, but it is some impulse bred of old in men from ancient wrongs unexpiated, which courses round wreaking ruin; and it you must guard against with all your strength. How you must thus guard, now learn. When there comes upon you any such intention, betake yourself to the rites of guilt-averting, betake yourself as suppliant to the shrines of the curse-lifting deities, betake yourself to the company of the men who are reputed virtuous; and thus learn, partly from others, partly by self-instruction, that every man is bound to honor what is noble and just; but the company of evil men shun wholly, and turn not back. And if it be so that by thus acting your disease grows less, well; but if not, then deem death the more noble way, and quit yourself of life.” (Plato, Laws 854ac)
So many people seem to be getting ill lately. I half jokingly said to a friend that June was a really shitty month for people’s health! But no joke, my husband just got out of surgery last week, and I’m hearing of at least three people in my social circle who are either going in for quadruple bypass surgeries or have serious heart issues that were recently diagnosed and the friends I have with chronic pain are beyond number (and I myself live with it every day and it’s been bad of late). I think sometimes that our world is so out of whack that our bodies and psyches absorb it. We wade all the time in poison and pollution and while our bodies do their best, eventually there’s a cost to that, and not just for the patients themselves. The stress and exhaustion visited on their families is immeasurable. So if you’re struggling right now with recent or chronic illness, in yourself or a family member, my heart and prayers go out to you. I want to encourage you to reach out to friends, to your community for support. None of us should have to go through such things alone.
Likewise, I want to thank everyone for the outpouring of support during my husband’s recent illness. It really meant a lot to know how many people were there and holding him in prayer. Thank you.
You know, we have lots of healing deities and in the ancient world many of Them had extensive cultus. I’m surprised that isn’t the case today (though granted, They tend to not be the sexy Deities. Lol. They’re more about hard work and wading into sickness to find a way through). I’d love to hear from people who venerate Healing Deities specifically.
In my home, while I’m Heathen, my husband isn’t so we have a religiously blended household. The Greek and Roman Deities (especially the Roman in my case) get Their share of veneration. But I also honor the Norse healing Deities, and have sporadically for many years. Of course Odin does have “aspects” if you will that venture into healing – the Merseburg Charm for instance names Woden as a powerful healer—but overall that is in no way His primary area of expertise. (1) Or rather, I should say that it is not the way that He has come to me. I hope one day to be able to explore a relationship with Him as Healer, but generally, when one speaks of Norse Healing Deities, Odin is not amongst Those that immediately come to mind.
The most well known of our Healing Deities is probably the Goddess Eir. Many of us associate Her with combat medicine and surgery and She is referenced in the Poetic Edda as the “Best of Physicians.” If we plumb the lore well enough, it becomes apparent that She has many other colleagues in Healing and They’ve gathered a small cultus today. There’s Mengloth, the healer of Lyfjaberg, and an entire retinue of other healing deities with specialties ranging from respiratory care to pharmacy. Goddesses like Hlif, Hlifthrasa, Thjodvara, Bjort, Bleik, Blith, Frith, and Aurboda all have Their areas of expertise. Likewise the Goddess Sunna, governing as She does the healing power of the sun, may also be invoked as a healer. (2) I have also known many to go to the Vanir for such things, which makes sense since They are Deities of life, abundance, and vitality. I myself have two shrines to Freya: a personal one, and then Her image is also included in my shrine to the Healing Deities honored in my home.
I keep wanting to take a month with each of our Norse healing Deities and do intensive meditation, prayer, and devotional exploration with Them but I never seem to manage it, at least I haven’t successfully yet. I hope to do better in the future (I feel the same way about Frigga’s retinue – of which Eir is also a part).
Since I do live in a blended household (and I practice a bit of cultus deorum myself), my healing shrine also has a section devoted to Apollo and Asklepius. The statue of Asklepius came to me on a trip to London. I walked into this store and saw it and got hit with “I need that.” It was so strong a feeling that even though I didn’t have cultus to Him, I bought it and eventually incorporated Him into my shrine. I have great respect for Him. In the ancient world He had a tremendously popular cultus. Apollo, while a Greek Deity, had cultus in Etruria by at least the 6th Century B.C.E. and in Rome by around 431 B.C.E, the latter specifically as ‘Medicus’ or ‘Healer’. Asklepius is the son of Apollo who achieved that rare honor, one shared with Herakles: He was a mortal son of a God who was elevated to godhood, taking His place amongst the denizens of Olympos.(3) I also honor Dionysos on my healing shrine (plus He has His own shrine elsewhere in my home) since He heals issues of the mind, heart, and spirit.
It’s funny: neither Dionysos nor most of the Norse Deities seem to care overmuch for protocols of cleansing before one approaches Their shrines. I mean, one should be clean and of course I wash my hands but They don’t seem to want extensive protocol. Apollo and to some extent Asklepius (though by far especially Apollo here) do seem to require more in the way of cleansing before approaching Them. It’s a completely different mindset when I go to Their shrines and with Apollo at least, there’s much, much more formality.
Someone reminded me that one of the traditional offerings to Asklepius was a black rooster, noting that even as he went to his death, Sokrates’ main concern was that such a debt to this God be properly paid. This time, in exchange for His help I promised not a rooster (I have given Him such in the past), but cultus. I think I’ll use it as an opportunity to do the same for Eir and Her retinue.
Anyway, if you have ongoing cultus to one of our Healing Deities, or would like to share insights or prayers, please feel free to do so here. It’d be a grace and a blessing all around to see Their cultus grow.
- The structure of this charm is strikingly similar to Appalachian healing charms. Likewise Odin (Woden) is referenced in the Nine Herbs Galdr, as a Healer driving out illness and pollution. It seems that He cleanses the situations that cause ill health, but again, while I discuss this briefly in my book “He is Frenzy,” I don’t generally relate to Him as Healer.
- She is likewise noted in the Merseburg Charm along with Her sister.
- I’m more familiar with the Roman material than the Greek and Ovid in his “Metamorphoses” tells the story of Asklepius’ fateful birth and later transformation/ elevation into a God. See also the entry on Asklepius here.
I tell my students to avoid tumblr. I tell those who come to me to learn about the gods or for initiation and/or spiritual training to avoid people who don’t take their Gods seriously. I tell them to take care with whom they spend their time. I tell them to take care with what they pollute their eyes and hearts and minds. This is important. We inevitably become like that with which we associate. The choice of course, whether or not to take my advice is always left with the student, but I lay out my case early on.
Pollution is an actual thing and I don’t think that there’s enough discussion of it in our communities. As human beings, we are affected by those things with which we associate, by what we watch, by the character and conversation of our friends. If a person is serious about developing good devotional habits (and good devotional character), then early on, one learns to avoid those situations that diminish our spiritual worth.
Instead, it’s important to learn to cultivate the people, hobbies, habits, and things that encourage and nourish right relationship with the Gods. If you’re surrounding yourself by people steeped in piety, it will rub off! You’ll be influenced to likewise treat the Gods with respect. You’ll observe good habits and absorb them almost by osmosis. When everyone around you is modeling right behavior it’s a thousand times easier to cultivate that in yourself. The opposite is also true. Peer pressure, as it were, can work both ways.
Now I’m not trying to rain on anybody’s parade. If you like a particular pop culture TV show, for instance, go ahead and watch it, but be aware of the message it sends. Understand that you’re doing yourself no favors. You’ll have to take extra care to ensure that you don’t unconsciously (subliminally?) start copying the behavior and attitudes you’re seeing. That’s the problem with so much of this. It’s not that any person or thing is bad in and of itself (usually), but that we pick up unconscious messages from what we’re around. We imitate and often do so unthinkingly. We do things on auto-pilot, unmindfully and it’s mindfulness that is called for here. We cannot afford to assume that the structures of our lives automatically support devotion. Generally they don’t and very little in our immediate environments do.
I’ll admit that I find this sobering. It has, however, made me very selective about how I spend my time. We each have a great deal of power over our spiritual lives. We have the power to carefully choose that which will nourish our relationship with our Holy Powers or to choose that which does not. We can choose our companions. We can choose our associations, our hobbies, how much and what we allow in. We should choose—even if one takes away the spiritual imperative, we should always be selective about those influences that enter our personal orbits. I always encourage my students to ask: “What attitudes does this thing or person encourage? What is its/their message? Is this making me better as a human being? How does this further my spiritual goals? What does this contribute to my overall life? My character? What is it telling me about devotion? What does it cultivate in psyche and soul?”
It takes a great deal of personal integrity to do this work. It takes a great deal of personal integrity and commitment and yes, courage to resist the pressure to confirm and to water down our devotions to the silliest common denominator imaginable. We are charged, I very firmly believe, with being better.
Before our traditions were destroyed, we’d have all grown up in polytheistic households and communities. We’d have had ample opportunity to see right behavior modeled and we’d have been surrounded by numerous people and factors that would likewise reinforce it. We’d have had plenty of people to go to if we had questions and plenty of good models not just for how to do devotion well but how to become mature, engaged, mindful human beings. We don’t live in that world. Unfortunately, most of us are not surrounded by a community or family that models and reinforces right behavior. We have to learn to do it for ourselves.
So if you find yourself suddenly become flippant about the Gods when you generally know better, look around and see what might be influencing you. Take stock of your company and surroundings. Likewise, if you find yourself needing to cut jokes about the sacred, when normally you would quietly go about the business of devotion, as yourself why? Take a good, long look at the people with whom you’re surrounding yourself. Take a good long estimate of the media influences in which you are willingly steeped and ask yourself if it’s doing your devotion any good. Ask yourself if it’s beneficial or worth it. Then make your choice.
That’s what all solid devotion comes down to: learning to make the right choices, the most beneficial ones day after day, and that is something within all our reach.
Tomorrow is the anniversary of my ordination, something that in many traditions is a day to be celebrated and marked. I don’t generally do so with mine, save by making special offerings to my Gods, but it’s got me thinking: not about the ordination but about the process that, for me, preceded it: initiation. That’s one of those things that a lot of us talk about, but no one ever seems to really explain. Part of that is because it can’t be explained really—oh, I could give you a run down of every single part of the ritual, but doing so would just be discussing the scaffolding; it would do nothing to explain the transformation that initiation can and should bring.
First, I want to note as strongly as possible that A) initiation does not necessarily lead to ordination. It doesn’t have to have anything to do with that. I’ve undergone many initiations at the hands of my Gods and Their people and that the very first one was a predecessor to ordination was simply a reflection of the way that tradition was structured. It is not necessarily the norm; and B). initiation isn’t a matter of one and done. One can undergo more than one type of initiation. It all depends on the tradition, the Gods, and the individual.
This is not a new concept. Polytheisms have always had their mystery cultus and have always, as far as I can tell, had rites of initiation. Sometimes these were ceremonies marking life transitions, such as moving from childhood to adulthood. That is not the type of initiatory ritual that I am talking about here. No, when I talk about initiation, I’m not talking about anything that binds or marks one’s place in the continuum of generational human experiences. I’m talking about those things that bring us, sometimes kicking and screaming, sometimes awe struck and weeping into communion with our Gods, those rites that change forever our world both inner and out. There is no going back from an initiation of this sort. It is a type of death, rebirth, and transformation and the person who exits the ritual space at the end of such a rite is not at all the same person who entered it.
Pretty words and I’m sure that some of you reading this think that I’m speaking metaphorically. I’m not. Initiation can fuck you up. A true initiation is not a pretty ritual after which you can go on your way feeling good about yourself. This is a terrifying rite that can strip you bear, open you up, and throw you face down before your Gods. It can open up fractures in your emotional matrix and your psyche, dredging up scars and issues and pain that you may have thought long ago put to rest. It can create internal chaos because it is the Gods effecting a change spiritually, energetically, emotionally, psychologically. It can bring taboos and obligations. It can damage you physically – not because of anything those shepherding the initiate through whatever the rite may entail do, but because of the internal process itself, and the energies in play.
Of course it may also fill you with ecstasy and joy, transform you in such a way that you are in closer, ongoing communion with your Gods, transform your afterlife, mark you as being one of the cultus of a particular God energetically and many other things and usually it is a glorious and joyful transformative experience. Sometimes though, it’s not and there’s no way to tell. I sometimes think the Gods must consider the initiate much as a master jeweler considers a rough stone. How to polish, how to facet? How much pressure to apply and at what angle? It’s such a delicate procedure and only the Gods have a hope of making such a thing work. This is why it’s so very important that They be at the beginning, center, and end of it all. An initiation isn’t something to seek out for one’s own purposes. It should be at the behest of one’s Gods. Divination should be done – thorough and extensive—to make certain that it is the right time (the Gods fix the time), and that the initiate is ready. Divination –thorough and extensive—should be done to figure out what offerings need to be made, what the rite should consist of (even in traditions where there is a strict process, this should still be done. There is always the possibility of the Gods wanting something special), how it should unfold, if there are any taboos or obligations to be kept before, during, or after, and so many more things. Most of all: is this initiate ready for this initiation into this tradition done by these elders? This is all the more important as we are restoring our traditions. Unlike religions like Lukumi or Ifa, our initiatory rites have largely been lost. We don’t have the inter-generational structure. We are restoring it now slowly but surely but so much of that is a matter of finding one’s way, inching nervously forward, and it must be admitted, making terrible mistakes. Initiation is not a place where mistakes can afford to be made. It is dangerous enough all on its own.
This is why it’s so crucial to have competent and trusted elders, and a community that can support and guide the initiate not only before, not only through but after the initiation and by after I mean for weeks, months, and possibly years.
I’m going to tell you a story of an initiation gone bad. I’m going to gloss over many parts of this story because parts of it are not mine to tell. Yes, I have changed personal details. I saw a young man undergo an initiation. I was witness to it. The initiation was done perfectly. The elder in question did everything right. The initiate in question was well-prepared and very devout. The witnesses, including myself were experienced, well-prepared, and devout. All the divination, from several diviners, gave clear and strong go ahead. When the ceremony, lasting several days, was done, there was joy, the overwhelming joy of such a process. There were blessings. Everything looked perfect. I brought my concerns to the elder and was told that perhaps I was over-reacting. That surely I was misreading. I celebrated with the rest and then over the next year watched this young man ,a good friend of mine, destroy his life.
Remember I said sometimes initiation brings up past wounds so that the initiate can address them and move forward into healing, stronger and healthier? Well that was what was happening. He began to spiral down into a very bad psychological place: hoarding, self-harm, cutting off ties to all friends, ceased working on getting clear of a damaging family relationship, became extremely paranoid, lashed out at everyone in the religion, began to encourage others to back away from devotion and throw themselves into mundane life, began to have outbursts of rage, and worse. I believe my friend gave himself over to the Filter rather than continue his spiritual work—work that would have required facing so much pain. He has been lost to us, though still he lives and more than that I cannot say. It is a painful subject…and this is an initiation where everything was done right.
I myself underwent an initiation that was necessary, but done in such a way that I was left partially crippled by pain for months. It was only when the scars to my energetic body, and the blockages were cleared by an elder that I began to heal. I do not mean that my spiritual life was impinged, I mean I would wake up screaming in pain so severe that my husband on more than one occasion nearly took me to the ER. I was lucky. I was able to heal from this damage and the issues that caused it were not mine, but rather a matter, as I found out later, of the one doing the initiation lacking the requisite qualifications. The transfer of energy—in part what an initiation is—could not happen cleanly. The initiation was legitimate, but damn near killed me.
I want to emphasize for those of you who may be wondering that in the above examples neither ritual involved any measure of what we term ordeal work. Both were done within the structure of the respective traditions. In the first case, well, sometimes initiation is a crap shoot and sometimes there is a terrible attrition rate. In the second, a corner was cut that shouldn’t have been and the price was pure agony and ongoing damage. I want to note again: no one laid a hand on me (save to touch my head in blessing). There was no ordeal. There was simply the initiation ritual and the transfer of power. These are horror stories and they’re not the norm. Most initiations leave the initiate feeling liberated and transformed and filled with wonder and joy and a new sense of connection to their Gods. But…even the best of them can go wrong and there’s often no way to tell until well after the ritual how the initiate is going to cope with the changes spiritually wrought. It’s not a game. They’re not words or pretty rites. This can fuck a person up in this life, and it can change the nature of the initiate’s afterlife too. An initiate becomes a carrier of a tradition. (One initiates generally not just to a Deity but within a particular tradition, after all). The changes wrought are often those which allow the initiate to become a container of the Mysteries of their God. It’s a powerful process.
No one, by the way, is owed initiation. That’s also something that I want to put out on the table. These things have real world consequences. I, for instance, am forbidden to initiate into the Mysteries of Dionysos. I love Him dearly. I’ve worked for years helping to build His cultus. I have nearly a decade of ongoing venerative practice to Him and I maintain a household shrine to Him. Hell, I even married a Dionysian! Still, extensive divination showed that I cannot receive His mysteries via initiation. I can honor Him – He is delighted for me to do so. He has helped me and I have had powerful devotional experiences with Him. This is one of the Gods that I deeply love but I will never become a bearer of His mysteries. I cannot, no matter how much I may want to do so. Why? Because undergoing Dionysian initiation can both change where you will go in the afterlife (part of the deal Dionysos made with Hades to liberate His people from the Hades’ control when they’re dead) and change one so that one is wired specifically for Dionysian energies. I belong to Odin. Where I go when I’m dead, the energies I’m wired to carry and receive when alive are His. It is specifically because I am Odin’s and patterned for this God that I cannot receive the mysteries of Dionysos. It doesn’t matter that sometimes I feel left out when Dionysos’ folk gather. It doesn’t matter that I may love Him dearly. It wouldn’t matter if I wanted initiation. I can’t have it and trying to force the act not only would be a deeply impious act, but also a damned stupid and dangerous one. There are consequences for the things we do and the Gods we carry.
This is one of the reasons why it is so important to have and to respect our competent elders. They carry the weight of their Gods’ tradition on their backs. They are guardians of that tradition just as we become when we take up certain burdens. They are the ones who help navigate these waters. It’s also why it’s so absolutely crucial to have supportive and cohesive community. The community is the container for all of this. When a community gathers to welcome a new initiate back into human/mundane space after that person has been transformed via initiation that is a tremendously holy and sacred act. That is what roots both the initiate and the energies of the rite and the tradition in the here and now. The community is the rootbase of the great tree of whatever tradition they are carrying. They are necessary and it’s the interplay of elders, community, Gods, initiate that gives everyone the best chance for initiations to occur safely and well. We need our initiations. We need all the various levels of interaction with our Gods, all the various rungs on the sacred ladder of our traditions and cultus.
I understand the enthusiasm of wanting to honor the Gods this way and go deeper into devotion but it’s important to follow the necessary protocol. There is a right way to do these things and a right time.