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By Jaguar
This issue of Ripples is quite an exciting one. We have an article on the Tarot from Gwydion ap' Morrygan, who has been studying this field for over 20 years. We have another informative Green Scene article from Johnna ap' Morrygan. Fox follows up on last issue's Celtic Water Lore article by describing An Bruane's application of this lore to the Grove's magical workings. An Bruane, or The Fireseed, is our grove's spirituality group. We also have a wonderful tale of Lugh, our Grove patron, told by Kami Landy.
Life in the Grove has been quite exciting, as well. Our Summer Solstice and Lughnassadh rituals were very successful and well attended. The Bardic, Artisans' and Warriors' Guilds are all revving up, and the Bardic nights continue to be a hit. Remember to check your copy of Shining Lakes News to be sure you dont miss out on all the neat events!
In the works for the coming months are a series of Coffeehour discussions, a workshop on the manifestation of deity, and in November a Druidism 201 course to complement Druidism 101. This is highly recommended for anyone who has joined the Grove in the last eight months. Hope to see you there!
By Jaguar
As social animals, we humans have an abiding need to belong, and with it to know who belongs with us, and who doesn't. This need to define who is in and who is out is reflected in every aspect of the human condition, from our social structures, to our pastimes, to our religions, and so on. Even those who reject this belonging tend to gravitate together to form a culture of rebellion, characterized by their adherence to whatever the mainstream finds unacceptable.
This behavior makes a lot of sense evolutionarily. In early days, when humans survived as small bands roaming the savannas, cooperation increased the chances of survival of each individual, and increased the likelihood of the gene pool surviving. As populations grew and resources became more scarce, it was advantageous for each tribe to protect its own territory to compete better with its neighbors. The ancient Indo-European peoples certainly followed these patterns, and this territoriality was an obvious byproduct of identifying who was in the tribe (and therefor was not attacked) and who was not (fair game).
This sense of 'in' and 'out' extended beyond social or political arenas to include separations between what was of this world and what was not. Beyond the ninth wave, through the mist, or around the bend were places that were distinctly different, and did not obey the rules of this world. They were passageways through to something 'other,' something that lay outside of the boundaries of the familiar.
Our cosmology has a place for those 'others,' and we call them the 'Outsiders.' The Outsiders have been treated in numerous ways during ADF rituals, which is probably appropriate, given that they are a collection of that which has been purposely excluded. How each ritual addresses them should probably depend upon the purpose of the ritual, and the people present, and might include any or all of the following concepts.
The Outsiders, by definition, are those that have been left out, or deliberately put out. As members of the cosmology, they are given a place so that they may be bound to a spot, preventing them from exerting whatever influence led them to be considered Outsiders in the first place. In a time and place where physical boundaries were not secure, the Outsiders could represent the very real threat of the enemy coming over the hill to invade the village. Today, in the US, we are fortunate that we do not have these worries (at least not in a military sense).
A different way to look at the Outsiders is to see them as those spiritual forces of the Otherworld that we might not wish to include in our cosmology. These could include everything from sprites and faeries, to trolls and dragons, to deities from pantheons other than our own. This does not imply that the destructiveness is deliberate: a hurricane can be tremendously damaging, but does not intend to be. However, giving it a place is still a means of preventing disruption.
I have also seen the Outsiders portrayed as all the negative emotions that ritual attendees bring with them, emotions that are directed into a vessel and removed from the ritual space. There are two ways to approach this. If one holds that deity and spirit are immanent, then the transferring of negative emotions into a cup, and the directing of disruptive spirits into a particular place are effectively the same thing - it is all an externalization of our own energies. If one believes in emmanent deity, then this discarding of emotion is a separate and potentially cleansing act which is distinct from the interaction with Otherworld beings. Either way, its intent is to rid the ritual of harmful and disruptive influences.
The same thread runs through all of these discussions. It is the notion that the Outsiders are that which cannot easily be controlled, or that which is intrinsically chaotic. Our philosophies tell us that to know something's true name is to control it. Placing this wide assortment of otherwise nameless things in one category enables us to name them, at least in some broad sense, and thereby exert a measure of control over them. Inherent in this is the idea that chaos is undesirable, and should be eliminated. While I have certainly observed ADF rituals where this was not the case, generally we try to control and banish all elements that do not fit neatly into our working. I suggest that this is a mistake. Chaos is the fundamental agent of change, and without change we die. The ancient I-E peoples were masters of change, and it allowed them to move into new regions, conquer new peoples, adopt their technologies, improve them, and repeat the cycle. One could argue that in our society today, the only constant is change. The basis of evolution, indeed of all of nature, is change. Certainly controlled chaos is more useful than unbridled change, but to control it completely is to eliminate it.
If we meld all of these views, we can arrive at quite a useful construct. We can define that which is us, as opposed to that which is not. We can name and place those elements which might disrupt or destroy us, while we respect their power and tap their potential. Rather than something to fear or disdain, the Outsiders become an ally, working in harmony with the whole to complete our cosmology.
By Gwydion ap'Morrygan
We know that the first Tarot decks that we can find any trace of were from Italy and were hand painted in the late 1300s. This does not mean there weren't cards before this, it only means earlier cards no longer exist. There are many theories of where Tarot cards came from.
One theory is that they came from ancient Egypt where much magic and occult knowledge is reputed to have originated. The belief is that a way to preserve and pass on knowledge was needed and a game using playing cards was thought to be a way to achieve this. Another idea was that in the initiation process, the initiate spent time in a chamber with tablets or murals depicting the various stages in the life of a master (initiate, mage, etc.). These tablets became the Majors.
Another theory is that they came west with the Gypsies. The Gypsies have wonderful tales about the origins of their people; how they came from Egypt or how they came from further east, maybe the area of Afghanistan, and how they were driven west by the rising mountains (racial memory ?). The Gypsies ended up in the area around Romania, with all the romantic notions of vampires, sorcerers, and forbidden hidden knowledge.
Another theory is that the cards came from Jewish mysticism (the Kabahla). The first written record of the Kabahla is from the same time period as Tarot cards, this could just be a coincidence. Whereas Tarot cards came from Italy, the first writing on the Kabahla is from Spain. The writings about the Kabahla are supposedly the codifying of an oral tradition which goes back at least to the time of Moses. One way of looking at the Kabahla is as a method of studying the universe. Within this teaching are memory tools used to understand many complicated ideas and many things including the Tarot have been connected to one particular tool - the Tree of Life. The circles represent the number cards including the face cards (court cards). The lines or paths connecting the circles represent the majors. It just so happens that the number of majors is 22 the same as the letters in the Hebrew alphabet and paths of the Tree of Life.
Another source of the Tarot as we know it is the Golden Dawn, a magical organization from the 1870s (obviously not the original source), whose members wrote about the Tarot. Currently we have many decks connected with members of this esteemed group,such as Crowley, Regardie, Hall, and Waite.
There are three types of cards in any modern Tarot deck; these are : 1. Majors 2. Court cards and 3. Minors. The Majors, if they are in the deck at all, show pictures usually having full scenes with many symbols thrown in. The Court cards usually show pictures of a person with much less detail (symbols) compared to the Majors. The Kabahlistic decks do not show pictures for the minor cards. This is because they relate to the sepheroths (the circles) of the Tree of Life. Frequently all that is shown are pips; as an example the four of cups has four cups and nothing else. The Golden Dawn decks use pictures to help expand the meanings of the minor cards.
Much has been written about the Majors, but I intend to discuss the Minors. The Minors are the number cards, from 1 through 10. They are divided into four suits corresponding to the four elements. The suits are :
In some systems the correspondences for fire and air are reversed. Each progression from 1 to 10 has a special meaning - let's examine one: disks (earth).
1 - the planted seed, complete in itself and only just starting, all potential and hidden in the ground.
2 - the sprout, more than a seed but not yet showing above ground, still sheltered and in balance.
3 - the plant bursts from the ground, reaching for the sun, but only has two leaves and is not truly identifiable.
4 - the plant is growing, you can tell if it is corn or wheat or a flower.
5 - the first great test, a rain or storm of some kind, if the plant lives?
6 - the plant lived and a flower opens up.
7 - the second test , something happens (usually with no visible cause) there is an unexpected frost in the middle of the night, the plant looks beautiful, but is frozen hard. But if the plant lives?
8 - the seed is produced and we have a harvest.
9 - the special seed set aside for the next planting.
10 - the new planted seed.
As you can see numbers one and ten are really the same and this idea is repeated in the Tarot over and over again. The number seven is a strange and mystical sign referring to some kind of spiritual death; which if survived leads to something? (enlightenment, initiation, may-be sainthood). These images are of plants growing in the ground (earth), but there are other images for earth most notably the market. Buying (seed) and selling (harvest) work exactly the same way, with only the time of year being different. Each of the elements (suits in Tarot) has a basic pattern which is different from any other.
I have been writing mostly about decks based on the Golden Dawn pictures for the minors. In the future I will write about how each suit and card corresponds to a similar image.
By Johnna ap'Morrygan
There are a few plants for which the usual guidelines about limited harvesting do not apply. One of these is the spike or purple loosestrife (Lythrum salicara), an invasive alien plant from Europe. Found commonly throughout the northeastern quadrant of the U.S., it may be harvested as much as desired. In fact, if you do not harvest all the plants in a particular stand, you should attempt to destroy the rest as thoroughly as possible without damaging surrounding plants.
The plant itself is an attractive perennial made up of single stalks from two to four feet high, with pinkish-purple six-petaled flowers clustered densely along the top quarter of each stalk. The whole plant is covered with very fine soft hairs and has lance-shaped leaves which grow in pairs on opposite sides of the stalk, or singly describing a spiral around the stalk. Leaves at the base of the stalk are more round or oval in shape. The root of the plant grows horizontally underground. Loosestrife flowers all summer long and into the fall, usually growing in large stands of multiple plants. The favored habitat of loosestrife is damp, boggy places and it is often found growing together with cattails. This is in fact why loosestrife is so destructive; it tends to choke out cattails, which in turn drives away the animal and bird species which depend on them.
Loosestrife has a number of beneficial uses. In Europe, the decoction is a folk remedy, taken internally for diarrhea and dysentery, as a gargle for sore throats, and externally for wounds and sores. Culpeper also recommends using the decoction as an eyewash for infections and foreign bodies. Scientific experiments have shown the value of loosestrife as an antibacterial and clotting agent. Purple loosestrife should be harvested while in flower at a time of day when the plant is dry. The whole plant is used for making the decoction and may be used fresh or dry. If the dried plant is used, it should be pulverized with a mortar and pestle or blender. The decoction is made by boiling one teaspoon of herb to one cup of water in a glass or enamel pan for a few minutes. You can put the herb in a tea ball or tied up in a cloth before boiling. You may also add anise, mint or some other flavoring to the herb before decocting if you find the taste unpleasant.
Loosestrife is also a useful herb for magic. It is associated with the moon and with Cancer. Culpeper classified purple loosestrife as slightly cool and dry, which signified earth. It is also good for magic which involves improving or restoring physical or psychic sight. Suggested ways of using herbs for magic include decorating an altar, making "potions," stuffing poppets, including in an amulet bag, and otherwise limited only by your imagination. One traditional spell specifically calling for loosestrife instructs the caster to place some in the corners of a room or rooms to restore harmony and bring peace to the inhabitants.
Editors Note: SLG does not endorse or recommend the use of medicinal herbs by untrained or unsupervised individuals. This article is intended solely for your reading enjoyment.
By Kami Landy
Lugh is the Samildanach, the master of all arts. His is the power to unite people of skill and wisdom.
Here is how his greatness was first known. When first Lugh came to Tara, seat of kings in Ireland, the company sat feasting with the great gates shut. He knocked, but the gatekeepers said; "We will not admit any man unless he has a skill." "Fine," said Lugh, "Question me, I am an artificer." "That will not gain you entrance," said the gatekeepers, "we already have one of those." "Well, I am a smith." "Our smith, Goibniu, is the best in the world. You may not enter on that account." "Fine, I am a physician, question me." "Diancicht holds that position, you may not enter." And so it went; Lugh named himself carpenter and brass worker, champion, poet and harper, but all of those they had already at Tara. At last he said, "well then, let me be cupbearer." But the gatekeepers said, "No, we have already nine of those, that is enough." and Lugh spoke up proudly then and told them; "Go to Nuada the king and ask him if there is any one person who holds all these skills at once. If there is, I'll go away quietly. If there is not, you will have to admit me." So in they went to the feasting hall and told Nuada that there was a young man outside who ought to be called Samildanach, for he had all arts. Nuada bade them to admit him. Then Lugh was tried also at chess and verse making and adjudication, and all these contests he won. So Nuada came down off his high seat and placed Lugh upon it, where he sat for thirteen days giving judgments and advice to the people of Tara, especially about how they might win success over the Formorians, their ancient rivals.
Here is how Lugh Lamfada was born to have such greatness. His coming was fated. Balor was told he would die by the hand of his grandson, so he locked up his beautiful daughter Ethlinn in a tower of glass with twelve maidens to attend her. There she remained safe for many years, but one day Balor decided to steal a wonderful cow he had heard of, which never went out of milk. It's owner, Cian, whose brother was Goibniu the smith, went to the druids to ask how to get it back. One told him that he could never recover the cow while Balor lived because Balor had an evil eye which would burn anyone who came near. Another, a woman druid, agreed to help. She dressed him in woman's clothing and spirited him on the wind across the sea to the tower. There she begged shelter for Cian, pretending he was a high-queen in distress. When the women let him in, he took off his disguise and Ethlinn recognized him from her dreams. At once she took him to her bed, and in the morning she was pregnant. Before Balor could find out, the druidess Birog brought Cian away again on the wind, and when the child was born, she also saved him from the drowning his grandfather ordered. This child was Lugh, called Lamfada - the long arm - in his childhood. Well, Birog brought him to his father Cian, who gave him in fosterage to Tailtiu, daughter of the King of Mag Msr - the Great Plain. So close did he become to his foster mother, that in time when she died he came to bury her. He built a great mound, and decreed great funeral games for her there, with bonfires and keening and contests of every sort to be held yearly at the end of summer. The plain where these games were made was named for her, and the Tailteann games are held to this day.
The prophesy of Balor's death was fulfilled, and this is the way of it. Lugh's mother was of the Formorians, but his father was of the Tuatha De Danann. So he had within himself both strains, but he was loyal to his father's people. After he had been at Tara for some time, it became known that the Formorians would soon come against the Tuatha in battle. Lugh was chosen as war-leader, and he went to all the people of Tara asking what they would contribute to the battle. Each offered according to his or her skill, in concert, so that together the potency of that people was greater than that of each of them alone. For Goibniu offered spear points which could not miss their mark, Luchta the carpenter offered as many strong spear shafts and shields as they might need, and Creidne the brass worker offered rivets and spear bosses and sword hilts in plenty. They set up the world's first assembly line, and the Tuatha De Danann were never short of potent weapons. Magic there was in plenty, too. For Lugh asked the poet and the Druid, the witch-women and even the Morrigan for their aid. These gave them courage and strength, the support of the land, and the opposite to their enemies. Then Diancicht the physician, his daughter Airmid and son Miach agreed to put healing herbs in a well, where any warrior who was wounded even to death, and as long as he still had his head, might be placed therein and so made whole again. Well, at last the battle began, and the Formorians were greatly dismayed to find that, while their weapons would break and lie upon the plain broken, their warriors die and lie upon the plain dead, the same was not true of the Tuatha Di Danann, for their weapons and warriors were ever renewed. Finally, Lugh came to Balor in the course of battle. He called out insults and boasts to his enemy, his grandfather, until Balor said to his attendants; "I would see this cairbre, this chatterer, who is talking to me." When they raised his eyelid, Lugh threw a spear through it so that the baleful eye came out the back of his head and looked upon his own army, burning them in a flash. Then Lugh cut off his head, fulfilling the prophesy that Balor would be killed by his own grandson. After that, the battle became a rout and the Tuatha Di Danann won the day. Thus did the people of art win and tame the land to their use forever, and Lugh has special power over the wildness of storm, the burning of sun and the fierceness of thunder to this day.
After the battle at Mag Tuireadh, Lugh was given kingship over the Tuatha Di Danann. He ruled for many years wisely and well, so the land prospered and the people were at peace. His father had died before that great battle. After Tailtiu, his foster mother, died, he brought his mother Ethlinn of the Formorians to Tara and found her a suitable marriage among the Tuatha DiDanann, once again joining those two strains- the wild powers and the Aes Dana, the people of art. From this marriage came Muirne mother of Finn MacCumhal, head of the Fianna of Ireland. Lugh himself was father to CuChulainn, champion of the Red Branch of Ulster, but that is another story. When it was time, Lugh stepped down from the high seat and handed rulership over to the Dagda, and went far away. First he went to the center, the place where the five provinces of Ireland meet at Uisnech, and then it is not known for certain where he went, but some say he took the curach of Manannan and went far across the sea.
And what is his importance to us here? Hear the mystery at the heart of our tribe. For we are many in skill and in origin, yet one in purpose and pride. As Lugh Lamfada, the Samildanach, brought together in himself the strains of Formorian and Tuatha Di Danann, and in the hall of Tara, brought together the skills of all who gathered there, so at his call we are brought together and braided into a strong and lasting whole. Each of us here heard that call, not knowing its origin, and answered. We have bound ourselves to this land, and made a marriage of this land, of our River-mother Ana, and Lugh our patron. He is here among us, in all of our arts, in all of our words, in all of our wisdom, Lugh of the Long Arm holds us in hand. He is our champion, our father, our inspiration and our strength. Let us honor him fittingly, as we did in our Games, with feats of skill and valor!
By Fox
This is an account of the Groves quest for contact with the goddess of our river basin. It is also the application of the lore of the water that Fox detailed in the last issue of Ripples. Ed.
Darkness hung heavy in the cloudless sky as night breezes pushed ripples across the black surface. It began during the hour of silence before the first light, before the first birds awakened to herald the late spring dawn. Nestled in little clusters of houses that crowd the shore, the residents slept peacefully unaware as the crunch of gravel revealed three vehicles sliding into the parking lot.
Emerging, a small crowd moved to the shore beneath the oaks. An ordinary lot at first glance but different somehow. The informed eye picks out an earring here, a necklace there, telltale signs that children of the Earth, pagans, had arrived. After some quiet talk some returned to unload a hand-made canoe and send it gliding silently into the night.
This was not their first visit to this place. Scouting groups of two or three had frequented the area for weeks before, sitting on the shore or roaming through the woods, searching, planning, communing. A week prior to this night a number came to sit and meditate on the shore. Barely noticed by those roaring by in boats.
These people came to make contact. They respectfully gazed out into the blue and searched within themselves for images and voices. Occasionally one would stand to drop a bit of silver or stone into the water. Another bent to touch the water and reverently anointed her brow. And make contact they did. Many images and sounds were reported as one was moved to tears by the power and peacefulness of the spirit of the lake. With fond last looks out upon the water they left to plan their return.
Out in the darkness the canoe made a gentle arc to glide back to the shore. A young man joined the first in the boat as the small crowd sat in quiet contemplation. With him came a basket filled with objects that each had given. All eyes followed as their humble treasure of jewelry and stone was paddled out to the deepest part of the lake.
Nearing the spot, the canoe slowed and turned to face the shore where the small party began to concentrate more earnestly upon the task. They reached deeply within and called to the lady of the lake. They asked that she accept the gifts that they had given and searched within for her touch. The young man lifted the basket out over the water as he spoke to the lake.
It began as the faintest shudder; the man thought that his companion in the boat was merely chilled by the night air. But as he spoke the shudder grew to strong tremors, violently shaking the small craft as he opened his hand. His companion felt nothing but a gentle breeze as the basket drifted out of sight, sinking into the black depth.
The canoe slowly returned to the shore as the men became suddenly aware of the huge presence waiting silently beneath them, awed by the its feeling of consciousness. Stopping briefly at the shore they again turned to the center with a large blue glass bowl as light began to gather on the horizon.
Again the small band on the shore began to concentrate along with the men in the boat. They asked the lady to grant a gift in return, a portion of her healing waters, charged with otherworldly power for healing and blessings. The man held the bowl in the water for a moment and then with a scooping motion lifted it from the lake.
When the canoe again reached the shore the bowl of water was handed to one of the young women in the crowd. She turned and led the way to the top of an oak covered rise. She took up a position with a clear view of the sunrise. They all stood in silence, facing the brilliant red sky as she raised the bowl before her. The huge orb of the Beltaine sun rose above the horizon, its first rays captured in the bowl of water, energizing and fertilizing its powers.
They stood in silence until the sun had cleared the hill to begin his vault into the sky. Turning to each other they hugged and talked of their experience. She had spoken strongly to them again, repeating the same images and sounds as before. She told them that her name was Ana and she appeared to them as a young and gentle Native American woman. She had accepted their gifts and was pleased but remained skeptical of their promises to honor and protect her land, preferring to see what time would tell.
When all was complete they returned to the vehicles, packed the canoe and drove away, returning to their sacred place in the forest. They left no mark of their passing and were soon forgotten by those who saw the strangers at dawn. The motor boats and jet-skis again flashed across her surface noisily unaware of the spirit below. She remains there still, watching and waiting for the return of her newly adopted children.
Our deepest sympathies to the friends and family of Pascal McGaffey upon his passage to the Summerland. He is much missed.
By Janet Kniaz
Do you remember your first experience with the Grove? I do. It was one of the regular Thursday meetings. I walked into Common Language Bookstore feeling nervous in anticipation of what the evening would bring. I was lucky because Fox, Jaguar and Jim Hoyt were already there and I had met all of them before. It was also a fairly easy introduction because they were showing a movie that night and not much interaction was expected.
At the last Grove intensive I learned that my experience was not typical. I had a much easier time getting acquainted with the group than many others. This makes me wonder how we can make each persons first encounter with us a more pleasant one. We have many people who appear once or twice and show much enthusiasm for what we are doing but quickly disappear. How how do we prevent these people from falling through the cracks? Could it be that they didn't feel that we responded when they showed interest?
At the last Grove intensive some of these issues were discussed and ideas were proposed to address them. We came up with the idea of having greeters at the rituals and meetings. These people would introduce themselves to the new person, give them information about the group and the activity, offer to place them on our mailing list and give them directions such as where to find the bathroom, refreshments, etc. In addition to that, we felt that if all of us would make more of an effort to be welcoming to new people it would make a world of a difference to our guests. I know it made a difference to me when I had someone come up to me with a warm smile.
The second issue that we discussed was our treatment of new members. We wondered how we could best focus the potential new energy that a new member brings to the grove. Again we came up with an idea similar to the greeters, called the buddy system. In this system each new member would be assigned to a more experienced Grove member. The new member's buddy would then be responsible for making sure they are on our mailing list, that they have received all of their membership info, have had all of their questions answered and are getting acquainted with other members of the group.
I would love to hear from anyone who is interested in helping with these issues or anyone who has other suggestions or ideas. If we could get a number of you to volunteer to take the time to get involved with this I'm sure that our membership would double. Please contact me if you are interested in getting involved.
Good Housekeeping, c. 1963. pg 591.
Refrigerate pie shell for several hours. Then preheat oven to 425F. Combine sugar, salt, spices; add pumpkin, milk, eggs; beat until smooth. Pour into shell. Bake 15 minutes. Reduce heat to 350F, and bake 35 minutes, or until set. Cool. Serve in wedges topped with whipped cream.
Shining Lakes Grove
P.O. Box 15585
Ann Arbor, Michigan
48106-5585
Phone: (313) 480-2082
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