1) Provide an appropriate definition, discuss your understanding, and provide an illustrative example for the term “ethical dilemma” (minimum 100 words, excluding the definition)
An ethical dilemma is a complex situation that requires a choice to be made between multiple options regarding a course of action, and no matter which course of action is chosen, some ethical principle is compromised (Allen). Essentially, there is no perfect solution to a situation. There are both absolute and approximate ethical dilemmas. An absolute ethical dilemma is one where “two or more ethical standards apply to a situation but are in conflict with each other” (Allen). A conflict between personal and professional ethics is not an absolute or pure ethical dilemma because it involves personal feelings where the rational processes for solving ethical dilemmas can’t be used for conflicts in values. So, even though situations where professional ethics and personal values collide are difficult and uncomfortable, they are not absolute ethical dilemmas, but rather approximate dilemmas (Allen). This means that in order to have a pure or absolute ethical dilemma a situation must require a decision to be made between two conflicting ethical standards from our Clergy Council Code of Ethics. A situation that presents a conflict between the Clergy Council Code of Ethics and our own Personal Code of Ethics would be an approximate ethical dilemma at best.
I’ve experienced both absolute and approximate ethical dilemmas within the field of education. When a student confides abuse to me, I am required by state law as well as standard 3.e in the “Licensure Code of Professional Conduct for Ohio Educators” to make an official report. However, standard 5.a in that same Code of Conduct also forbids sharing confidential student information, which is needed to make the report (Ohio Dept. of Education). Because there is a conflict in the ethical standards put forth in the Code of Conduct for Educators with this situation, it is an absolute ethical dilemma. There is also an approximate ethical dilemma present in this situation if I fear for the safety of the student if I make the report. However, the Code of Conduct, as well as the overall continued safety of the child depend on making an accurate report, and thus while both conflicts in ethics and values technically present ethical dilemmas, for me this was not a particularly difficult decision.
2) Identify, list and briefly explain the steps to a “Problem Solving Process.” Process steps may vary in style depending on student preference and source. (minimum 100 words each step; citation of source for process required)
Many problem-solving processes are similar in their layout of steps to take. The problem solving process presented by the Global Development Research Center has six steps (Srinivas), as explained below:
1) Define the Problem – The first step is to define what the actual, specific problem is. This requires those that are involved in the problem solving process to focus in on what the problem is. When you write down the problem, you are creating a check you can use throughout the rest of the process. This is also useful for those working through the problem and possible solutions to be sure that they are remaining focused on the problem at hand, and not off shoot or unrelated other problems. By writing down the problem you are focusing on, you then have a statement you can come back to ensure you’re coming up with as many solutions as possible and that they relate directly to the problem.
2) Analyze the Problem – The next step in the problem solving process is to analyze the problem. This can take a couple of forms, all of which are important. One analysis should look at the root cause of the problem. By examining this, you are looking at base issues which may be feeding into the specific issue at hand, and you will also be examine base issues to ensure that the problem won’t repeat itself in another form. Depending on what you find in this step, you may want to go back to step 1 and redefine your problem. Another aspect to analyzing the problem is that you want to know what kind of environment the problem exists in, because that will determine what kind of solutions are viable. This is also the step where you will come up with criteria with which you can evaluate the possible solutions you will come up with in the next steps.
3) Brainstorm Solutions – After cycling through steps 1 and 2, and perhaps revisiting step 1 a number of times in order to determine what the actual problem you’re focusing on is, you will then begin the process of brainstorming solutions. The important note for this step is that this is not where you will be evaluating their merits, how well they may work, whether they’re viable, whether you like them, or choosing which possible solution to attempt at all. This is the step where your goal is to come up with as many ways to solve the problem as possible, as off-the-wall as some of them may be. I would even say that a few off-the-wall ideas are good, because they will encourage thinking outside the box and creativity in the brainstorming process.
4) Analyze Solutions – This next step is similar to step 2, except that you’ll be looking at each of the solutions you brainstormed, rather than the problem you came up with. This is the step where you will take a close look at each possible solution and define its good and bad points. You will examine where the places are where it could work well, and where the places are where it has some weaknesses or possibilities for failure. At this point you are still not yet picking which solution you will use, but rather are examining each individually on it’s own merits. You may find that this step may circle back around to step 3 as you see specific ways that a solution could be improved.
5) Pick a Solution – In this step you finally go about evaluating each individual solution and ranking them based on usefulness and likelihood that they will work to solve the problem. This can be done with a yes/no system, a weighted voting system, gut and intuition, or some combination of those. When you rank all your possible solutions you end up with a smaller list of those you may want to implement. If you still have too many, it may be worthwhile to refine your ideal requirements so that you end up with less possible solutions to work with. Ultimately you’ll end up with no, one, or many possible solutions.
6) Plan the Next Steps – In this last step in the problem solving process you’ll be working with the possible solutions you came up with in the previous step. If you didn’t come up with any working solutions in the previous step, you’ll need to back to at least step 3 and brainstorm more solutions, if not all the way back to step 1 and redefine what your actual problem is. If you have one or more solutions, you’ll want to decide which solution you’ll try to implement first, and then write out the actual steps for making that happen. It may include deciding what materials and personnel you need, as well as timeframes for certain things to happen in, and checking each step along the way to be sure it has been done and things are still on track for solving.
3) Provide the following information for each of the situations described below.
Question 3: Situation 1
It is a long-standing tradition within your Grove to pass the Waters of Life using a single vessel for high day celebrations. Your group has always been small and the group at large prefers alcoholic Waters of Life, which is the plan for this high day event. Prior to the beginning the ritual pre-briefing you become aware that several new individuals are in attendance. One of these individuals discusses with a member of your Grove that they learned of your event from a poster in a local Unitarian Universalist Congregation where they attend weekly Alcoholics Anonymous meetings. What do you do?
a) Explain how you would utilize your problem solving process to resolve the situation. Discuss an effective resolution and why you believe the resolution would be effective (100 words minimum)
The problem that I identify in this situation is that there may be those present at a ritual who do not drink, or who do not wish to be pressured to drink. In our grove we’ve already taken into account this kind of situation to help avoid it. In general, we simply don’t use alcohol of any variety as the Waters of Life. Not only do the spaces we rent prohibit alcohol, we also don’t want to put anyone in this type of situation, whether or not we suspect a recovery status or not. In order to be welcoming to all, including those in recovery and to families and children, we simply don’t use alcohol in the Return Flow. Other possible solutions to this situation are to offer both alcohol and water in separate vessels, allowing each person to determine which one they will take. Another possible option would be to explain the various methods of ‘taking in’ the blessing. At sumbels it is common to hear an explanation that you may drink from the horn, kiss the horn, or pour out a libation on the ground. All are acceptable. If we offered options that included alcohol in a ritual, I would be sure to always take a non-alcoholic option to ensure that the folk knew that it was acceptable in practice, and not just in words, to do so.
b) Discuss how your personal Code of Ethics was utilized in the resolution of the issue presented. (100 words minimum)
There are two main ways my personal Code of Ethics supports my resolution to not offer alcohol as the Waters of Life. First, because “I will be kind to others” that means that I will ensure that all have the safest space possible in which to experience a relationship with the Kindreds. This means removing the pressure and stigma of alcohol. Second, because “I will be a … responsible person,” especially as it pertains to the law, I will not violate the regulations of the spaces that we rent for our rituals (Avende). In the Clergy Council Code of Ethics, under Integrity, the Priest has a “responsibility to promote inclusivity,” and as such, I think to be inclusive both to those in recovery and to families, we need to allow for changing circumstances that may necessitate us using non-alcoholic beverages for the Waters of Life (ADF Clergy Council).
c) Discuss whether you would consider the situation to be an “ethical dilemma?” Why or why not? (100 words minimum)
This is neither a difficult decision for me, nor is it an ethical dilemma. Not only do I feel that I have a moral imperative to ensure that I make reasonable accommodations for all ritual attendees in order to ensure that they all have the ability to experience joy and a relationship with the Kindreds, my personal Code of Ethics specifically supports the decision to use a non-alcoholic option in this case, and the ADF Clergy Council Code of ethics empowers me to use my best judgment to make this decision. This is neither an approximate nor an absolute ethical dilemma.
Question 3: Situation 2
While meeting with a couple to plan a hand-fasting ritual you have been asked to facilitate, you notice one of the partners continually makes all of the decisions concerning the ceremony and refuses to let his/her partner participate in the discussion. When you encourage the silent partner to participate the other individual becomes obviously agitated. You notice several bruises on the silent partner legs and arms and he/she appears afraid to express any thoughts and ideas. Following the discussion, you receive a phone call from the silent partner apologizing for the conduct of his/her partner. The wedding is a month away and the couple has written an oath for the ceremony that professes a desire for a healthy relationship and equal partnership. What do you do?
a) Explain how you would utilize your problem solving process to resolve the situation. Discuss an effective resolution and why you believe the resolution would be effective (100 words minimum)
The problem that I identify in this situation is that presumably one of the partners is being physically, and also perhaps emotionally, abused by the other. When I analyze this problem, I find that it is outside both my skill set and comfort zone to address the issues at hand. My response after speaking with the couple would likely be to inform them that I was unavailable on their preferred wedding date, and to refer them to the other local ADF priest in the community who I know has a better ability to cope with this situation than I do.
b) Discuss how your personal Code of Ethics was utilized in the resolution of the issue presented. (100 words minimum)
The decision to refer this particular situation on to a fellow priest within my own ethics comes from a place of integrity. When I am a “responsible and independent person” it means that I know my own skill sets and my own limits, and do my best to not exceed those limits. When I “am loyal” it means that when I don’t know, or in this case, can’t do, something, I will find someone who can (Avende). The decision to refer this particular situation on to a fellow priest within the Clergy Council ethics comes from the concept of *ghosti and the concept of Competency. Because a priest may refuse service to anyone, and “will make every reasonable effort to refer the individual to other options for that service,” I will refer to a fellow priest who I believe has the skill set to manage the situation. I will do so because I recognize that I have strengths and weaknesses and that I will “work within those realizations” (ADF Clergy Council).
c) Discuss whether you would consider the situation to be an “ethical dilemma?” Why or why not? (100 words minimum)
While this is a difficult decision for me because I feel like I want to be able to help, it is not in fact an ethical dilemma because both my personal Code of Ethics and the Code of Ethics for the Clergy Council require me to not handle a case that is outside of skill set when I have the ability to refer the case to one who is better qualified and I have a reasonable expectation that they could help. Because the Clergy Council Code of Ethics specifically allows for a Priest to refuse services, particularly as long as they refer the client to someone else, this solution to the situation is not an ethical dilemma, despite being a difficult decision requiring me to know myself well.
Question 3: Situation 3
You are facilitating a children’s activity concerning the 9 virtues and the Kindred for your Grove. A ten-year old child approaches you during the activity and says, “Can I tell you a secret?” You let the child talk and he tells you that his stepmother, who is an active member of your Grove, doesn’t follow the virtues or care about the Kindred. You ask him why he believes this and he tells you, “Because if she did she wouldn’t hurt me!” Once more you ask the child what he means and he shows you a horseshoe-shaped belt mark on his back and says, “Don’t tell anyone.” The father and stepmother are in the next room at an adult workshop. What do you do?
a) Explain how you would utilize your problem solving process to resolve the situation. Discuss an effective resolution and why you believe the resolution would be effective (100 words minimum)
The problem that I identify in this situation is that there is child abuse occurring, specifically that it is occurring within my religious community. The only acceptable solution to this problem is to make a report to Child Protective Services. The fact that I suspect abuse at all means that I am obligated to make a report both by my own ethics and by law. Possible methods could involve making the report immediately with the child in the room, or waiting until the meeting is over and making the report after. From experience and training in education, the process I would follow would be to inform the child that I am there to support them, that I believe them, and that this requires me to report the suspicion to children’s services. I would not inform the parents that I was making the report, because I do not have the expertise on dealing with safety of the child once the parents know, whereas Children’s Protective Services does.
b) Discuss how your personal Code of Ethics was utilized in the resolution of the issue presented. (100 words minimum)
The decision to make a report to Children’s Protective Services fits with my personal Code of Ethics because “I will be a … responsible person,” especially as it pertains to the law (Avende). I am a mandated reporter according to Ohio Law, and as such, if I suspect abuse, I am obligated to report it. Relatedly, the decision to make a report to Children’s Protective Services in response to this situation fit with the Clergy Council Code of Ethics because according to the principle of *ghosti “privileged communications … are considered confidential information … subject to limitation only by … applicable law” (ADF Clergy Council). Again, because I am a mandated reporter, even though the child asked me not to tell anyone, I am required by law to report the suspicion.
c) Discuss whether you would consider the situation to be an “ethical dilemma?” Why or why not? (100 words minimum)
Because my personal Code of Ethics contains a point stating that “I will be loyal” and goes on to explain that “I will maintain the confidence of those who have trusted me to hold space with them” but also states that “I will be a … responsible person,” especially as it pertains to the law (Avende), along with the clause in the Clergy Council Code of Ethics that contradicts my own confidential point with it’s exceptions, this is technically an approximate ethical dilemma because it points out a discrepancy between my professional and personal ethics. Nevertheless, it is not a difficult decision for me. If for some reason I didn’t believe that reporting child abuse was in the best interest of the child, perhaps it would be a difficult decision in addition to being an approximate ethical dilemma, but as I believe my reporting provides the best support and safety for the child, and follows the law, the decision for me to report is easy.
Question 3: Situation 4
A young woman from your local Neo-Pagan community contacts you and expresses a desire to attend your Grove’s upcoming high day; however, she explains that she is in a wheel chair and has an uncontrolled seizure disorder. Another local Neo-Pagan group had explained to this individual that they were unable to accommodate her needs at this time. The young woman plans to bring her personal care attendant with her, but the attendant is opposed to Neo-Pagan beliefs and does not want to actually participate in the service and plans to wait outside the ritual area. Your regular outside ritual space is not readily handicap accessible and the ritual is planned for this outdoor space. What do you do?
a) Explain how you would utilize your problem solving process to resolve the situation. Discuss an effective resolution and why you believe the resolution would be effective (100 words minimum)
The problem that I identify in this situation is that the ritual space does not meet the woman’s needs. This is an issue of accessibility. Possible solutions may include telling the woman that we can’t accommodate her needs, moving or rearranging the current ritual space, or telling the woman that on this short notice we don’t have the ability to accommodate her needs, but will need time to make the space accessible to her wheelchair and invite her to the next public ritual. While the second option is the best option, if the space is already not handicap accessible, the likelihood of our Grove being able to make it so without switching locations on short notice (near impossible to do in our parks system) is very unlikely. Therefore, the most likely solution for this situation is to discuss with the woman what specific accessibility needs she has (ramps, distance from parking lot, etc.) and arrange for those accommodations to be made at the next ritual. Even if this particular woman does not show up again, it is an important modification to make regardless.
b) Discuss how your personal Code of Ethics was utilized in the resolution of the issue presented. (100 words minimum)
My own personal Code of Ethics relates to my resolution regarding this situation in a couple of ways. First, “I will lead others to the flame” means in part that I will do what I am able to do in order to ensure that all can experience the relationship they desire with the Kindreds. Second, “I will be kind to someone.” This situation goes beyond mere kindness in my opinion and is more akin to civil rights. Being kind means that I will grant all basic human rights to individuals, and this means as a Priest I should provide access to a person’s desire to experience this spirituality as much as I am able (Avende). My decision relates to the Clergy Council Code of Ethics in multiple aspects. Under Service, “The Priest has a responsibility to provide service to the Folk.” This does not specify which Folk are worthy of expending the effort to provide service. Additionally, the Clergy Council Code of Ethics specifically focuses on non-discrimination, stating “The Priest has a responsibility to promote inclusivity, diversity, and non-discrimination; additionally, our clergy should promote the respect, self-worth, and dignity of individuals” (ADF Clergy Council). This means that we have a duty to make an attempt to provide reasonable accommodations for all members and potential members of our community.
c) Discuss whether you would consider the situation to be an “ethical dilemma?” Why or why not? (100 words minimum)
This is not an ethical dilemma because it doesn’t conflict with either my personal Code of Ethics or with the Clergy Council Code of Ethics. This may be a difficult situation, depending on what kind of accommodations are needed, and it may be an awkward conversation with both the woman, and perhaps with her non-Pagan caretaker, but it is not an ethical dilemma. Every person has a right to pursue the spiritual path that they feel called to, and they have a right to expect reasonable accommodation to be made for that if they have a disability. It may take some work and some time to figure out how to meet those needs, but it is not an ethical dilemma.
Works Cited
ADF Clergy Council. “ADF Clergy Council Code of Ethics.” Adf.org, Ár nDraíocht Féin, 9 Oct. 2011,www.adf.org/system/files/members/org/clergy-council/adf-clergy-code-of-ethics.pdf. Accessed 13 Sept. 2016.
Allen, Karen, Ph.D, LMSW. “What Is an Ethical Dilemma?” SocialWorker.com, 22 Dec. 2013, www.socialworker.com/feature-articles/ethics-articles/what_is_an_ethical_dilemma%3f/. Accessed 12 Sept. 2016.
Avende, Rev. Jan. “Thoughts on Virtues and Ethics.” Mist to Open. Mists to Bind, 4 Sept. 2015, hellenicdruid.wordpress.com/2015/09/08/thoughts-on-virtues-and-ethics/. Accessed 14 Sept. 2016.
“Licensure Code of Professional Conduct for Ohio Educators.” Ohio Department of Education, 11 Mar. 2008, education.ohio.gov/getattachment/topics/teaching/educator-conduct/licensure-code-of-professional-conduct-for-ohio-ed/licensure-code-of-professional-conduct.pdf.aspx. Accessed 14 Sept. 2016.
Srinivas, Hari. “The Problem Solving Process.” The Problem Solving Process, The Global Development Research Center, www.gdrc.org/decision/problem-solve.html. Accessed 14 Sept. 2016.
Alright, while I am typically known for my work in Hellenic polytheism, when a group under the pagan umbrella spews hate based on race and gender identity, speaking out against that is imperative. I say not here. Not in my house.
The Asatru Folk Assembly posted earlier this week:
“Today we are bombarded with confusion and messages contrary to the values of our ancestors and our folk. The AFA would like to make it clear that we believe gender is not a social construct, it is a beautiful gift from the holy powers and from our ancestors. The AFA celebrates our feminine ladies, our masculine gentlemen and, above all, our beautiful white children. The children of the folk are our shining future and the legacy of all those men and women of our people back to the beginning.”
Again, not in my house. If we don’t stand against this type of of hate and vitriol, then our silence makes us complicit. A line is drawn in the sand, and if we won’t condemn this, take a stand, and clearly state that this is not who we are, any of us under this pagan umbrella, any of us under this human umbrella, then we are complicit. If we don’t pick which side we stand on in these cases, our side will be chosen for us by what we don’t say.
I believe in a “come as you are” religion. My fire is big enough, and bright enough, for all who wish to worship the gods. I will openly denounce those who spread hate, who seek to impinge on the human rights of others, and I will stand beside those who are victims of hate and help to make space for them.
Mythology is ripe with examples of gods and heroes who were themselves, through and through, and didn’t let who they are, or the way they presented, effect their actions or their acceptance of their worshippers. Zeus, Hermes, Herakles, Athena all come to mind.
The AFA is a Norse group (I state that affiliation loosely, so as not to offend any of my Heathen compatriots), and so the myth that I find particularly pertinent is The Lay of Thrym. Thor loses Mjölnir to the giant Thrym, who demands to marry Freyja in order for it to be given back. Freya says “Fuck that! Thor, you messed it up, so you go fix it!” Thor and Loki end up dressing as Freyja and her handmaiden to go marry Thrym. How’s that half-giant/half-Aesir cross dressing Thunderer for a”masculine gentleman”?
If you are a Norse pagan, looking for an inclusive home, I’d encourage you to check out The Troth as a Heathen group, and ADF as an Indo-European group. Both have explicit statements of inclusivity as part of their governing documents.
Memorize bookends & formulas if possible
Hey, you’re a god!
Here’s why you’re awesome!
We’re honoring you on this day.
Here’s your offering.
It’s appropriate to give to you for this celebration because Reasons.
Here’s how it is given to you and how you receive it.
Yay, god! Take your gift!
Excellent book is Writing With Stardust by Liam O’Flynn
Activity
Full COoR; parts divided amongst participants
Ritual performed by Three Cranes Grove, ADF for a Grove-only Summer Solstice in 2016. All parts written by Rev. Jan Avende unless otherwise noted.
Born in the Water and Kindled on the Land
Atar, Son of Ahura Mazda!
To the Fire, the Great Fire –
To you I call!
Worthy of Sacrifice you are! Worthy of Prayer!
Worthy of Sacrifice you’ll always be!
To the Fire, the Great Fire –
To you I call!
I come with fuel in hand,
with ghee in hand,
That you may be burning, ever burning, ever blazing.
To the Fire, the Great Fire –
To you I call!
Come to me, O Fire, Great Fire.
Through Asha, through right action,
Brighten this work and come to me here!
May you be provided with proper fuel! *fatwood*
May you be provided with proper incense! *incense*
May you be provided with proper nourishment! *ghee*
Atar, Great Fire,
for you brightness and your glory,
we offer you a sacrifice!
Atar, accept this sacrifice. *offer fatwood, incense, & ghee*
Atar, accept this sacrifice.
Before we begin his rite, let us wash the mundane from our hands,
and become pure as clean, flowing water.
*Celebrants will wash hands in a bowl of water, and dry on a towel*
Now…
Look within yourself, and set aside those things that will not serve you in this rite.
Look within yourself, and strip away the disorder that clouds your vision.
Look within yourself, find the center of you, and come be welcome in this sacred space.
Now, Children of Earth, we stand with Ahura Mazda,
against the Daevas who sought to destroy the order of our world.
All those who bring druj instead of asha,
chaos instead of order,
stand aside and leave us to our rite in peace!
Accept this as a token of peace between us,
and disturb us not in our rite.
Outdwellers, be at peace! *offer cream*
Outdwellers, be at peace!
The spirits of the sky are above us.
The spirits of the land are around us.
The spirits of the waters flow below us.
Surrounded by all the numinous beings of earth and sky and water,
Our hearts tied together as one,
Let us pray with a good fire. (~Three Cranes Grove, ADF Liturgy)
We have come together today for the Summer Solstice, when the sun stands at its highest in the sky, to honor the Kindreds on this holy day. As our Ancestors did before us, so we do now; and so may our children do in the future.
We come to honor Ardvi Sura Anahita, the Mother of Waters, Crowned by the Starry Heavens, who rides strong and bright today, pulled by four white horses in her chariot of gold. She who brings the life-giving waters in summer – for her brightness and her glory, we will offer her a sacrifice. So let us come together now, as one folk, and make our offerings in joy and reverence.
The Children of the Earth call out to Zam,
to the Wide-Earth itself.
Within your mountainous reaches,
washed by the waters of the sea
You support all the living beings in your domain.
Integral to the cosmos,
You are the wheel to the chariot of the Heavens.
Home to the Son of the Waters,
in his bright and shining glory,
and home to us as well.
In your domain we are able to offer up sacrifices,
and so we make this first offering of leaf and grain to you.
Zam, bountiful Earth,
for you brightness and your glory,
we offer you a sacrifice!
Zam, accept this sacrifice! *offer leaves and grain*
Zam, accept this sacrifice!
The Children of the Earth call out to Haoma!
Sweet scented and swiftly spreading,
you grow as we pray to your stems and branches!
We speak your praises that we may then
speak the praises of all the Bountiful Immortals!
Where your praise is sung in truth, you come
And so I praise you with my voice:
I praise the clouds that water you,
the rains that nourish you,
and the mountains where you grow.
O yellow one, granter of many blessings,
I make a claim on thee for inspiration!
Your healing liquors flow, inspiring of the pious.
We open ourselves now for the taste of you,
That our mouths be filled with your sweet nectar
inspiring us to strength and glory.
Let our words of praise flow out
like the freshly pressed juice of your being!
O Haoma, golden-hued, you who drive death afar,
we beseech thee, give us your vitality!
You are well-endowed, inherently good,
and beautiful in nature, with your bending sprouts.
We have sat long hours, searching many books
that you may give us knowledge and wisdom.
Haoma, sparkling, milk-white liquor,
for your brightness and your glory,
we offer you a sacrifice.
Haoma, accept this sacrifice! *offer incense*
Haoma, accept this sacrifice!
Now, standing in our Nemeton, preparing to do the work ahead, let us take a moment to find our center, and attune ourselves to this space, and to each other. Take a moment to watch your breath, as it flows in and out, deep and regular… As we celebrate the Summer Solstice today, turn your attention to the sky where the bright sunlight is streaming down through the trees and you’re enveloped by the heat of the day. Close your eyes now, and allow your attention to be consumed for a moment with the feel of the light and the heat.
Then, notice, streaming down from the heavens, life-giving Waters. Watch with your Vision Eye as droplets fill the air, plunging down through the heat to splash into the Earth. The Earth, having been warmed by the Sun, takes in the Waters and their nourishment, and as the ground in quenched, arising from the soil, comes a mist. Watch with your Vision Eye as these mists arise. These are the Mists of Magic.
As the Mists rise into the air around you, into the heat, feel their cooling vapors caress your skin. As they continue to rise, notice how the sunlight filters through them. And as they crest above your eye level, notice how, all at once, the brilliant Summer Sun is refracted, and a multitude of colors pour out to bathe this space in its rainbow light.
Focus your attention now on those colors, born out of the Mists from mixing the Life-Giving Waters, the Deep Coolness of the Earth, and the Bright Fire in the Sky. Let the colors wash over you, and take their power and magic into yourself. The reds and pinks that are our life-blood and sexuality. The oranges and yellows that bring healing and light to our world. The greens and teals that exemplify nature and magic and art. The blues and purples that fill us with serenity and harmony, and connect our spirit to the world at large. Let this riot of colors, this brilliant diverse rainbow, wash over you as the Mists caress your skin, as you breathe in this magic.
And now, as the Mists sink back to the earth, to pool, swirling on the ground below as we prepare for the work ahead, see those colors merge again back into one. They become a brilliant white light, all colors merging into one unified glow. Expand your awareness now, and remember the people standing around you. Know that they too have been bathed in the colored mists, and are filled now with that white glow. Open your eyes, and see standing about you, your Grove. We are all filled with the Life-Giving Waters, the Cooling Power of the Mists rising from the Earth, and the Bright Sunlight. We stand, united in diversity, as one Sacred Grove.
“The waters support and surround us.
The land extends about us.
The sky stretches out above us.
At our center burns a living flame.
May all the Kindred bless us.
May our worship be true.
May our actions be just.
May our love be pure.
Blessings, honor, and worship to the holy ones.” (prayer: Ceisiwr Serith)
Children of Earth, we now stand at the Center of World, with the Waters flowing about us, the Sky stretched above us, and the Land all about us. The Cosmos was not always in ordered in such a way though…
First the Sky came into being, a great dome arcing above. Then the Waters came, a deep pool below the Sky. Then the Earth was formed, stretching from edge to edge of the great sphere, dividing the Sky from the Waters. With the Land, Sea, and Sky in place, life began to form. First one plant: Gao-kerena, the Tree of Life; then one animal: Gav-aevodata: a Great Bull; and then one Man: Gaya Mareyan. Finally, at the last, came the Fire, burning hot and strong, permeating all the realms, igniting in all places, both seen and unseen.
Then the gods assembled, and through sacrifice created life and brought order to the world. They crushed the Tree, and hundreds upon hundreds of new plants sprang to life. They slaughtered the Bull, and animals of all forms sprang to life. They dismembered the Man, and humanity, in all its races and glory, sprang to life. Thus the vegetable, animal, and human realms were populated and Asha – order – was born.
Now in acknowledgement of those primordial sacrifices and to recreate and maintain that cosmic order of the world, so do we bring our own offerings to the Fire and the Water.
Sweet Milk and Leaves we bring for the Waters. *offer Milk and Leaves around the Well*
Let all the Waters flow through this Well,
And through us.
Sacred Waters, Flow within us!
Sacred Waters, Flow within us!
Sweet Incense and Fat we bring for the Fire. *offer Incense and Fat to the Fire*
Let this Fire be kindled in all Realms,
And in us.
Sacred Fire, Burn within us!
Sacred Fire, Burn within us!
Holding all the realms together,
Great Tree of Life, we acknowledge your Sacrifice.
You who stand on the Peaks-Above-the-Eagles,
You who are the Tree of All Seeds
Stand now connecting all Worlds, all Realms, all Life
Sacred Tree, Grow within us!
Sacred Tree, Grow within us!
Now, Children of Earth, with the Waters flowing through us, and the Fire burning within us, see those powers mix and mingle. It is out of that Fire and those Waters that the Mists of Magic are born. In your mind’s eye, let those mists, ethereal and formless, flow out from you and envelop the landscape. Take a moment to breath in those mists, and anchor yourself within this Ordered and Centered Cosmos.
And now, let those mists begin to roll back, to dissipate, revealing a waterway. The sound of the gentle lapping current greets your ears, and the scent of wet, flooded soil and fresh cut trees fills your nostrils. As you gaze out across the waterway, you see a natural dam stretching across the current. Twigs and logs carefully and firmly held together by layers of river mud.
The water beside the dam is calm and tranquil. Then, you notice ripples forming, traveling across the surface of the water, until you catch a glimpse of ears, then nostrils, then a small head cresting the surface, fur glistening with rivulets of waters running down its face.
The creature gracefully swims ashore, coming out of the water, broad flat tail swishing across the mud and it pads softly towards the underbrush. Then, just before reaching cover, it turns, and makes eye contact with you, rising up on it’s hind feet, carefully balanced with the aid of it’s tail.
This is Beaver. She is graceful, fierce, an ecosystem engineer and a builder of communities.
And now, the Children of the Earth call out to Beaver!
Your warm and glossy fur shining before our eyes.
You take the dry, dying lands of our world
and create a space for all creatures to live and thrive.
Builder of Communities, and Champion of Diversity,
We call to you!
You engineer a world, across all the realms,
Where spirits of all kinds are drawn in by your skill.
Hard-working and clever,
the communal space you nurture is our greatest boon.
Protecting your family and your space:
A welcoming lodge for us all.
Working on the Land, Swimming in the Water,
And floating between the realms,
You draw all creatures in from the edges,
bring all spirits to the Center.
Beaver, Community Builder,
for you brightness and your glory,
we offer you a sacrifice!
Beaver, accept this sacrifice! *cattails & clover*
Beaver, accept this sacrifice!
And now, Beaver, mix your magic with mine
and aid me in Opening the Gates!
Let this well, filled with the waters flowing across the wide earth,
Join with the the Waters below and open as a Gate.
Our connections with the Ancestors deepen as the Gate is opened.
Let this fire, kindled upon the Land, smoke spiraling up to the Heavens
Join with the Fire there, and open as a Gate.
Our connections with the Shining Ones deepen as the Gate is opened.
Let this tree send it’s roots deep into the cosmic Waters Below,
and let it’s branches stretch ever upwards and reach for the Fire Above.
This Tree stands at the Sacred Center as a Crossroads between all Worlds,
Allowing our voices and our offerings to travel to all the Spirits
We stand here, connected at the Sacred Center
to all the realms of Land, Sea, and Sky.
Let the Gates be Open!
Let the Gates be Open!
Children of Earth, the Gates are open. Let naught but truth be spoken here.
We now turn our attention to the Kindreds and call first to the Ancestors.
The Children of the Earth call out to the Fravashis,
Ancestors and guardian spirits!
You who traveled this world before us
and know its twists and turns.
So do you guide us as we walk this path.
Bountiful Fravashis, who are asha-sanctified.
Heroes and saints, descending to earth to stand by us,
you guard the souls of the living and the dead.
You souls who hold the ancient lore,
sharing its knowledge with those worthy next of kin;
You radiant and overwhelming beneficent spirits;
Grant us succor!
We bring you libations of sweet milk,
in homage and in praise.
Meet us at the boundaries
Be warmed by our Good Fire.
Fravashis, Ancestors, Guardian Spirits,
for you brightness and your glory,
we offer you a sacrifice!
Fravashis, accept this sacrifice! *offer cream*
Fravashis, accept this sacrifice!
Children of Earth, see in your mind’s eye the Fravashis, the Ancestors, stepping out from the mists and joining us here at our sacred fire. As their presence fills our awareness, we turn now to call forth the Spirits of Nature!
The Children of the Earth call out to the the Yazata,
You Helping Spirits of the Natural World.
To the waters as they rush across the earth,
Springing up and flowing.
To the growing plants of plain and forest,
green and blooming in abundance.
To the heavens above, and all those that dwell there:
Stars and sun and moon.
Wind and rain.
All those lights without beginning or end.
To the creatures that live amongst us,
those that walk the earth, swim in the seas,
wing above, and roam the plains.
To those who dwell in the highest reaches of the mountains,
where snowy peaks are ever whitened,
To those who dwell in gorges and abysses,
where the brightness of the day may never reach.
All you helpings spirits of the Natural world,
Meet us at the boundaries
Be warmed by our Good Fire.
Yazata, Nature Spirits, Helpers & Guides,
for you brightness and your glory,
we offer you a sacrifice!
Yazata, accept this sacrifice! *offer incense & leafy herbs*
Yazata, accept this sacrifice!
Children of Earth, see in your mind’s eye the Yazata, the Nature Spirits, stepping out from the mists and joining us here at our sacred fire. As their presence fills our awareness, we turn now to call forth the Deities!
The Children of the Earth Call out to the Amesha Spentas!
Shining Ones! Life-giving and Bountiful Immortals!
We call out as praisers and priests,
invoking you as we speak of your glory
and sacrifice to your brightness.
To the Shining Gods and Goddesses
who preside over cattle and wealth,
over order and fire and devotion,
over the bountiful earth and the flowing waters.
You who are tall, fair of form, and self-sufficient.
Conquering the Daevas, you are ever-victorious,
Furthering the world and it’s order.
Blissfully filled with asha-endowed splendor,
you overflow with brilliant light.
Meet us at the boundaries
Be warmed by our Good Fire.
Amesha Spentas, Shining Ones, Bountiful Immortals,
for you brightness and your glory,
we offer you a sacrifice!
Amesha Spentas, accept this sacrifice! *offer ghee & honey*
Amesha Spentas, accept this sacrifice!
Children of Earth, see in your mind’s eye the Amesha Spentas, the Shining Ones, stepping out from the mists and joining us here at our sacred fire. As their presence fills our awareness, let us take a moment and welcome in our hearts and minds the Three Kindreds who join us here today in our celebration of the Summer Solstice.
Have the folk brought praise for the Three Kindreds?
We have!
Then, for their brightness and their glory, bring it forth now: speak your praises and make your offerings!
*folk make offerings. remember to teach them the phrase: “__________, for your brightness and your glory, I offer you a sacrifice”*
Surrounded now by all the Kindreds, we call out especially on this day to the Mother of the Waters.
The Children of the Earth call out to Ardvi Sura Anahita!
Strong, bright, and beautiful,
Your graceful and flowing form sends down,
both day and night,
Waters that run powerfully all along the earth.
You hold as much Glory as the whole of the Waters.
Sweet Maiden, Mother of Waters,
Pure and glowing with radiance,
You stand in statuesque stillness,
Holding the baresma in hand,
Crowned in the gold of a hundred stars
that shine brilliantly down in eight pure rays.
Clothed in garments of the finest beavers,
worked till their skins shine to the eye
With a full sheen of silver and gold.
All the Waters of the Earth belong to you,
A thousand lakes, and rivers and streams.
Mantled in gold, the wide-expanding Waters,
Worthy of Sacrifice. Worthy of Prayer.
For whom Ahura Mazda made four horses,
Wind, and Rain, and Cloud, and Sleet.
Increasing all things, righteous and victorious.
Crushing down the hates of all haters,
Defeating the Daevas and their ilk.
Your strength and your glory are far-reaching,
Purifying the essence of us all.
O Ardvi Sura Anahita!
come down from those stars,
towards the earth made by Ahura,
towards the sacrificing priest,
Meet us at the boundaries
Be warmed by our Good Fire.
Anahita, Mother of Waters,
for you brightness and your glory,
we offer you a sacrifice!
Anahita, accept this sacrifice! *offer ghee & honey & herbs*
Anahita, accept this sacrifice!
Children of Earth, see in your mind’s eye Ardvi Sura Anahita, the Mother of Waters, flowing out from the mists, radiant and stately, come down from the stars above to join us here at our sacred fire, in our celebration of the Summer Solstice.
Have the Folk brought praise for Anahita?
We have!
Then, for her brightness and her glory, bring it forth now: speak your praises and make your offerings!
*folk make offerings. remember to teach them the phrase: “__________, for your brightness and your glory, I offer you a sacrifice”*
Children of Earth, we have given of ourselves
in words of praise and in sweet offerings,
and we now seek to speak once more
to all those spirits here gathered,
that they may receive our love,
for they are worthy of sacrifice and worthy of prayer.
Let our voices arise on the Fire,
Let our voices resound in the Well,
Let our voices travel across all the realms,
and pass the boundary into the Otherworld.
Anahita, Kindreds All,
for you brightness and your glory,
we offer you a sacrifice!
Anahita, Kindreds All, accept this sacrifice!
Anahita, Kindreds All, accept this sacrifice!
*the divination cup (Cup of Yima) is a abalone shell filled with Waters, which can then be added to the pitcher for the Return Flow*
(Priest speaks) We have made offerings for the brightness and the glory of those spirits called to our Fire. It is time now that we seek an omen to see if our offerings were accepted and what we may receive in return. Seer, gaze now, deep into this vessel and see where the whole world is reflected in its depths. See the mists of magic flow in from the edge of our fire, and see them pool within the vessel. Let the Vision fill your Sight. Seer, gaze now and speak to us of the worthiness of our offerings, and what we may receive in return for them.
*seer scrys and speaks*
Having given of ourselves, and received wisdom and blessings in return,
we now seek to take of those blessings
to enrich ourselves for the work that is to come.
We seek to fill ourselves with these blessings
so that we may be thusly imbued with the sacred powers
and bring that magic and wisdom into our community and into the world.
Ardvi Sura Anahita is the Mother of Waters,
She grants the ever-flowing, life-giving Waters to all beings,
sending them down, both day and night,
to increase and purify and bless
All the beings of the Earth.
All Waters are by their very nature sacred,
We take these Waters now, in which our blessing was seen,
And set them aside for our use,
Mix them and mingle them into our Cup of Blessing,
*pour the Cup of Yima into the pitcher*
That we may take these sacred waters into our hearts and our minds.
Anahita, give us the Waters!
Anahita, Give us the Waters!
We call to these Waters as they run powerfully along the Earth,
drawing them forth, to sparkle in the air about us,
That we may feel their cool mist surround us,
And quench our thirst in the Summer’s heat with their blessings!
Anahita, give us the Waters!
Anahita, Give us the Waters!
We open our hearts and our minds to the blessings we have been given.
As we stand amongst the Kindreds and our Folk,
United with all the Powers of the Worlds.
Anahita, give us the Waters!
Anahita, Give us the Waters!
Let the brightness of the Shining, Bountiful Immortals
reflect in these waters the omens we have received.
Let the light pass through these Waters,
and refract into the multitude of blessings we receive.
Let the blessings in these Waters grow in strength,
and shine with the brilliant power akin to this Summer Solstice Sun.
When we share these Waters
We share our own wisdom and love.
We prepare to do the good work of the Kindreds in the world.
Shining and Bountiful Immortals, we rejoice in your gifts.
Bless our spirits and our lives with your magic and bounty.
Behold, the Waters of Life!
Behold, the Waters of Life!
Children of Earth, before us is the Cup of Blessing.
Do you wish to share in these blessings?
We do!
Then, as these Waters are poured out,
know that they contain the blessings of the Kindreds.
As we sing, reflect on how these blessings will fill you
and shine out in your life and our community.
*waters are passed and quaffed*
“Power of the Spirits” (~Ian Corrigan)
Power of the Spirits
Flowing through me
Power of the Spirits
Shining in me
Power of the Spirits
Growing with me
Now, having taken the Waters of Life into ourselves,
feel them within you, and know that you are blessed.
So be it!
So be it!
And now, having made offerings, and received gifts in return, it is appropriate that we thank those who we have called.
Ardvi Sura Anahita, Mother of Waters,
Crowned in a hundred stars and glowing with radiance,
You have shared your the flowing sweetness of yourself with us today.
You are worthy of Sacrifice; worthy of prayer.
Righteous and victorious, crushing down the hates of all haters,
You came down from the stars, sharing your abundance,
Purifying the essence of us all.
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Anahita, Mother of Waters, we thank you!
Anahita, Mother of Waters, we thank you!
Amesha Spentas! Shining Ones! Life-giving and Bountiful Immortals!
Victorious ones who preside over cattle and wealth,
over order and fire and devotion,
over the bountiful earth and the flowing waters.
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Amesha Spentas, Shining Ones, we thank you!
Amesha Spentas, Shining Ones, we thank you!
Yazata, Helping Spirits of the Natural World.
Flowing waters and growing plants.
Stars and sun and moon. Wind and rain.
All the creatures that live amongst us,
from highest peak to deepest abyss.
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Yazata, Nature Spirits, we thank you!
Yazata, Nature Spirits, we thank you!
Fravashis, Ancestors and guardian spirits!
You who traveled this world before us,
who guard the souls of the living and the dead.
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Fravashis, Ancestors, we thank you!
Fravashis, Ancestors, we thank you!
Beaver, Community Builder, Champion of Diversity,
You have aided us in the work of connecting the realms today,
drawing all creatures out from the edges and us to the Center.
You who work on the Land, swim in the Water,
And float between the realms:
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Beaver, we thank you!
Beaver, we thank you!
And now, Beaver, we ask for your help in one final task today:
To aid us in Closing the Gates.
Let these Waters, which have flowed across the wide earth,
Draw back up into this vessel here,
No longer a Gate opening to the many ways.
Let this Fire, which was kindled upon the Land, smoke spiraling up to the Heavens
Draw back down to this flame here,
No longer a Gate opening to the many ways.
Let this Tree draw it’s roots back from the cosmic Waters Below,
and draw it’s branches back from the Fire Above,
No longer standing as the Axis Mundi connecting the Worlds.
Let the Gates be Closed!
Let the Gates be Closed!
Children of Earth, the Gates are closed. Let all be as it was before, save for the magic we have done and the blessings we’ve received.
Haoma, sparkling, milk-white liquor,
You have granted us many blessings today,
Filled our mouths with your sweetness,
inspiring us to strength and glory.
Our words of praise have flowed
like the freshly pressed juice of your being!
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Haoma, Inspiration, we thank you!
Haoma, Inspiration, we thank you!
Zam, Bounitful and Wide-Earth.
In your domain we are able to offer up sacrifices,
You are Integral to the cosmos,
The wheel to the chariot of the Heavens.
Home to the Son of the Waters, and Home to us as well.
You have supported us, and all beings throughout this rite,
As you always do.
Your brightness and your glory have brought joy and blessings to us today.
For all you have done, and all you may do in the future,
Zam, Bountiful Earth, we thank you!
Zam, Bountiful Earth, we thank you!
Children of Earth, this is good work we have done today, honoring Anahita, the Mother of Waters, and celebrating the Summer Solstice. Remember the blessings you have received today, and carry them forth into your lives and into the world. Go now in peace – this rite is ended!