[go: up one dir, main page]

Showing posts with label candles. Show all posts
Showing posts with label candles. Show all posts

Saturday, December 21, 2024

A Writer's Solstice Altar

Burning beeswax pillar candle in a small copper cauldron on a desk. Computer mouse, keyboard, large tea mug, and large magnifying lens clockwise in an ark behind the cauldron.  Large computer screen in the background.
I’ve connected with a writers’ Zoom session to write. I’m writing a blog entry instead of working on a short story because it is easier to write a blog entry. I am supposing that instant gratification is in play—and in any case, writing a blog entry is better than staring at a paragraph and spending an hour researching on the web to polish a single sentence; or going back-and-forth on cutting-and-pasting the opening paragraph of the moment; or, worst of all, staring at a blank screen and not writing anything.

Today is the Winter Solstice. It’s hard to believe that this time last year Mark and I were walking around Las Vegas. The Solstice Spiral Walks that I helped to facilitate with C.N. aren’t happening at the local UU Church any more, so I won’t be drawing chalk spirals as a guide for fir boughs and candles or playing a tone drum in the pouring rain while congregants walk a spiral and contemplate the returning light. On one hand, it’s one less thing to do; on the other hand, I miss holding contemplative ritual space, even if the only folks I really knew at UUCE were C.N., G.M., S.H., and some other acquaintances.

A couple of days ago, I attended a Starhawk-Wiccan Solstice ritual (and potluck) at a pagan friend’s house; they conduct rituals for the greater Eugene pagan community. The ritual reminded me a little of the ritual Sunday services at UUCE: there was a lot of singing and swaying in place. As we stood in a loose circle and sang songs about the Children of the Goddess, the joke “Why can’t Unitarians sing? / Because they’re too busy scanning ahead to see if they agree with the words” came to mind. During a moment of ritual contemplation, I was thankful to be married to Mark. I did not sing “Nobody can hold back the dark,” during a closing chorus, but it was a near thing.

I was going to say that it looks too rainy and grey this Solstice morning to focus the sun’s light onto a candle, but as I looked up from the computer screen, wan sunlight shone onto the kitchen nook. Perhaps, I thought, there will be a break in the clouds later for strong enough sunlight to shine through. —And as I watched, the sunlight strengthened.

Recognizing that there’s no time like the present when it comes to ritual (or astronomy) and the Oregon sky, I leapt up from the keyboard and away from the writers’ Zoom session, scooped up my Anubis matches, the giant magnifying lens, and a beeswax pillar candle in a copper cauldron. (Why, yes; I do have ritual tools readily handy at my house, doesn’t everyone?)

I hurried outside to the deck. There was honest-to-goodness blue sky above. The sun shone above a thick bank of grey clouds and grazed the roofline of our southern neighbors’ house. It’s winter solstice, and shadow of their house stretches across the yard and brushes up against our foundation. The wind gusted.

“Behind you.” Mark was entering and exiting the house to do some yard work.

The deck was relatively dry for a damp, Oregon winter day. I set up the candle on one of the four round outdoor end-tables I originally bought to use for altars and attempted to focus the sunlight onto the match held against the wick. A spotlight circle of sunlight shone on the outside of the candle; the wick was deep in a thin shell of beeswax from previous candle burnings. I broke off most of the wax, turned the candle, and tried to shine focused Solstice sunlight again.

“Behind you,” Mark said.

I stood over the candle looking down on it; a thin wisp of smoke rose from the wick. Then my hair fell forward in a curtain, which made it hard to see what I was doing and risked making Mark’s dire predictions about solstice fire, candles, and really any sort of combustion, come true. I riffled my pockets for a nonexistent hair tie, all the time watching the sun, the clouds, and the shadow of our neighbor’s house.

I pulled my hair behind me, crouched down, and refocused the sunlight. The wind gusted again. The magnifying lens projected an upside-down tree onto the white smoke of the smoldering wick; I moved the patio furniture altar out of the shadow of tree branches.

Mark, who was picking up dog poop from the yard, asked, “The sun’s pretty low. Have you ever done this this early before?”

“No,” I said, watching the cone of sunlight waver as I tried to place its focal point onto the wick. This was technically a ritual, and I hadn’t grounded, invoked a proper circle, or invited the four directions. I hadn’t reflected on the hinge of the year, or the returning light, or numinous and immanent Earth processes. I hadn’t taken a moment to dedicate or rededicate my life to anything in particular.

I quietly sang, “Bring from the center of the sun…” and flame sprang from the match and wick. The wind guttered the candle; I picked it up, held it close, went inside, and brought the candle to the desk—in the writers’ Zoom session, I saw myself, long haired, in red plaid, holding a copper cauldron with a flaming candle in my hands.

I placed the candle next to my keyboard and mouse. Happy Solstice, I thought, and returned to the writers’ session.  The sun dimmed as the grey returned, but I had Solstice Fire on my desk.


Tea candle in a tripod holder in front of a tin sun-shaped cookie-cutter.  A sun-shaped shadow is cast on a wall behind the candle.

Thursday, February 13, 2014

Home Stretch with Hutton's Pagan Britian

The latest pages of Pagan Britain are focusing on some of the more modern notions of British NeoPaganism.  There's more "such and such an idea is disproved by the record" arguments here, which is a little confusing, because for much of the book there hasn't been proof one way or the other.  I believe there are no "lack of proof is proof of lack" errors going on -- Hutton is cautious, and, once again, the interesting details are in the end notes.

The latest chapter is addressing an underground paganism in Britain during the Middle Ages.  Hutton here is addressing the theories of  James Frazer and Margaret Murray, which supposed that Christianity was a thin veneer over a native Paganism, and which took its cue from Geology and Evolutionary Biology in terms of "primitive cultures" developing into (European Colonial) "enlightened cultures."  Other than commenting that modern historians pretty much agree that no underground Pagans existed despite the notion lingering in the popular imagination, he hasn't come out and said that in so many words; rather, he's focusing on the evidence.

Margaret Murray theorized that Sheela na gigs carved on stone walls of cathedrals and castles were evidence of medieval pagan worship carried over from ancient prehistory.  Hutton says that it is "almost certain" that Murray's theory inspired  Lady Raglan's similar theory concerning foliate heads (a.k.a., the Green Man).  According to Hutton, it seems more likely the Sheela na gigs are not representatives of an underground goddess, but protective vulvas carved on to castles to safeguard them.  The foliate heads were not hidden worship of an underground Green Man, and probably started out life in Christian churches as carvings on baptismal fonts as something baptism protected against.  (More over here:  http://johnburridge.blogspot.com/2011/05/review-hidden-spirituality-of-men.html )

Hutton pause to mention that while the ancient Pagans apparently didn't secretly worship the Goddess and God as Sheela na gig and foliate head, they have become energizing elements of modern NeoPaganism.

From stone carvings, he moves to sacred trees and sacred wells.  Hutton points out that worshiping sacred trees or at holy wells is a common human action, and then points out that there's very little evidence that Christian places of worship were built on top of old pagan ones.  Various sacred trees (yew, apple) in early Christian Britain seem to have come along with Christianity from the Mediterranean. (I'm a little surprised Hutton didn't bring up Robert Graves' calendar of trees, although that might be a straw man argument by now).  Also, medieval churchmen wrote about their frustrations over the superstitious practices surrounding holy Christian wells (oh, and candles, but that's from another book).  There's a focus on Bath, which at first seems to be an outlier.  Hutton points out Bath was abandoned, and so saw no continuous worship, and that there was a Christian fashion to honor the dead with depositions of goods in water.

The more I think about it, the more candles (which may come up later) are a kind of example of what Hutton's trying to get at in this chapter.  Ancient Pagans may have used candles at some point in pre-history.  Medieaval and modern Christians certainly do.  But finding evidence of candle use in churches from 1000 AD does not mean that there were secret Pagan rites going on in churches back then (although there are accounts of churchmen being vexed with parishioners collecting Christian candle stubs as talismans and good-luck charms).

... and the last fifty or so pages await.