- Imbolc means “in milk,” or “in the belly.”
- The Wheel of the Year turns to Imbolc on February 2.
- If it is warm and sunny on this day, it will be cold for six more weeks. If it is cold and cloudy on this day, it will be cold for six more weeks.
- Lambing season starts in February.
- A shepherd’s hut is a tiny house on wheels.
- At Imbolc, the shepherd is the trusted servant of the sheep. The lamb lies in the belly of the Great Mother. It emerges into darkness.
- Shepherds wait in their tiny houses, they shiver and they stoke the fire.
- They keep vigil with the ewes. They usher the lamb out into the cold.
- Many cultures kill and eat a lamb in the spring. Easter happens near Ostara, when the sun shines merciless over the thawing ground.
- Imbolc happens in darkness.
- At the monastery, we would sing “Lamb of God, you take away the sins of the world. Have mercy on us.”
Fearless in its lyricism and expansive in its range, Annie Finch’s work spans four decades and encompasses eight books of poetry, a translation, and numerous anthologies, plays, libretti, and books and essays on poetics. The more I researched her, the more I wondered how our paths had never crossed before. Neither the poetry world nor the pagan world is all that large, and the overlap between them—pagans writing poetry with the depth and seriousness she brings to it—is even smaller. “As a Wiccan,” Finch writes in the foreword to Spells: New and Selected Poems, “I write poems as incantations to strengthen our connections to each other, to the passage of time, and to the sacred cycles of nature.” Her celebrations of the turning wheel of the year and her goddess invocations connect us with age-old traditions but root us in the present day with economic and unsentimental language. Consider these lines from “A Seed for Spring Equinox:” Continue reading “Annie Finch, Author of Spells: New and Selected Poems”
Pope Francis’s recent visit to the United States raised a lot of complicated feelings for me. On the one hand, I’m glad he walks the walk of his namesake. In the other hand, it’s far too little and far too late; nothing he does or says in his tenure as Pope is likely to repair the damage of my Catholic upbringing. Continue reading “Trigger Warning: Jesus is Lord, Francis is Pope”
I drew this mandala during a seaside retreat with the Women’s Sacred Circle in Maine this September. We were there during the autumn equinox (Mabon in the Wiccan calendar) and it was a pretty magical weekend. The last morning I was there, I took my final swim of the season. The water was so cold I got pins and needles, but it was worth it.
I often draw mandalas. Here’s one I drew in March of 2014, around the time of the Egg Moon — the same month that holds Passover and Easter in the Judeo-Christian calendar, and around the time of Nowruz, the Persian New Year. In the Wiccan Wheel of the Year, it’s known as Ostara, a festival of the Germanic Goddess of the same name in which eggs and rabbits figure prominently. All these holidays share the themes of rebirth and renewal, a theme that is self-evident to anyone who’s lived through springtime in a temperate (or colder!) climate.
Beltane fell on a Wednesday this year. It’s my favorite holiday, but even though it is a holiday of union, this year it leaves me feeling rather lonely. On Sunday I’d intended to rise early and make the trip across the river to my old church for the annual Beltane service — a tradition I resurrected when I was a part of the congregation and the Women’s Sacred Circle. It’s good to know that it still happens without me, but bittersweet. Even before M and I took the plunge and moved in together, I’d begun to pull back from the community at First Parish. It’s hard to say exactly why, although it’s definitely for more than one reason. Since the church is in Cambridge, there’s a regular turnover in membership. People finish their schooling and move away, or they pair up and move off to more affordable parts of the world. Once I’d looked on those people with disdain, but like so many of the people whom I’ve judged in my life, I came to find myself following that same natural progression.
I still remember the incredulity and joy I felt the first time I walked into the First Parish Cambridge Meeting House on a Sunday morning and heard an old, white man in a black robe saying things from a high pulpit that I actually agreed with. Things about the inherent worth and dignity of all people, the interconnected web of existence, the importance of social justice, the free and responsible search for truth and meaning. There was a banner above the door that said “Support Marriage Equality — We Do” — and this was long, long before the tipping point of public opinion on that issue.
“Try my Jesus,” she said. “My Jesus is your Jesus.”
She had the warm, rounded curves of a mature Jamaican woman. She wore white — white tunic, white pants, a white head wrap. Her name was Mother Lil.
When I arrived at the store, the woman at the counter gave me a slim, hardcover book bound in green. “Have her read Psalm 23,” I heard Mother Lil tell the woman.
The Lord is my shepherd, I shall not want
I’d been raised on Bible verses. The Franciscans sang the entire mass, in a chapel suffused with Sunday morning sunshine. But what I remembered was Paul’s Letters to the Corinthians. What I remembered was the dingy gray Cathedral where a fat Archbishop in a gaudy dress rubbed oil on my forehead and told me to go forth and be a soldier of the Lord.
The Franciscans were kind, but they weren’t the ones who confirmed me. That fell to St. John’s Parish. Sister Christine ran the Religious Education program at St. John’s, and to this day I think she honestly believed every one of her little charges was going to grow up to be a drug dealer. She wouldn’t let the girls enter the church without a skirt on. Once, she dragged me down to the thrift store in the basement, picked out some moldy old thing, and forced me to put it on over my jeans. The word “genuflect” still makes me think of her.
They still used the Baltimore Catechism in my CCD classes — and that was in the 1980s. “What is the nature of God?” it asked me. And then gave me the answer in one paragraph. Even at the age of 12, I knew humans had been asking and answering that question since the dawn of time.
The Roman Catholics told me my body was dirty and bad. They told me I should be silent in church. They told me to marry a nice man who would take care of me if I submitted to him, but I knew how well that had worked out for my mother. And I loved my body. I loved other women’s bodies. There was no place for me in that church.
Here, in the Hope and Love Botanica, on Main Street in Poughkeepsie, New York, I hoped to find the secrets of that other church. I wanted to unlock the faces of High John the Conquerer, of Yemaya and Obatala.
“What goes on here?” I asked the woman at the counter when I first came in.
“What goes on here?” she echoed. She raised her eyebrows at me, this young white girl in the cheap blazer and the high heels. With my Vassar education and my computer skills, I thought I could cut into the secret practices of a religion born of the slave trade like you cut into a stick of butter.
“Yes, what sort of tradition do you practice?” I asked.
“Well, we are affiliated wit’ the church,” she replied. And I had to ask her to repeat that, because the Jamaican accent, and the notion of the Catholic Church tangled up in this, this thing I wanted so pure and sacred and separate… I couldn’t wrap my head around it.
“Do you teach classes?” I asked.
“We do spiritual readings.”
So I made an appointment for a spiritual reading.
And that is when Mother Lil handed me the Book of Psalms and had me read.
The Lord is my shepherd, I shall not want
He maketh me to lie down in green pastures
He leadeth me beside cool waters
He restores my soul
He leads me on the paths of rightousness
For His name’s sake.
Even if I should walk through the valley of the shadow of death
I shall fear no evil
For Thou art with me
Thy rod and thy staff, they comfort me
You prepare a table for me in the presence of mine enemies
You anoint my head with oil
My cup overflows
Truly, goodness and mercy shall follow me all the days of my life
And I shall dwell in the house of the Lord
My whole life long
As soon as I began to read, the tears leaked out. Pipes opened by a vision of a loving God -– a Father, even — who would care for me like a shepherd.
But I couldn’t–I couldn’t. Not then, not for 10 years and more, could I open myself to such a Lord. That wasn’t the Father I knew. He was a Father of vengeance and hate. He never told us the rules, the rules changed all the time. And the rules that he set for us… they made no sense. You might as well tell the Irish to stop eating potatoes, the things he wanted me to do, and stop doing.
Mother Lil never said I had to take the Father, though. She offered me the Son.
“Try my Jesus,” she said, as I wept in the back room next to a table with a white candle and a bottle of fleur de lis. “My Jesus is your Jesus.”
She settled into a trance after an opening prayer so filled with lovingkindness it wrenches my heart today to think of it.
“Someone does spiritual work,” she said. “You do spiritual work?” And I nodded.
“The answer isn’t in the books,” she said.
I never paid her. She never asked for money, but I knew I owed it to her. I was living hand to mouth, right out of college, but nothing really prevented me from going back another day and dropping a $20 bill, a $10 bill, something, on the counter. The store is gone now. There’s no counter left where I can drop that $20. And interest accrues.
Gifts always come with a price, even if it is not money. My price is ministry. Because I cannot pay her back, I have to pay it forward, all the days of my life. Dwelling in the house of the Goddess, under the eye of Obatala, child of Brigid, child of Athena, child of Yemaya, child of Oya, I pay it forward all the days of my life.
Sometimes the whirlwind follows me, not goodness and mercy. I am not the Lord. I am not the Lady. I am a child of the gods as we all are. Any power given to me is borrowed. It leaks out of an imperfect vessel. Given the chance to lead, I’ve sometimes led us into deserts, not green pastures. But even deserts have their lessons to teach. And still I pay it forward.
I send thanks to Mother Lil for that first opening, for that first answer that didn’t come from books. I send thanks to Mother Lil for her Jesus, who is my Jesus, who is your Jesus.
Dear Mr. Keillor:
I am writing in response to your recent article in Salon.com criticizing Cambridge, my home church of First Parish Cambridge (Unitarian Universalist), and the Unitarian Universalist faith in general.
I have been a loyal listener of Prairie Home Companion since you first went on the air in the 1970s. I have always loved listening to the News from Lake Wobegon, the gentle and forgiving and open-eyed way that you described the imperfect and well-meaning individuals from a small town in Minnesota that seems to resemble your own. I listen to the Writer’s Almanac every day. In many ways, your soothing voice and gentle words have followed me all the days of my life. I have dwelt in the house of public radio my whole life long. Your work has been a source of comfort and inspiration to me since I was a small child.
That is why your recent article was particularly dismaying and disappointing to me. I am not angry about what you wrote, Mr. Keillor, just very, very hurt.
In one of your stories, you describe a young man who is a dancer in New York City. In this story, you describe how much easier his life would be if he were desperately attracted to the woman who shared his apartment. But he is not attracted to women. You go on to say, “his life would also have been easier if he were a lawyer.” Like that dancer in New York, I discovered some things about myself that have been very hard for me — and many people — to accept. I am a bisexual woman, and I am a witch. Neither of these things did I choose for myself, anymore than I chose to have blue eyes. These labels do not define me, but they are a part of my identity, just as much as my blue eyes and my love for Prairie Home Companion.
After leaving the Catholic Church of my birth, and after many years of practicing my beliefs in private and seeking a spiritual home, I became a member of First Parish Cambridge. I joined a Unitarian Universalist congregation because it was the only church that would take a witch as a member. I discovered for the first time in my life a vibrant, organized, active community of people with deeply held beliefs that I shared. These beliefs and their creed may be different than yours, but they are beliefs nonetheless. They deserve to be treated with the same respect as those of mainstream Christianity, of Judaism, of Islam.
UUs care passionately about things like social justice, the inherent worth and dignity of all people, the interconnected web of existence, and the free and responsible search for truth and meaning. Do not mistake our aversion to written dogma for wishy-washiness. Wishy-washy people do not work for the survival of Jews in Nazi-occupied Germany. They do not face criminal charges to keep immigrants from dying of thirst in the desert. They do not face violence and death in their own houses of worship.
You accuse us of having no creed. Our seven principles and six sources are even easier to understand than the Apostles’ Creed.
One of the most hurtful things you said in your article, Mr. Keillor, was that Christmas is a Christian holiday, and that if we don’t like it, we should go off and celebrate another one. Christmas is a part of my cultural heritage, and I refuse to abandon it to bigots and dogmatists. Furthermore, most Christmas traditions have pagan origins, including the Christmas tree, Christmas caroling, the exchange of gifts, and the Yule log. Good Yankee Congregationalists and Calvinists like the Rev. Lyman Beecher even refused to celebrate Christmas.
According to many Biblical scholars, it’s much more likely that Jesus was born in the spring. But there’s already another big Christian festival at that time of year. Perhaps you’ve heard of it. It’s called Easter (from the German Ostara), a holiday that, like its pagan predecessors, celebrates life, death, and rebirth with the coming of the spring. Easter is also full of traditions that date back to its earlier pagan origins. I, for one, am not going to deny my children the pleasure of an Easter egg hunt in the service of theological purity.
Religion, like all of human experience and culture, is constantly evolving. As a Protestant, you should be well aware of how much your version of Christianity differs from that of Rome. And religious tolerance has always been one of the bedrocks upon which American society has rested. Please don’t fall into the same trap that Rev. Fred Phelps did. As a Christian who celebrates the birth of your Lord Savior Jesus Christ, you are no doubt aware of these words from the Book of Peter:
Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous. Do not repay evil for evil or abuse for abuse; but, on the contrary, repay with a blessing.
1 Peter 3:8-9
I will not repay your insult with more insults, but with this wish: that you be treated with the same kindness, tolerance, and forbearance that all beings deserve.
I met up with some of my circle sisters last Thursday night at the Forest Hills Lantern Festival. There are actually about three different events of this type in Jamaica Plain every year. It’s inspired by a Japanese Buddhist tradition that honors the spirits of the ancestors and is very well-attended. The image of hundreds of hand-decorated lanterns floating across the waters of the pond as the light leaves the sky is really magical. Lots of people bring cameras on tripods to capture the event. My friend Butterfly took a photo on her camera phone and emailed it to me, but I refrained from taking any myself, partly because I knew I wouldn’t be able to get a good shot with my camera phone, and partly because I wanted to experience the event myself without the intervention of technology. There are tons of photos of the lantern festival on the web. I found Innusa‘s and ReallyStrangeGirl‘s flickr sets to be particularly beautiful. Still, nothing captures the experience like being in the middle of it.
I took the Orange Line from Green Street to Forest Hills and followed the stream of people heading toward the festival. It was one of those hot, heavy, dreamlike evenings we get in July, and the grounds around the pond were filled with people on blankets. My circle sisters had camped out right in front of the performance space, and it was such a wonderful feeling to arrive to see a group of women holding a space for me. By the time I arrived, the festival had been going on for about an hour and a half. I attempted to get a lantern for myself, but by the time I got to the tent where you could purchase a lantern and have a calligrapher paint a word on the rice paper, there was a huge crowd. I didn’t feel like waiting in line, so I returned to the blanket to watch the tail end of the Taiko Drummers’ performance. I wish I’d gotten there earlier so I could have watched the entire thing; Japanese culture fascinates me, especially the traditional forms.
My circle sisters made beautiful drawings on their lanterns. Although this tradition is meant to honor the ancestors, people at this festival seem to use it as a way of sending out all kinds of energy and prayers. Each of my sisters has something fairly major to release right now: one of them is going through a divorce, the other just split up with her long-term fiance, one is embarking on a new romance, and the last has been recovering from cancer surgery. But for the first time in a couple of years, I have really nothing to release. I have good news. I am in love, my job is going well, and I am overall very happy. I was nice to have some good news to share with the circle and to be able to listen and give my support about my sisters’ own tragedies. The Wheel keeps turning.
When everyone walked down to the water’s edge to place their lanterns in the water, I stayed on the blanket. I watched the many kinds of people milling around and soaked in the atmosphere of Jamaica Plain. Each neighborhood and community in the Boston Metro Area has its own unique flavor. The prevailing wisdom among people who do not live in Jamaica Plain is that it’s geographically isolated and difficult to get to. There is definitely a truth to that, but in the past few months I’ve found that getting there is not nearly as difficult as people make it out to be. And the neighborhood itself is quite wonderful. I’ve been considering moving there at some point. Of course, I’d hate to give up my lovely and affordable apartment in Cambervilleton (Cambridge/Somerville/Arlington), but I find the atmosphere of the neighborhood much more appealing.
I lay back and looked up at the sky as people milled around me. It was a blue-green, tinged at the edges with the burnt orange of approaching sunset. Trees ringed the edges of my vision.
Once the sun was down completely, the crowds dissipated. The five of us made a circuit of the pond, watching the slowly changing spectacle of the lanterns on the water. They followed the invisible lines of current and wind, and as the daylight faded away they looked like a line of souls marching into the other world.
It would have been nice to paint “forgiveness” on a lantern and send that message off to my father’s spirit beyond the veil. But there will be other opportunities to do so. That night was meant for other people’s releases.
Sadness comes apart in the water. Over the course of the last two years, though, my sadness has come apart on dry land. I have no grieving left to do, and nothing to share but joy.
Army Guy called me from the road to tell me about a show playing right now on WBUR: an interview of an ecologist and pagan on the public radio show Speaking of Faith. It focuses on paganism, with an interview of Adrian Ivakhiv, an assistant professor of Environmental Studies at the University of Vermont and author of Claiming Sacred Ground: Pilgrims and Politics at Glastonbury and Sedona. I’m listening to it now and I’m impressed with Ivakhiv’s historically grounded view of paganism — what we know of the old folk traditions, what has survived, and what the neopagan movement is about today.
You can read about and listen to the show here:
I’m also glad that this interview underscores the deep respect for the earth, a desire to preserve the earth’s beauty, that is central to pagan spirituality. Not all pagans are environmentalists, and not all environmentalists are pagans, but in terms of my own deeply held, spiritual values, one flows naturally from the other.