Paganism
Column: Heathen Tongues
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The page looks like something out of The Shining: line after line of the same eight words repeating endlessly, with errors as the only variation. Hestur. Hest. Hesti. Hests.
The Wild Hunt (https://wildhunt.org/tag/adf/page/8)
The page looks like something out of The Shining: line after line of the same eight words repeating endlessly, with errors as the only variation. Hestur. Hest. Hesti. Hests.
Last month The Wild Hunt asked five members of the community — Thracian polytheanimist Anomalous Thracian of the blog Thracian Exodus; Mambo Chita Tann of Sosyete Fos Fe Yo We; priestess, author, blogger, and Solar Cross Temple board member Crystal Blanton; OBOD Druid and Under the Ancient Oaks blogger John Beckett; and Ár nDraíocht Féin (ADF) Druid Rev. Sean W. Harbaugh — for their thoughts on sacrifice. The following continues the conversation with part two of that interview. How is sacrifice separate from blood sacrifice? Does blood sacrifice include personal blood offerings or is it limited to animal sacrifice? “Blood sacrifice is not a term that I use and I would argue it as vague and somewhat useless.
The following statements are true:
★ There is one god. ★ There are many gods. ★ There is a god named G-d. ★ There are gods that are nameless. ★ There is a God and a Goddess.
We are chanting, waiting for Lorelei to appear:
Full moon shining bright, midnight on the water
O! Aradia, Diana’s silver daughters
If Coven Pleiades, the Wiccan group I was born into, had only one song, it would be this one. We sing it, our voices growing loud enough to fill my parents’ house with the force of our love, loud enough to fill the dark space where Lorelei waits, her hands bound, her eyes covered, her body naked. This is her initiation ritual, the first we have held in several years – the first, I think, since my own second degree. It’s also the first time I’ve seen an initiation from the other side of the blindfold.
This is a follow-up piece to the two-part series on solidarity written by Heather Greene for The Wild Hunt. There is a great deal of conversation taking place around A Question of Pagan Solidarity: Part 1 and A Question of Pagan Solidarity: Part 2, and this post offers a practical example of how solidarity can be experienced by solitaries, and how that experience of “solitary solidarity” can inspire those in the broader community to approach solidarity as a meaningful practice. Some have asked, “How can we have a conversation about solidarity if we can’t even agree on how we define ourselves?” I’d suggest that having a conversation about solidarity might help us have the conversation about identity, especially if we engage with one another with the intent to experience solidarity, rather than simply define it. I’m going to offer up an example of solidarity in practice, particularly solidarity for solitaries.
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