You are viewing muninnskiss

In the Gleam Beyond the Gloom

Through the darkness I part the Veil,
And walk the hidden paths,
In the brightness beyond the pale,
I see what none have seen.
There's danger here in the world beyond,
In the gleam beyond the gloom.

And all my days it waits for me,
The calling in my blood,
And through the years I walk the paths,
That very few have seen,
The Veil grows thin as years go by,
In the gleam beyond the gloom.

Through the darkness I return again,
From those fair hidden paths,
And as I walk I learn to talk,
Like I once knew I could,
For few have been beyond the veil,
In the gleam beyond the gloom.

~In the Gleam Beyond the Gloom by Bethany "Lorekeeper" Davis, March 5, 2015

My attempt at translating it into Latin:

Velum parte post umbram,
Et ambulate per semitae occultae,
In splendóribus supra pallidus,
Non video quid viderim.
Non est hic mundus extra periculum,
In splendóribus post umbram.

Et omnibus diebus meis memet maneat
Vocatio in sanguine meo,
Et per annos ambulate semitae,
Valde pauci, quas vidi,
Velum crescit tenuis quod eunt anni,
In splendóribus post umbram.

Per tenebras revertentur
Ex his latet semitas occultae,
Et ego ambulo illis loquela,
Scientes semel ego potui,
Pauci abierunt trans velum,
In splendóribus post umbram.

And a translation of that Latin from an academic translation site:

And the hanging for the part after the shadow,
And walk by the ways of the hidden God,
In the brightness of beyond the pale,
I do not see what I saw,
He is not here the world is out of danger,
In the brightness after the shadow.

The call waits for me,
In my blood, and all my days,
And I will walk you through the years, the highways,
Very few men, that I have seen,
As the years go by the thin veil of the increases,
In the brightness after the shadow.

From these things it is hidden by the darkness,
They shall come again the paths of the hidden God,
And I, I walk the angels have speech,
Yet knowing that once I was able to,
They went to the other side of the veil of the few,
In the brightness after the shadow.
So, I'm going to a conference in the Castro last weekend of February spilling into March. I'd like to meet a few of my Bay Area friends while I'm there. I have most of it set, have the registration paid and a plane ticket, just need to figure out a place to stay when I get my next paycheck. I'll be flying in on Wednesday the 25th if I recall, and out on Monday the 2nd. Not sure how much time I'll have so can't visit everyone, but please let me know if you'll be around and I'll see what I can arrange. :-)

~Lorekeeper (Muninn's Kiss)
As more and more of a generation crosses the Veil, those of us left, both those of the generation that brought us to were where are and those of us that inherit their legacy and lore, contemplate mortality in ways that weren’t as literal not long ago. I could talk of many of the elders in our traditions and stream who have passed over the years and especially in recent years, but I’ll take the liberty of talking of one in particular.

On the Dark of the Moon this last Friday, Tony Spurlock, Brian DRGN, King of the Picts in Exile (no longer), and the founder and High Mojomuck of The First Church of The Doors, passed from the land of the living, leaving those of us remaining to mourn our loss and celebrate his gain. As has been noted, the King of Dead, long Live the King.

The timing saddens me, as I was possibly going to be in San Francisco later this month and was hoping to finally meet him in person, but it’s too late now. May he dance under starless skies. I would not be where I am or who I am if it was not for him, great soul. I will miss him greatly, and I know many others will. The Mighty and Blessed Dead embrace him, as he joins the Dragons who went before.

I have known DRGN only a short time, all said. Many who grieve have known him longer. I met him online five years ago, in 2009, on the 1734 list he had just joined, which I had been a member of for some time. At the time, I asked if he would be willing to teach me Anderson craft. He declined, not out of unwillingness, but because he felt he could not well teach it remotely. Over the years since, we shared much conversation, and I think I can honestly say that even though he wasn’t teaching me, per se, I learned more of my craft from him than any other, and wouldn’t be who I am or what I am today without him. And, though he felt in exile at times from the tradition, I think I can say the tradition would not be what it is today without him. And I’m talking the Heart of the tradition, that which will sustain and survive any tribulations the tradition may suffer, that which is true Feri by whatever name, that which is Anderson Craft.

It was with a heavy heart that I heard of his passing, and I do truly mourn, as do many. I truly wish I had met him in the flesh, and hope to meet him in spirit. I will always cherish the lore and insights and knowledge and understanding and wisdom he shared with me, and friendship and connection we shared.

Hold your head high, DRGN, King of the Pictish Witches! Dance, dance for joy, dance for sorrow, dance for all that was and is and will ever be.

"Forget the night.
Live with us in forests of azure.
Out here on the perimeter there are no stars
Out here we is stoned - immaculate.”

"For seven years, I dwelt
In the loose palace of exile
Playing strange games with the girls of the island
Now, I have come again
To the land of the fair, and the strong, and the wise
Brothers and sisters of the pale forest
Children of night
Who among you will run with the hunt?
Now night arrives with her purple legion
Retire now to your tents and to your dreams
Tomorrow we enter the town of my birth
I want to be ready.”

~Muninn’s Kiss/Lorekeeper

The Starstrone Sky

I stand beneath the starstrone sky,
In the darkness of the night,
A lonely hill, grey in the dark,
A darkness you can feel.

The stars the spin, they move around,
Before my wondering eyes,
Stars not fixed but thought to be,
Stars like dancing fire flies.

And spin they do, but all return,
To their course across the sky,
These pin pricks move yet stay quite still,
In the darkness of the night.

No wonder all the ancient times,
Spirits and gods they were,
Always present, always watching,
But never holding still.

Ancient secrets painted plain,
Above for all to see,
Yet few do see and less do know,
The secrets painted there.

The singing song, the lonely dance,
Of the stars in darkest night,
The tales they know, the things they’ve seen,
And no one knows it all.

Here I stand, they dance around,
I see the sacred plan,
The whirling castle, the Well of Stars,
And all that is drawn to them.

I stand beneath the starstrone sky,
In the darkness of the night,
A lonely hill, grey in the dark,
A darkness you can feel.

~Bethany "Lorekeeper" Davis, September 25, 2014

Forming a New Working Group

What follows is a brief outline of an approach to forming a new working group. I have deliberately attempted to make it general and not path, stream, or tradition specific. These are mostly off the top of my head, so their usefulness for others might or might not be significant. I’ve tried to include all the things I see as necessary and essential, and encourage the reader to think about these and determine what is useful and what isn’t. Adapt it, re-work it, expand it, prune it. I put it out for anyone to work with, as is. Your mileage may vary and use it at your own risk. I may later expand this into a more substantial work, I’m not certain. I’ve given an attempt at defining a few terms at the end.

  1. The Virtue, the essence, the stream should be present first. This is the guiding force on where the group goes and is essential for focus and success. Those seeking to form a group need to establish this first. The Virtue includes the lore, ethics, methods, spirits, and members, both living and dead, depending on the age of the group, and more than these things. Without those elements, the Virtue is demonstrably absent, though the details will vary for each group.

  2. The Call, the sending out of the draw to bring those needed to the group, should be performed early, after the Virtue is present but before trying to get started. The specifics of this will be specific to the stream and Virtue, and involve the spirits and the lore, and all the founding members of the new group.

  3. A vetting process, a way to weed out those that are called from those that are curious, those that meld well with the Virtue from those that do not, is necessary before taking in members. Those starting the group should determine how they want to approach this. This of course requires the Sight, decrement, and observation. This should point toward an approach, as each of those seeking to form the group, presuming there isn’t just one, will have different skills.

  4. Clear goals for the group, what is the intent, and how to approach it, is necessary before inviting those called into the group, as these should be clearly described and enumerated to those coming in. This does not mean those who are still in the vetting process, which could be quick or over time depending on the skills and needs of the group, don’t necessarily need this knowledge. It should be clear to those starting the group, however, before that vetting process begins, so should be outlined prior, even if there is no one yet to share it with. These should flow out of the Virtue, and relate to how the Call is conducted.

  5. The ethics of the group, stemming from the Virtue and consistent with the goals, should be clear and known to all members, possibly even those in the vetting process. Their willingness to conform to these ethics should be part of that process, and should also connect with the way the Call is conducted.

  6. Commitment and dedication are necessary. The bringing of new people into the group should include some type of agreement both on the group’s responsibility to the new member and the new member’s responsibility to the group. This may take different forms, depending on the makeup of the group, the Virtue involved, and the cultural context the group exists within. This should be outlined and refined before it is needed, based on the vetting process, ethics, goals, Call, and Virtue.

  7. Evolving methods are important. The group should have an initial basis for working, built on the Virtue, Call, goals, and ethics. This should be flexible and adaptable enough to begin to grow and evolve with the group needs, not set in stone. To begin with, this is a framework, a skeleton, a place to start working from.

  8. The Initiation or Ordeal should be outlines. This will vary greatly depending on stream and region, and should be based on spirit guidance and the lore. It should not be something easy for the new member, should provide a clear transition into the group, include opportunity for the spirits to contribute, and be impactful, something not easily forgotten. This doesn’t have to be the same for each new member, but there should be clear connections with different types of initiations and ordeals to each other, the lore, and the Virtue.

  9. The Pact or Oath should be defined. This may or may not include an actual oath, depending on the stream, tradition, background, and ethics of those forming the group, and is different from the commitment and dedication, as this isn’t a pact or oath with the group, but with the spirits tied to the Virtue and participating in the Call. This is the agreement between the spirits and the new member of the group. This is important because you are not looking for, in the forming of a group, a clergy and a laity. You want each member to have their own connection to the spirits, and thereby to the stream and Virtue. This doesn’t need to be defined as an exact agreement or oath, the form should be defined, the purpose should be defined, but the specifics typically are better the new member’s own words unless the stream already has predefined words, as this makes it the new member’s own. The Pact or Oath can be part of the Initiation or Ordeal, or immediately following it, or as part of a ceremony or ritual later. I favor the idea of during.

These last two parts aren’t just for new members, part of the receiving of Virtue involves Ordeal and Pact as well, and the new members are being connected to the existing Virtue through the act.

A few definitions that might or might not help:

  • Call - The sending out of a beacon, basically, to draw those that resonate with the group to the group, or to the founding member or members. It both draws those that need to come to come, and establishes the group in the place it is performed. The details and methods will vary based on tradition.

  • Initiation - The beginning of things, the rite or experience that brings a new member into the group, and, more importantly, introduces them to the spirits and the lore. Often the same as an Ordeal, but can be separate.

  • Oath - A sworn agreement with the spirits or with the spirits as witness, with major consequences on breaking them. Different from a Pact in that the one swearing is bound by the Oath, not the other party, whereas a Pact is mutually. An Oath says, this is my commitment, a Pact says, if you will do thus, I will do thus. In some cases, both will be present, in others one or the other.

  • Ordeal - An experience that has to be passed through, suffered, or survived in order to join the group. Often the same as an Initiation, but can be separate.

  • Pact - An agreement between a person and the spirits, for mutual benefit, usually with both conditions for ending the Pact (if possible) and with the results of breaking the agreement.

  • Virtue - the essence and sum total of the group, stream, or tradition, including the lore and spirits, the Thread of Fate making up said stream, those that came before, are present, and will be part of it. This is the life force or egregore of the group, but more than these.

~Muninn's Kiss

An Abstract on Abstraction

The focus on the abstract and the symbolic in many modern traditions is a bit odd in my opinion. Not that the abstract and symbolic don't have a place or value, of course. As a born mystic, these things have always intrigued and interested me. It's the amount of focus and the importance placed that I think is a harmful thing for really growing and practicing.

As a specific example, my main objection to the Classic elements in folk magic is the lack of practical application to the real work. I can't hold elemental Fire or Water or Earth or Air in my hands, I can't mix them and make something out of them. But I can take the soil of the land and mix it with water from creek or pond or river or lake, to make mud, and form it into a figure of someone or something or a tablet or a disc for an amulet, and can sit it out for the wind and sun to dry.

You won't hear a farmer use a blessing like, "may you have water and air and earth." That is too abstract to be meaningful. You would hear something closer to, "may you have rain or irrigation water to water the crops, may you have fresh air to breathe and wind to blow away harmful insects, may your land be fertile and rich and produce." Or something more along those more practical lines.

This holds true in many areas. What good does a symbol do if it isn't applicable in a material or at least methodical way? The Work is about doing the work, not about symbols that can be meditated on but have no pragmatic purpose.

The toad bone was not obtained by some because it symbolized all the things it can be seen to symbolize. These symbols aren't of no importance, nor are they not real, but they aren't the point. The toad bone was obtained for very specific purposes, to control animals, to have power over people, and others. Read Andrew Chumbley's The Leaper Between, and you will see the application is the major focus, not the symbolism, though that exists as well.

I come from simple people, even if I work in an industry far from that, and move at times in higher society. My ancestors on both sides were mostly farms, and when not farmers, still working class people. Salt of the earth, honest folk. This is why my grandpa lost everything twice, as to him, a handshake was a deal. This is why my father always felt more comfortable out with his drilling team in the forest pulling up rock core samples than in the office with those who were more concerned with politics than the work. My father tastes dirt to know what it is made of. My grandpa on my mother’s side worked the ground most of his life, as his father did, and his, all the way back to Germany and Prussia. I come from simple, working class, people, not academics or philosophers, not politicians or old money. And when you live that life, or come from that seed, or do that work, you do what needs to be done, rather than worrying what it means.

Both my father and my mother’s father were water witchers, and could find whatever they were looking for beneath the ground with their skill. It didn’t mater what the meaning of anything was, it mattered that it worked and they could find what they needed. My father used that skill with the drilling team, and they always hit the vein they were trying for when he told them where to drill. There was no symbolism, no hidden meaning, just a skill others couldn’t use that was accurate and got the job done.

Except among philosophers and theologians, symbols and meanings are secondary to what you can use the thing for. The Classical elements are great for discussion and even as symbols in ritual, but, as Bearwalker would say, you can you grow corn in them? The abstraction from the physical things that we interact with when we get our hands dirty to the philosophers’ symbols and metaphors is often a distraction from the work, work that only truly gets done when we get our hands dirty and do the work.

~Muninn’s Kiss

The Narrative of What is Taught

One thing I see a lot that I think is detrimental to the passing of what we know and learn, the lore the spirits have given us, and the lore our teachers, both formal and informal, have given us is entitlement.

I'm talking about the entitlement that because someone knows something or can teach you something, they should and that what they know should not be kept to themselves, that all information should be free and accessible.

This is kind of a general war cry in our time, from the call for all software to be open source and license free, to the idea that all government records should be available to the public, to the idea that if something is published on the Internet, it is automatically public domain and can be used without citing or credit, to the idea that copyrights on music and patents on things developed by corporations are automatically an attack on the people. While there might be legitimacy in several, maybe all, of these in some cases, the general idea that all things should be free and available, when we want it and how we want it actually does us all a disservice. We are all singing with Queen, "Here’s to the future, hear the cry of youth, I want it all, I want it all, I want it all, and I want it now.” But if we’re going to live a Rock and Roll slogan, maybe we need to hear the Rolling Stones singing, “No, you don’t always get what you want, no, you don’t always get what you want, no, you don’t always get what you want, but if you try sometime, you might find, you get what you need."

I'd like to quote one of the tenets of Toteg Tribe in regard to this, as I think it expresses well what I'm referring to.

"We listen with consideration to those who choose to share their wisdom with us, and respect their rights to do so in their own way, in their own time."

The thing is, the process of learning from someone, whether they are formally teaching you or not, whether they are human or not, is not a dump of information like you can get by using Google or Wikipedia to find answers fast. The narrative, the context, and the story that goes along with the teaching is just as important, and stories don't live in the "I want it all and I want it now" range. The story gets lost there, and the information loses its meaning.

It's in the narrative between teacher/master and student/apprentice that the craft is taught, not in the facts and information. Facts and information might help you learn dogma, but the craft isn’t about dogma. Facts and information might help you learn a liturgy of lore, but that liturgy is of no use in the craft if it’s just that, just words repeated like the catechism of the Catholic Church. Facts and information might, maybe, point you in a direction where you might be able to apply them and make contact with spirits, and learn on your own, but why do you need a teacher if that is your course? It’s the narrative between the teacher and student, master and apprentice, where any craft is taught, and our craft even more so. You don’t learn enough to start a business in smithing after a weekend course. You don’t learn enough to wire a house after a weekend course with an electrician. You can’t build quality, beautiful cabinets or build a house after a weekend course in carpentry. You can’t build a cathedral after a weekend course in masonry. If you could do any of these, the requirements for a license would be to watch Youtube videos. No, it takes time to learn these crafts, training with a master, and it’s the stories and tales of their experiences that you learn more from than lessons in the simple skills or a dump of information. Why would our craft be different from that?

The teacher that can and will teach you will do so in their own way and their own time. You're job is to be receptive and live the story they share.

~Muninn’s Kiss

I Am the Fox

I am the raven,
I eat the dead,
I am the raven,
I remember all things,
I am the raven,
I build all,
I am the raven,
I know all things.

I am the otter,
In rivers and creeks I swim,
I am the otter,
I eat and I play,
I am the otter,
On slopes I slide,
Joy is mine,
In the mountain streams,
I own the rivers,
I feed on their fish.

I am the snake,
The serpent I am,
Between and through move I,
On belly I crawl,
Gold are my scales,
Glacier blue and silver,
All colours they change,
First one then the other,
I taste the air with my tongue,
Through my belly,
I listen to all,
Far craftier than all,
The beast of the field am I.

I am the fox,
The vixon am I,
Crafty and wise,
And hard to catch,
In the ground I live,
Cross the fields I race,
Quick and fast,
I take what I want,
Nothing is safe,
If it I desire,
A vixon am I,
Fleet foot and large tail,
Back and forth it moves,
Grace and escasy,
All come to me,
All I desire.

I am hawk,
I soar and I fly,
Above the plains,
All things I see,
None see what I see,
From up above,
Down I soar,
To kill and eat,
Still on a wire,
Or on a fence,
I know when to wait,
I know when it's time,
When prey is in sight,
Not a second to lose.

I am the vole,
Who lives in the field,
Down in the earth,
I burrow and dig,
Across the field,
All seeds are mine,
To eat and enjoy,
From dusk until dawn,
Timid and cautious,
I look to the sky,
I cannot fight,
I'm weak and I'm small,
But many am I,
And many more come,
And still we will be,
When all you are gone.

I am the owl,
Silent and still,
You know not I passed,
Only my wind,
Silent end deadly,
Queen of the night,
I will consume,
Whatever I catch.

I am the horse,
Across the plains do I run,
Swifter than all,
The one none can catch,
I run like the wind,
For we are one kind,
My mane and my tail,
Like banners and flags,
Nothing can stop us,
Nothing can try,
For we're always moving,
The fast wind and I.

I am the trout,
See how my scales glisten,
I am the trout,
At home in the water,
I swim and I breathe,
What causes others to drown,
I listen to the water,
The rivers, the creeks, the lakes,
The secrets I know,
No others can know.

I am the eagle,
High, high I soar,
Queen of the high places,
All others beneath,
What is not prey,
I care not at all,
I and I only,
See what I see.

But above all tonight,
The fox and vixon am I,
Erotic and sensual,
Grace and desire,
In the land where the sun sets,
This land that is dusk,
I am all sex,
The kiss of the dead,
The dusk sets like dust,
It powders my fur,
In the night do I hunt,
In the night do I screw,
My fur is desire,
My tail moves and calls,
I walk here as Sex,
All come to my call.

~I Am the Fox by Lorekeeper, June 7, 2014

Hominidic Awareness

"I see people."

I'm not talking about the phrase from Sixth Sense, "I see dead people". I won't confirm or deny that statement. I'm talking living people here.

"I see people." Do you?

Likely your answer is, of course I do. Unless you're living as a hermit, or working a night shift alone, of course.

"Of course I do." Do you?

Do you really see people, or do you just notice they are there? Do you even always notice they are there, or do you only notice some people, with others blending into the background of humanity, human habitat, and wild places?

"I see people." Do you?

If you live in a city, a large town, or even some small towns, or ever visit this places, you have likely passed someone standing on a corner with a cardboard sign with something written on it. Think back to the last such person you passed. What did their sign say? Do you remember? Were they obviously male? Obviously female? Of indeterminate gender just looking without talking to them? Did you notice? Do you remember? How were they dressed? Do you remember? What did they look like? Do you remember? Did you notice their eyes? What colour were they? Did they smile at you or frown? Or even notice you? Did you see them? Did they see you?

"I see people." Do you?

Have you ever been that person with a sign on the corner? If you have, are often still are, what do you notice about those who pass by? Who meets your eyes and who looks away? Who seems happy and who seems sad? Could you recall someone that had passed by and giving you something ten minutes before? Someone who didn't give you anything? Those who took notice of you? Those who didn't?

"I see people." Do you?

Do you drive a lot? If you do, do you notice the people in the cars around you? People walking or riding a bike along the road? A minute later, can you count how many people walking or riding their bike you passed? What they were wearing? If they looked happy or sad? If their heads were down or they were looking forward without noticing anything to the sides or if they were taking in everything around them? Do you notice the driver beside you as stop lights? A minute later, do you recall what they looked like? What they were wearing? If they looked happy or sad? Did you even notice any of these people? Did they notice you?

"I see people." Do you?

Do you walk a lot? If you do, do you notice the people around you, not just other walkers but the people in the cars passing or stopped? A minute later, could you recognize them if they were no longer in their car? Or even if they are? Do you notice if they are happy or sad? What they are wearing? What they look like? How about the same for walkers you pass going the opposite direction? Or the same direction, or passing you going the same direction? What do you notice about them? Anything? Everything? What can you recall a minute later?

"I see people." Do you?

Do you work in an office building? In an office position or a service position?

If you work in an office position, meaning the building is what you work in, not your job itself, do you notice those who keep the building clean, who restock things, who work in the cafeteria or coffee shop or gym or as security if you have this things? Do you hold doors open for them? Thank them? Say good morning or good afternoon? Or do they blend into the background for you to the point you only notice them when something goes wrong? Can you count from memory how many people serve these roles where you work? Or how many you see in a day? Do you know any of them by name? Do they know yours?

If you work in a service job like the ones described above, do you notice those that just use the building or facilities but aren't the ones who care for them? Or do they blend in as obstacles to your job? Do you talk to them? Do you know their names? Do they know yours?

"I see people." Do you?

All people who live and work and play where you do are part of the place you live in, your home, your Land. Every one of them are a part of that whole, as much as the animals and plants and rocks and streams are. You share habitat with them, as readily as a vole might share habitat with a rabbit, or with another vole. Being aware of where you live isn't just about noticing the non-human aspects but the humans as well. With awareness comes consciousness, with consciousness comes caring, with caring comes community. And community is an important and needed things for humans, who are inherently social, even if the degree of need and tolerance vary.

"I see people." Do you? Do you notice those around you? Do you interact with them? It is important to develop hominidic awareness, not just awareness of the non-human portions of your environment. Start paying attention to those around you and build your awareness today, and see how that changes how you live.

~Muninn's Kiss

Approaching the Land

(Note: Wrote this last week but didn't get it onto Livejournal.)

We live in a world, among people and animals and plants and streams and rocks and all manner of things. So we know where we live, right? We have a working knowledge of the place we live? You would think so, but this is far from a certainty. How we approach it, or don't, determines both out experience of it and our knowledge of it. What do you truly know about the world around you? How do you approach the world around you? How do you approach the Land?

I would postulate that there are three main ways people approach the world around them. These might be a bit oversimplification, or they might adequately describe the human approach. My observation shows them to be fairly encompassing.

1) To Let the World Happen to You

In my observation, this is the most common. It is an approach of not approaching. Most people don't approach the world, they let the world approach them. They go through life just trying to go through life, and learn of the world by how it collides with them, often in cross purposes to how they are trying to go through life. Their experience of the world is that of opposition, that which is trying to stop them, delay them, irritate them, upset them. As such, the world outside their skin becomes the enemy, something to fight against, the strive against. Whole religious doctrines have been built off this view of the world, and are a result of choosing not to approach the world, to let the world happen to you.

2) To Seek What is Known to You

This approach is a very academic approach. You start with what you know, what you've learned, what you believe, what you think is true. Your truth. You take that idea, and look for the proof in the world around you. If you find it not to be true, find proof that it isn't true, or don't find it where you expect to, you refine your idea, research a new idea, or come up with a new truth. Rinse and repeat. This is an abstract and symbolic way of approaching the world, because you start with something abstract or symbolic, something you believe to be Truth but don't have the experience yet to apply, then test it and find what it looks like, or doesn't look like, in the world around you. Much of the application of scientific method uses this approach, where the theory starts in the abstract and in equations or calculations, and is then tested to see if it is true. A lot of market research also takes this approach.

Unlike the first approach, this approach sees the world as a test bed, not as an enemy. The world becomes that which will aid me in refining my Truth, distilling it down to its essence. Truth becomes the driving force, and both that within my skin and without becomes the tools to obtain it.

3) To Observe the World and Find What It Teaches

The third approach is to assume nothing. Presume you don't know anything and go out to see what the world will show you and tell you. This doesn't mean dismissing what you know or not taking it into account, but observing the world and using it to understand what you already know. Instead of, I know the he East means this, so what does that tell me about it, this approach is to say, if I knew nothing about the East, and I look to it and think about it and observe what is there, what would I see, and what would that tell me about what I already know or think I know? Instead of, this is a green ash and I know these things about ash trees so how does that apply to what I'm seeing, this approach is to say, I know this is an ash, but if I did not and if I knew nothing about it, what would I see before me now, what would I learn, then, what does that say and show me about what I already knew?

In this approach, the world isn't the enemy nor the test bed, it's the teacher, showing us what is truly there. Our Truth is refined and distilled as a byproduct rather than the goal, the goal it to know the world, the Land, around us, to understand our place in it, and to learn what it would teach whether that is relevant to what we already knew or thought we knew or isn't.

You can likely tell from my wording my thoughts on each approach, but I want to be clear, none of them are bad. We each approach the world the way we know and can, though if aware of how we do, we have the option of changing it. These three approaches are all acceptable approaches, and the results aren't necessarily better or worse than each other, just different. It depends a lot where you want to go in life and what you are comfortable with.

That said, the third approach is the one I tend to recommend, the one I encourage when asked, and the one I try to take for myself. The results of it are the results I want in my life and in the world around me, and results I'm biased for when encouraging others.

What is your heart, where do you want to go, what do you want out of life, the world, the Land?

~Muninn's Kiss


spinner, muninnskiss
Muninn's Kiss

Latest Month

March 2015



RSS Atom
Powered by
Designed by Teresa Jones