Living the Path of Mist

Another long absence. I feel bad.

I also feel numb and a little disconnected, and I’ve been feeling this way for awhile now. I reread the handful of posts that I have here, and it occurred to me that I’m probably feeling disconnected due to too much impurity. I have never done any kind of purification work that resonated with me.

This brings me to a question. How does one purify themselves, in Conair an Cheo? My first thought it that it should incorporate all of the realms. I remember from my Eastern religion class that the idea of full water submersion really resonated with me at the time, but that’s not really feasible with my bathtub. But obviously, some form of water purification, to represent the Sea.

But what about the Land and the Sky? I’m somewhat inclined to do some sort of deep breathing exercise, but I’m not entirely sure. I tend not to be good with that- making myself light headed or sleepy. I like the idea of ingesting salt for Land; maybe something verbal, for Sky? Not exactly a Catholic confessional, but a verbal removal of the impurity that one has managed to accumulate. Maybe something like the Kemetic list of things a dead person said they hadn’t done when they went to get their heart weighed? I’ll have to look that up and refresh my memory.

I like where I’m going, and hopefully this will help me to get back on the right track!

Juni // Kat

I haven’t been here in too long; if I keep it up I’m going to throw my 101/1001 goal, but oh well. I have been thinking a lot lately, though, about a number of things.

Predominant in my head today, at least, is the concept of why I am not a reconstructionist. I have, in the past, always put it down to my tendency towards UPG and my insecurity over my own scholarship, and while it’s technically correct, I realized it’s not the full truth today. The main reason I am not a reconstructionist is because I am not looking to impose another culture onto my life; I work within my own and I fully acknowledge it. I am an American, and American culture is present in my religious path. Which is why I don’t celebrate the new year on Samhain, as CRs do- I celebrate it on December 31st into January 1st, because that’s what Americans do. When I honor Ogma, the creator of language, I do so at the tail end of August, into the beginning of September, because that’s when school starts where I live. And while I think that anyone does this to a certain extent, because it’s pretty much impossible to remove all cultural influences from where you live and what you were raised with, I think that anyone who would really define themselves as a reconstructionist would be doing their best to remove their own cultural influences on the practice, and keep it as close to the core culture as possible.

I think I’m beginning to ramble- at least, it sounds that way in my head. But hopefully it makes sense.

I’ve also been thinking about Pagan Pride Day; normally, I think about it after it’s already passed, but that doesn’t seem to be the case this year. But, I can’t find any info on a 2008 Pagan Pride Day in CT, so who knows- maybe there isn’t one this year, or something. But if there is, I think I might like to go and have a look around. You never know what you might find.

I’m fiddling around with a few other thoughts in my head; hopefully they’ll form into something relatively coherent soon.

Juni // Kat

(Or, Juni on Shrines and Altars)

Upon finding any of the various forms of paganism, many seekers’ minds turn to shrines and altars. What are the differences between the two? Where should I put them, and what should I put on them? Why are they important, and how do I use them? For every path, many answers change, and every seeker will interpret them differently.

There is a subtle difference between an altar and a shrine. Shrines are generally spaces where items of religious significance are kept, whereas altars are generally spaces where religious rites are performed and offerings are made. Of course, one space can accommodate both purposes, but many find it easier to separate the two.

In Conair an Cheo, altars are not used in any meaningful sense of the word. Rites can be performed and offerings can be made in any place, and though tools can be used they are hardly necessary. Thus there is no need for a specified location, or altar. Though Siúlóirí may frequent the same firepit for rites or leave offerings beneath a particular tree, the underlying idea is not precisely the same.

Shrines are a slightly different matter in Conair an Cheo. For many, the term shrine implies a sense of sacredness, of specialness; for that reason, we use the term scrín instead. The scrínte of Conair an Cheo are not considered any more special or sacred than its surroundings- indeed, that would go directly against the concept that all is equally sacred- but it, and the objects within or upon it, serve to encourage the Siúlóirí’s mindfulness. Scrínte exist only to remind us of the sacredness that surrounds us, that permeates our every breath. Scrínte are very important, and likewise very personal, as each Siúlóirí’s reminders will be different from the next.

Some Iarratasóirí may be unsure where to begin- how should one evoke that sense of mindfulness? Some ideas to build a scrín for include the three realms, either individually or together; deities one works with; Na nDéithe Mhór, either individually or together; Na nDéithe Lasmuigh; one’s household, family or teallach; one’s Heroes; one’s Beloved Dead; the local Land Spirits; the Good Folk…

The list can easily go on forever. The idea, however, is to find things that are personally important that evoke feelings of the sacredness of life, and to surround oneself with them, so the message is ever present. Mindfulness is a difficult thing to cultivate in today’s concrete world, and even the most devout and pious persons can forget that every action and every person is sacred without the occasional reminder.

All things are sacred. That is the first lesson, first tenet, if you will, of Conair an Cheo. It is simple to accept, and very difficult to live by on a day to day basis. It means that everything, every person, in this universe and any other are equally as sacred, no matter their actions or deeds. It’s something I have to remind myself when I’m cut off on the highway, or when I read terrible news stories about abuse and mistreatment. All things are sacred.

But many things are impure. People who do not live by the seven merits, people who discriminate and hurt one another make themselves impure by their actions and words. Impurity is a filth on the soul; the more that accumulates, the harder it is to connect to the divine. It is still possible, as it is always possible to connect to the divine in oneself and therefore the divine outside oneself, but the way grows more difficult. Every person acquires impurity- by action or inaction, by speech or silence. The greater wrong against the self, the teallach, and the community at large, the more impurity is accumulated.

It is important, though difficult, to remember that impurity does not make us less sacred, or less worthy of connection to the divine. It merely makes the way more challenging. In existence, impurity is inevitable, but with careful consideration of speech and actions, as well as performing purification, we can make our way to the divine easier.

Juni // Kat

I got my act together and put the FAQ for Conair an Cheo up; I also installed a new theme, so that I have a proper sidebar. It’s simple, but it’ll do just fine, I think. Put up a few handy links, too, that I’m sure will be added to over time.

I also intend to start writing more about Conair an Cheo specifically; I hesitate to call what I have planned a series of essays, because the term essay makes me think of school, and I was always rubbish at them anyway. I’ll go with musings, instead. In any case, I hope to put one up today, and intend for more to follow soon.

Until then!
Juni // Kat