- a collection of essays on Neodruidic Studies
- a journal of Post-Reconstructionist Neopaganism

Saturday, June 24, 2017


(c) 2016 Earrach

Above is my version of a brief substitute for our “TwoPowers” Meditation"...

“TWO POWERS”   Meditation…

Per the ADF website, it is
“a basic meditation intended to link the Druid's spirit and flesh to the currents of Earth and Sky”.

In the (Ian crafted) ADF parlance, what are the images for these two powers?

1.)   The cool “magnetic waters”; below the Earth – The waters of chaotic potential (“Magnetic” needs to be seen strictly as a metaphor of course… )
2.)    A single star, high in the heavens above your head; blue white power comes down a ray from the star at your zenith 

NOT all the way to the “center of the Earth” ?
“Cool” underground water is only found in the first several hundred feet below us. Deeper than that; below 1km deep, the the Earth’s temperature rises to levels intolerable for human life. We live on a very hot ball of rock with an exceedingly thin skin cool enough to sustain life.

Why is the Sun always left out of our Neopagan imagery?
I have already written a series of essays about this years ago and have presented the material as a workshop at a number of festivals. Now I do understand that there actually are a few of you out there who agree with me on this but I still insist that we are deeply in the minority when we choose to use the Sun as a representative of one of the two great poles of our cosmology... and again I must ask, "Why not the Sun?".

Female Earth vs. Solar Male…
Western mystical systems have been strongly influenced by Hermetic occult philosophy and Alchemy which were quite fond of characterizing the Male Principle as solar and the Female Principle as terrestrial (if not lunar). It works quite well for some folks  - - and leaves others deeply conflicted.

Such choices are up to the individual. The continuance of most life on Earth and the whole of human succession depend on the conjunction of binary pairings - but once the process has begun, yes, it is subject to CHANGE and proceeds in manifold forms.

Thursday, June 1, 2017


The Old World celebration of the Summer Solstice, (astronomically: June 21st), which became fixed popularly in the folk calendar on June 24th as the Feast of St. John the Baptist, was simply “the”, greatest annual all-night bonfire party of the whole year in Old Europe.


For example, Sir James Frazer’s The Golden Bough (1890), one of the largest compendiums of seasonal ethnographic lore ever compiled, devotes nearly 5-dozen pages to chronicling the customs associated with the Midsummer’s bonfires alone.

Yet we, as gloomy-goth American Nightshade Neopagans, seem to all but ignore that set of facts…

Seriously now, how often do we see June Solstice and its lore included in popular or scholarly Neopagan media and given to be as significant or even important as a part of our descriptions of the other high days on the Wheel of the Year? Comparatively speaking?

"Evil burning day-moon" my ass.


Oddly enough, the modern societies of Northern Europe still uphold the old Midsummer traditions and the whole populations of Sweden, Norway and Denmark go all-out every June and carry on without us with national holidays celebrating it.


So. There’s my old rant and I’m sticking with it...

I’m sure that a lot of you take umbrage with some of that phrasing and others may be offended by my generalized characterization of “we… Neopagans”…



OK guys, let's push all that 




‘Matter of fact when you look at it, the setting of the play ranges over three or four nights total, leading up to MAY EVE... and that’s it. Go on, it's right up there on the shelf, check it yourself...


Have a look over at Wikipedia, ( @ 2016-mid2017** ).

BTW, In the article subsection “Problem With Time”, I’ve woven-in about a third of the text of that paragraph myself… Well, that’s another distraction; Moon, astronomical stuff, you know, me...

BUT for today’s MAIN POINT:

Look at the section above it, before the 'Time one; 
the one titled “SOURCES” and you'll see that...

1.) Per Shakespeare historians, it remains officially unknown when and where the play was first performed.

2.) There is a popular and plausible (but unproven) model that the play was first presented at a gala royal or high society wedding-celebration held on Midsummers Eve – and hence it retained a “dedicatory” but confusing title, unrelated to the timeline depicted in the play itself… 

3.) As a consequence, the intention of name of the play remains a puzzle. Nothing in the play alludes to or would confirm that it had anything to do with Midsummers, yet a number of points allude to one of the four days of its duration was actually May Eve. 

Theseus, right at the play's beginning declares 
"four happy days bring in another moon..."

and also, Hippolyta says:
 "And then the moon, like to a silver bow 
new-bent in heaven, shall behold the night of our solemnities."

Click to enlarge... )

** the Wikipedia article subsection's text, as it stood since I added to it in 2016:
" Problem with time

There is a dispute over the scenario of the play as it is cited at first by Theseus that "four happy days bring in another moon." The wood episode then takes place at a night of no moon, but Lysander asserts that there will be so much light in the very night they will escape that dew on the grass will be shining like liquid pearls. Also, in the next scene, Quince states that they will rehearse in moonlight, which creates a real confusion. It is possible that the Moon set during the night allowing Lysander to escape in the moonlight and for the actors to rehearse, then for the wood episode to occur without moonlight. Theseus's statement can also be interpreted to mean "four days until the next month." Another possibility is that, since each month there are roughly four consecutive nights that the moon is not seen due to its closeness to the sun in the sky (the two nights before the moment of new moon, followed by the two following it), it may in this fashion indicate a liminal "dark of the moon" period full of magical possibilities. This is further supported by Hippolyta's opening lines exclaiming "And then the moon, like to a silver bow New-bent in heaven, shall behold the night of our solemnities."; the thin crescent-shaped moon being the hallmark of the new moon's return to the skies each month. The play also intertwines the Midsummer Eve of the title with May Day, furthering the idea of a confusion of time and the seasons. This is evidenced by Theseus commenting on some slumbering youths, that they "observe The rite of May."

(emphasis mine. - egc.)

With thanks to Maria Stoy who helped me get a start on this rant some ten years or more ago...   - e.