Twelve years ago today, my best friend (who is an amazing priest and vitki in his cultic tradition) Richie and I led a public Heathen devotional ritual known in some contemporary Norse Polytheist traditions as a faining (distinguished from the more-commonly-known ritual of a blòt; the former is distinguished by bloodless sacrificial offerings). It was a glorious day at a Lake County, Illinois-based forest preserve ritual location that I have always regarded as inherently sacred and immensely powerful: it is a place that shimmers with the energies of so many welcoming and helpful forest spirits, prairie spirits, and water spirits (lake and river). In attendance that Midsummer’s Day were good friends and notable Heathens in the community, such as my friend Atheleas, who served as the Illinois Steward for The Troth at the time, and several of her kindred members.
As long-time readers of this blog will know by now, I did not enter into Polytheistic Paganism with a seething hatred for the Christian denomination (Eastern Orthodoxy) in which I’d been raised.
I thought I would share verbatim my email reply to a friend I’ve only ever known on Facebook, one who knows I am an adherent of the African Traditional Religion (ATR) of Ifá. She reached out to me via email last night, asking my advice on how she can get started as she’s read a lot of books and has an affinity for several of the Orisha and Lwa but she wants to go about things the right way. This is how I replied to her questions this morning; her name, the state where she lives, and the name of a mutual acquaintance she and I share have been removed for privacy purposes. I’m sharing this correspondence here as this is something I get asked quite often and I would give the same advice to anybody. Continue reading
Dahomey greeting given to a python encountered in the wild: “You are my father and my mother. Be propitious to me.”
My father is coping well, overall, with his monthly chemotherapy treatments, and I’m very grateful for having the opportunity to spend so much time with him. This past Sunday was the most important Serbian cultural one for my parents and me: The Feast Day (Slava, pronounced SLAH-vuh) of our family’s patron saint, John the Baptist. The activities surrounding ritual purification with talismanic water (blessed during a special Mass by a bishop using sprigs of dried hyssop, basil, and rue) clearly are vestiges of pre-Christian Slavic customs designed to promote renewal. I gladly welcome the opportunity to fully celebrate these time-honored customs with my family. So after Sunday’s private Mass (held for families observing their John the Baptist Slava), Dad and I headed straight for my brother’s grave a short walk away from the monastery entrance. The Chicagoland area was gifted with nearly 10 inches of snow from the previous day’s storm; the day was sunny but cold, with a daytime high temperature of 11°. As I watched my frail, cancer-stricken father wade into the snow to make offerings of ritual foods at my brother’s grave, my heart immediately felt weighted by a heavy sadness.
Dad clearing space in the snow to leave offerings of ritual food on my brother’s grave.
I thought about the importance of the day, and how the uniquely Serbian concept of the Slava is a patrilineal one, with different saints “assigned” as protectors to Serbian clans, and I wondered which Pagan Gods those saints displaced. How far back into the mists of antiquity did this observance go? I thought about the cultural importance attached to the male head of the household and the enormous magico-religious role played by that man in every Serbian family, about how he serves as bringer of luck (or the lack of it) to a Serbian family’s Sudbina, or Destiny, and how he serves as mediator between the present and the past, between the living and the dead, stretching all the way back in time to the First Ancestor (i.e., the God of the Underworld, Veles), who incarnated as a serpent. I also thought about similar beliefs held about the head of the household and the connection to serpent-ancestors in ancient Greek and Roman religions and contemporary East African and West African ones. The cultic practice dots definitely connected in my mind in strikingly similar ways, as the research I’ve done and share below bears out. Join me on this cross-cultural spiritual odyssey into the serpentine Labyrinth of the Ancestors, won’t you?
I had the pleasure of recently leading my second public Mass to La Santa Muerte; it occurred on November 2 (All Souls’ Day) at our FOI Chicago public temple space.
Editorial Note: This is the transcript of the presentation I gave on Saturday at the 25th Annual Fellowship of Isis in Chicago Goddess Convention. I added photos from my PowerPoint presentation and my references list.
Good afternoon, everyone, and thank you for joining us for this historic 25th anniversary Goddess Festival commemorated by the Chicago FOI Community! For those of you who don’t know me, my name is Anna Applegate, I’m an ordained Priestess, and as a Polytheist primarily dedicated to the Kemetic or Egyptian Pantheon of Gods in my personal spiritual practice, I am very excited to be talking to you about the mysterious and powerful Scorpion Goddess, Selqet. I love Her very much. She features prominently in my ancestor devotionals and in the Spirit Work that I do, and I am deeply honored to ritually invoke Her in our Main Liturgy this evening, “The Mystical Awakening of Scorpio and Kundalini.”
“You’ll simply never understand the true nature of sacrifice.”
—The Wicker Man (directed by Robin Hardy), 1973
A fundamental principle in the West African indigenous religion of Ifá is that of ébo, or sacrifice. That which is offered is of great value both to the one offering as well as to the Recipient, be it one or more of the Orisha or the giver’s Ancestors. Continue reading