Oak, Ash, and Hawthorn: The Path of the Druids (1/6)

Fair warning: If 6 parts doesn't already look long to you, let me tell you right off the bat: all the parts are pretty long. I got excited and perhaps a bit carried away. Anyway, take your time in reading through these, and enjoy!


When you hear the word "Druid" at least one of three things probably comes to mind: Old men in white cloaks, Stonehenge, or World of Warcraft. For this discussion, only two of those images are relevant, the wizened cloak-guys and Stonehenge; I'm sorry, but I'm not going to talk about the religion of WoW.


What I'd actually like to discuss is Druidry or Druidism, more specifically Neo-Druidy/ism. But before we jump into anything, let's get a little bit of history under our belts.


Who were the Druids?

Druids were mostly of Celtic heritage, whose lands and territories included Ireland, Scotland, England, Cornwall, Wales, the Isle of Man, and even into France, Germany, parts of Spain, and some Slavic countries. Generally, the Druids are connected with Ireland, Scotland, and Wales. Most of what is known about the Celts and Druids was recorded by the Romans, because the Celts did not have much in the way of a writing system, and therefore what's been written about them must be taken with a grain of salt because the Romans did not write without bias. The Druids are often credited with one of the oldest spiritual/religious (it's not absolutely clear whether they really had religion or not) groups, with a great connection to the Earth, Sun, Moon, and seasons, as well as seeming to have some belief in a sort of Mother Goddess. People often think that the Druids were the ones who built Stonehenge, but this has not been proven, and likely cannot be. They were split into three different groups: The Bards, who were poets and songwriters; the Ovates, who were "seers" and healers; and the Druids, who were the philosophers. Let me be clear, before we move on, that these people and their traditions are extinct because we really cannot know what they were like or what they did, but their bloodlines and inspiration goes on.


Ok, but who are these "Neo-Druids"?
Neo-Druidy/ism, which is often just called Druidy or Druidism, is a Neo-Pagan religion of relatively recent origins. You may have heard of other Neo-Pagan (which are often just called "Pagan" even if this use of the term isn't historically correct) religions such as Wicca, which is perhaps the most well-known and fast-growing of the Neo-Pagan religions, or one of the more esoteric paths which fueled Wicca, such as the Hermetic Order of the Golden Dawn. Neither of these faiths are the same as Druidry (especially the Order of the Golden Dawn), but all share some similarities. Neo-Druidry can trace its roots back to the 1800s when a cultural movement was taking place in Britain which glorified the Celts and the historical peoples of Ireland and the UK with groups such as The Druid Circle of the Universal Bond rising up somewhere around 1909. In 1964, a man named Ross Nichols branched off from the previously mentioned group and formed another group called the Order of Bards, Ovates, and Druids (OBOD). He developed the group while collaborating with his good friend Gerald Gardener, who is often hailed as the "Father of Wicca." OBOD is still one of the most prominent Druidic groups in the world, closely followed by the American Druid group Ár nDraíocht Féin (ADF).


Druidry is an Nature-based faith and has been described as, "a group of religions, philosophies and ways of live, rooted in ancient soil yet reaching for the stars." (ADF website). Many people describe Druidry as a religion, while others say that it is a way of life, or a philosophy which they incorporate into their own religious practices and spiritual beliefs. For example, there are plenty of Buddhist, Christian, and Jewish Druids.


I realise that this is just a bunch of history and not much about what the Druids really believe or do, but I hope that through the analyzation of a few prominent markers of Druidry, I will be able to show you what they believe.


Symbols
That being said, I've chosen a very things about Druidry which I think make up it's essence as I understand it. These symbols of Druidry are as follows:
- Reverence of Nature
- The Three Realms and the Afterlife
- The Awen
- The Wheel of the Year


And with that, let us move on to our next topic: The Druids' reverence of Nature!

Oak, Ash, and Hawthorn: The Path of the Druids (2/6)

The Reverence of Nature
If there is one thing that you must understand about Druidry, it is there connection to and reverence for Nature. This is the common theme that connects all Neo-Pagan religions, but without grasping the magnitude of this, you will not be able to learn anything more about Druidry. I think that understanding this reverence for Nature is key because it is part of the key to Druidry: Druids are seeking a greater connection to Nature and their roots in a time of great technological advancement, ecological devastation, self-isolation, and greed. This is not the only important part of Druidry, but I believe that this is a major reason why Neo-Paganism came around, and I think that it can be clearly seen through their connection to Nature. Luckily, this shouldn't be a very difficult concept to wrap your mind around, but it is important because all Druidic  philosophies and practices are based around this connection to Nature.


Druids base all of their holidays, celebrations, and philosophies on this connection that they feel to Nature, and the reverence that they feel for it. Many Druids are avid environmentalists and stress eco-friendly approaches to life in their own lives as well as encouraging others to do so. Most Druids try to spend as much time out-of-doors as possible, and generally seem to take delight in the company of other animals.

The Druids see all of life as a web, i.e. the Web of Life. This is not an uncommon view, and perhaps the only possible difference is that the Druids not only see this web as connecting humankind, but also every creature, stone, river, tree, cloud, etc. They see this web as connecting every natural thing. They believe that with everything that you do, whether good or bad, it affects everything else in the world and/or universe. It also a common view that this web connects everything to divinity, in whatever way each Druid sees it.

This engraving found on the Gundestrup Cauldron (discovered
in Denmark) depicts an ancient Celtic/Gaulic deity often
called Cernunnos (kair-NOO-nus), and is a very popular God in
both Druidry and Wicca. 

Ideas about divinity are extremely diverse in Druidry, although most Druids share some sort of belief in pantheism (the idea that divinity is immanent in the Earth) or panentheism (the same as pantheism, except that distinct Gods and Goddesses are also included and are generally seen as somewhat transcendent). There are monotheistic Druids who believe in only on God or Goddess, or one deity who encompasses both masculine and feminine attributes, duotheistic Druids who believe in two distinct deities, generally one masculine God and one feminine Goddess, and polytheistic Druids who believe in many Gods and Goddesses. There are Druids who believe in no sentient God or Goddess, but some other sort of divine source (often a pantheistic view), and it's possible to even have a Druid who does not believe in any sort of divinity, but still holds a lot of the Druidic teachings close. Many Druids will take on a combination of the aforementioned views.

Aine of Knockaine is a Celtic
deity often revered as both
a Goddess and the Queen of
the Faeries. 

Another commonly held view is a belief in nature spirits, whom they call by many names, but the most commonly mentioned type of  nature spirits are the Sidhe (shee), also known as the Wee Folk, the Fair Folk, the Fae, or Faeries. These are not the romanticized, Victorian version of fairies, but are often described as mischievous and even dangerous if not respected. Sometimes, though, they are spoken of a great and powerful beings, seemingly similar to a Tolkein-esque elf, and some Celtic deities are, in fact, Fae. There are even a number of Neo-Pagan traditions based solely on communion with these little sprites, however it should be clear that not all Pagans or Druids believe in the Sidhe, and plenty of Christians (especially in Ireland) do.


What I want you to walk away with here is an understanding that the Druids build their entire life and set of philosophies around Nature. It affects the what they believe and the way that they see the world around them.


The Earth is a very spiritual realm for the Druids, but there are two other realms which are also extremely important: The Three Realms.

Oak, Ash, and Hawthorn: The Path of the Druids (3/6)

The Three Realms
Besides just revering the physical world around them, Druids also draw strength and spirituality from two other realms. Altogether, the three realms are Sky, Land, and Sea. These three realms are both physical areas as well as spiritual grounds. The idea of these three realms is drawn from an old Irish tradition of reverence for the the sky, the land, and the sea.


First, I want to explain a little bit about each Realm.

The Celtic or solar cross
is seen as a summary of the
Tree of Life and represents
not only the Sun and the
four seasons, but also the
connection between the
Realms.

Sky is seen as the land of the "Shining Ones" or the Gods. It's similar to the idea of the Judeo-Christian God who resides in Heaven. The sky also represents the spirit and truth. Sky is also where the Sun is, and the Sun was a major deity for the Celts, just like in many other cultures, and is today for the Druids.

The Tree of Life, although more
commonly associated with
Jewish mysticism (kabbalah) or the
Norse yggdrasil, is viewed as
connecting all three Realms.

Land is seen as the place of mortal life. This is where humans and all living things dwell. It's the bridge between the two other Realms, but is also seen as sort of the body of the divine, as many Druids work with a number of powerful Earth deities, especially Goddesses. It is also seen as the body in general, as well as encompassing the idea of "love."

A triskelion is seen as a representation
of all three Realms, and a triskelion
with feet rather than swirls is the
symbol of the Isle of Man (the name of
which does not derive from a human)

Last is Sea, which is connected with the afterlife and the Otherworld. The sea is thought of as the mind, and the essence of wisdom. Many Druids believe that when a person dies, their body goes back to the Earth, and their souls goes to a land under the sea, or an island somewhere in the mists. Besides souls, some Gods are believed to live here, as well as many other mystical and magical spirits. Wells have a very special connotation in much of the UK and Ireland, both with ancient inhabitants and modern, Druid or non-Druid, because they are thought to be a direct connection to the Otherworld. The Otherworld, as mentioned before, is the land of the dead, and has many names, such as "Tír na nÓg", "The Summerlands", "The Land of Eternal Youth", or "The Land Beneath the Mists". The afterlife is important to mention because many Druids believe in some sort of reincarnation process, as well as the possibility of connection to the Otherworld through certain techniques or on certain days of the year.


Now, I want to look as some music by a Druid musician who goes by the name Damh ("Dav" or "Dave") the Bard.

You are the rock, and you are the stone,
Rivers your blood, mountains your bone.
You are the Source, of all I’ll ever know,
Forever my Mother, forever my home.


(Chorus)
Oh this town is so cold,
Neon magicians they offer the fools their gold.
For there is a place I’d rather be,
In your wild places with the Land and the Sky and the Sea


Every step, follows those gone before,
Mystics and Saints, down to the shore,
Echoing waves, and the curlew’s cry,
A call out your name, and hear your reply.


Cynical thoughts, and lies that distort,
All that is true, all that is true,
They disappear, when I feel that you’re near,
When I’m with you, when I’m with you.

Not only does this song show a spiritual connection to nature ("Your are the rock" "Rivers your blood" "You are the Source" "Forever my Mother") it also explicitly relates to the Three Realms in expressing a longing to be in a place where he can feel connected to all three places at once. It also clearly displays the author's displeasure with some aspects of modernity ("Neon magicians they offer the fools their gold" seems to directly be calling out advertisers, big businesses, and perhaps large, flashing cities).

Next, we'll move to the Awen (and I'll try to be quick).

Oak, Ash, and Hawthorn: The Path of the Druids (4/6)

The Awen
The Awen is what I consider to be one of the most beautiful and unique parts of Druidry. "Awen" is Welsh for "muse" but is often translated as "inspiration." Originally, it was associated with poets and a Goddess named Cerridwen. Today, many Druids still like to tell the story of Cerridwen and her cauldron of inspiration, which you are more than free to read, but it's not what I want to focus on.

The Goddess Cerridwen

Many Druids see the Awen as a gift from the Gods, or from Cerridwen specifically (the Patroness of Bards). They see it, as I said, as a source of inspiration, but also as so much more than that. The best definition I've heard is that the Awen  "is the energy of divine inspiration, the flow of spirit, the essence of life in motion. It is the exquisite power of sacred relationship, the power that floods through the body and soul when spirit touches spirit, life is acknowledged, a moment's experience shared, divine energy exchanged. Awen is the focus of the deep inner quest; it is what we all seek as we stumble through life, that which brings us wisdoms, clarity, freedom, ecstasy, the joy of being alive, simply being, peaceful, presence. It is fire in the head, poetic frenzy, lust for breath, complete purpose in perfect serenity." (Druidnetwork.org) Damh the Bard also has another great song about the Awen, which I will link here.


The Awen has had a major impact on Druidry in terms of some of it's practices and emphases. Druidry encourages and emphasizes creativity like I've never seen. They won't make you do anything you can't, but one of their goals is to have all people connect with that Awen in some way, whether through poetry or knitting, baking or teaching; anything that makes you feel creatively fulfilled. Also, you've probably noticed the term "Bard" floating around quite a bit in here, but don't fret, I'm about to explain it.

Damh the Bard

No, the Bards that I've been referring to here are not the same as the ones that you find in Fire Emblem nor are they people who dance around with a tiny harp singing into the ear of whoever will listen to them, but that's kind of close. As you may remember, in some traditions there are three levels: Bard, Ovate, and Druid. Bards are considered to be on the first rung of the ladder of Druidry. In this tradition (which is mostly perpetuated by OBOD) are encouraged to start their spiritual journeys through cultivating their creativity and mastering the art of story-telling, in other words, becoming a Bard. The whole tradition is based off of this connection to creativity and inspiration; the Awen.


You might be thinking, "If this is such an important idea, does it have a symbol?" The answer is, "Yes."

This symbol was created by 19th century Druidic history buff, Iolo Morganwg. The three circles often represent the three positions of the Sun (sunrise, noon, sunset), the three visible phases of the Moon (waxing, full, waning), as well as the three droplets that fell from Cerridwen's cauldron (see story above). The lines, often called the "Rays of the Awen," represent male (R), female (L), and the balance between them, as well as Land, Sea, and Sky. The three rings represent the Upper-, Middle-, and Otherworlds. The three teachings of the Awen are said to be, "To understand truth, to Love truth, and to maintain truth;" Truth, Love, and Wisdom.


As you can see, the Awen has a profound effect on Druidry and is often featured and emphasized heavily in their rituals and celebrations, but we'll get to that in the next section on the Wheel of the Year.

Oak, Ash, and Hawthorn: The Path of the Druids (5/6)

  The Wheel of the Year
The last point that we'll look at before tying things up is the Wheel of the Year. Essentially, the Wheel of the Year is the calender of holidays that Druids, and many Pagans follow. The Wheel was created by Gerald Gardener ("Father of Wicca") and Ross Nichols (prominent figure in Druidic history and originator of the Order of Bards, Ovates, and Druids), but was based off of ancient Celtic festivals and similar holidays found around the world, as well as the natural cycle of the seasons and the positions of the Sun, Moon, and Stars. The Wheel is not unique to Druidry, and not all Druids use it, but it is more commonly than not used as a guideline for celebrations, and is often very prominent within the lives of Druids. Each high day is called a Sabbat, drawn from words like "sabbath" or "shabbat."
You might find some of these holidays sounding very similar to ones that you celebrate today, so just remember that these are not the same holidays and are actually very old.

• Samhain: (sao-in) approx. October 31-November 1. Also called All Hallows Eve or Halloween. This has since ancient times been considered the Celtic new year and a major fire festival. Many Druids and Pagans today see it rather as a spiritual new year and as the start of the dark part of the year, rather than the actual new year. It is a time to honour the dead and is said to be the night when the veil between our world and the Otherworld is at it's thinnest, thus allowing the sprits of the dead to walk among us. It's a time of remembrance  but also represents rebirth and is seen as an excellent time to shed old, unneeded habits. A lot of Druids throw a big bonfire party and dress up.
• Yule: approx. December 21 or 22. Also called Midwinter, Modronacht, and the Winter Solstice. The name is drawn from an old Norse tradition, but the solstice has been celebrated all over the world for many years. In the Druidic tradition, there is a celebration to welcome the Sun back, as until this point the Sun's power had been waning and it will finally start waxing again. It is essentially the rebirth of the Sun, who is sometimes seen as a newborn child at this point.
• Imbolc: approx. February 1-2. Also called St. Bridgit's Day or Candlemas. Imbolc is another traditional Celtic fire festival, and was usually celebrated when the first lambs were born or the first flowers poked their heads out of the snow. It is often celebrated as a time to start setting goals that you want to come to fruition later, and also celebrates the Goddess Brighid who is hailed as the Goddess of the hearth and home, among other things. Druids often use candles to represent the fire of this celebration, and get the family together to tell stories and enjoy each other's company in the last stretch of winter.
• Ostara: approx. March 20 or 21. Also called Eostra and the Vernal/Spring Equinox. Ostara is named after the Norse fertility Goddess Eostre, and is a celebration of the coming of spring in all of it's abundance and new life. Eggs and rabbits are associated with Eostre, and many Druids celebrate this time as a time when night and day are equal, and the Sun will finally start becoming truly powerful in the sky.
• Beltaine: approx. April 30-May 1. Also called Mayday. This is a major Celtic fire festival and Druidic festival as it celebrates the beginning of the light part of the year. This celebration is all about celebrating youth and potency (essentially, this is a celebration of the sexual nature of... everything), but also celebrates family and Love. The Druids often celebrate with huge bonfires and big parties, often asking for good luck in the coming months.
• Litha: approx. June 20 or 21. Also called Midsummer or the Summer Solstice. This is often a major holiday for Druids as it celebrates the Sun at it's strongest point. There also seems to be a lot of faery lore associated with this holiday. Some Druids even stay up from Midsummer's eve until the next morning to welcome the Sun back into power.
• Lughnasadh: (loo-nah-sah) approx. July 31-August 1. Also called Lammas. The last major Celtic fire festival which celebrates the first harvest of the year and the God Lugh who is seen as a Sun God and also a God of smith-craft and healing. It's one of the first major feasting festivals.
• Mabon: (mah-bon) approx. September 22 or 23. Also called the Autumnal Equinox. This is the last harvest festival and is often thought of as a thanksgiving festival. Druids may celebrate by giving thanks for the harvest, and also acknowledging the Sun's descent from power after this point.

As you can see, there's a lot to celebrate. Many Druids celebrate with a ritual gathering, and instead of trying to describe it to you, I'm going to give you a video of an OBOD Midsummer celebration.

Just to break it down a bit and take a look at some familiar symbols, we have a Celtic cross at 0:07 to represent the Sun and the Wheel of the Year. At about 0:53 they start to chant/sing the sounds of the Awen, invoking it's power. At about 1:38 you can see a man speaking, presumably some sort of poetry, a practice which is often encouraged during Druid rituals, and it continues throughout the video. At 2:08 you can clearly see a man with the symbol of the Awen embroidered on his robe. At 2:19, a woman seeming to be speaking some lyric or poetry looks as though she hails the Sun, celebrating it's highest point. To finish the video, there is footage of the Druids lifting their arms and voices in celebration of the Sun.

Finally, it's time to end this journey in our last segment of conclusion.

Oak, Ash, and Hawthorn: The Path of the Druids (6/6)

This is the end of this analyzation of some parts of Druidry, but I hope that it's opened at least some new door or perspective for you. I realize that this was long, and if you stuck with me through the whole thing, I applaud you.


Let's summarize a bit. Druidry is a Nature-based religion and all of it's practices and philosophies revolve around this connection to what is natural. They draw spiritual strength from the three Realms of Sky, Land, and Sea, and believe in an afterlife centered around the idea of rebirth. They draw inspiration from the Awen, one of the most unique parts of Druidry, which creates some very specific traditions and philosophies, such as the emphasis on the cultivation of creativity. Finally, their connection to the cycles of Nature, the cosmos, and their ancestors directly influences their holidays and celebrations. If we fit this into Geertz's definition of religion ("A system of symbol which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic" ) it's easy to see the way that the symbols explored in this blog establish the "powerful, pervasive, and long-lasting moods and motivations" mentioned, and how they help to formulate the ways in which Druids tend to see the world.


The reason that I chose to look at the Druids for this project is because I am a Pagan, and although I do not tack on a more specific label if I had to it would be "Druid." I find a lot of truth and power in their philosophies and way of life. I also appreciate the flexibility that the Druidic path allows; there are no set Gods you have to worship, there is no dogma, there is no real hierarchy. The Druid path is about being in tune with Nature, celebrating and appreciating Life and the people in it, and always seeking new knowledge and inspiration. 


Before I end this, I want to make myself available to any questions that you might have on Druidry or any other Neo-Pagan path, such as Wicca, Witchcraft, Asatru, Kemetcism, Hellenism, Celtic Reconstructionism, or even Satanism (which is not generally considered a Neo-Pagan religion). Feel free to drop me an e-mail or come talk to me, if you like.


Some helpful links:
- OBOD
- ADF
- Druid Network
- Witchvox (one of the most extensive archives of different Pagan traditions)


Finally, I leave you with a video. It's essentially a promotional video for OBOD, but it might be fun to see now that you know a bit more about Druidry.

Brightest Blessings, friends.

The Book of... Who, Now?

Q: For the week 10 blog post, read the Book of Abraham passed out in class (which you could also find online I'm sure). Then discuss how you might go about assessing a document like this. Are there any fine points in this text that lead you to think it is not from the supposed time of Abraham (2000BC?). In studying religion we have been surrounded by all kinds of claims about the world, and I am curious if there is any kind of critical approach that you can define through a discussion of this text.


A: Well, readers, I profess myself confused. Since beginning my adventures in the realm of religious studies, I've read some pretty puzzling texts, but this one definitely feels like it takes the cake. Maybe it's just because it all feels so far-fetched that feel like I can't really make heads or tails of it, but I will try.


I think what really got me was that at first it just sounded like another retelling of Abraham's life, but suddenly it turned into an affair with not only Yahweh, but also other unnamed Gods (perhaps Egyptian?). Then Yahweh is telling Abraham about the stars through the Urim and Thummim (which are some sort of divinatory device as far as I can tell, and can be found throughout the Bible, perhaps most clearly in 1 Sam 14:41), and it is revealed that the stars are actually souls, and that Abraham is one of the chosen ones. What Yahweh says here ("Abraham, thou art one of them; thou wast chosen before thou wast born." Ab 2:23) reminded me greatly of one of the Psalms. I don't think that I found the exact one which I was thinking of, but it did remind me of Psalm 2, "He said to me: 'You are My son. I Myself today did beget you.'" (Ps 2:7). What really threw me for a loop was Chapter 4, when we are supposedly transported back in time, as is Abraham, as far as I understand it. Perhaps this is supposed to be some sort of vision that Yahweh is giving Abraham through the Urim and Thummim, but it's not clear. What is also unclear is who these other Gods are, because they were not mentioned in the Bible and yet they are telling almost exactly the same story as the creation story in the Bible, the only difference is that it's a bit condensed.


While I can't find anything contextually or textually to absolutely dispel the claim of this being written in 2000 BCE, the fact that this was translated by Joseph Smith does not ease my suspicions any (I'm sorry, but I don't trust his historical dating skills). This text is dubious, to say the least, but I am really interested in hearing more about these other Gods that are mentioned. Generally, in the Hebrew Bible, if other Gods are mentioned, it is in the earlier texts, namely the Torah (by the end of the Bible, they've become "false Gods"), so I'm curious as to which Gods these are, and why they are mentioned without a second thought.

American Religion (In Which I Abuse the Italics Button)

[free blog #8]


This is something that I've been thinking about for a little while now, since starting the Book of Mormon, but today's class really brought it home: Why is Mormonism so widespread? I knew that Mormonism was fast-growing, but seeing all of the locations of the Mormon temples was really surprising. 

I want to start off by saying that I understand that one of the most core pieces to a religion, in my understanding and experience, is finding some truth in it. You may not believe or adhere to all parts of it, but it speaks to you in some way that you find strength and comfort in it. From the videos that we watched in class, it seems that it's not uncommon for people to feel like the Book of Mormon is a continuation or completion of the Bible, and helps them feel like God is continuing to speak to His people. There also seems to be a great sense of feeling very spiritually connected to the Holy Ghost through reading the Book of Mormon for a lot of people, something that maybe they didn't feel when reading other holy texts.



But here's what I don't get: The Book of Mormon puts special emphasis on America by making it into the "Holy Land," the "Promised Land," the "Chosen Land," the one place where Jesus makes a special visit to deliver a special message to a specific people. Does that mean that anyone not from the Americas (and in later Mormon history (the time of Joseph Smith), probably only from North America) is not one of the Jesus's chosen people? If so, that leaves out a lot of people. Also, there's quite a bit of racism in the Book of Mormon, and although I know that, as we discussed in class, they've made efforts to change that sentiment so that Mormonism is much more inclusive, I can't help but feel that anyone who was not white and was reading the Book of Mormon would feel a bit... less than his/her fellow Mormons, at the very least. I don't know, I'm not even a person of very diverse ethnic heritage (at least in my recent and known lineage) and certainly don't have very dark skin, but I felt offended by what the Book of Mormon was saying about people becoming darker the more wicked they became. I'm glad, though, that Mormonism is trying to get away from those ideas (or at least some major part of it is).


I think about Rastafari and how they had a similar story: That Ethiopia is the "Chosen Land" and that they are the decedents of those Ethiopian royals. But Rastafari is so much smaller than Mormonism, even though, honestly, I've found more while studying Rastafari that drew me than I have in Mormonism. But maybe that's why Mormonism is so widespread, because people want to feel connected to what they perceive to be the last message of Jesus, even if they aren't American.

Jesus Came and Visited Me, NBD.

Q: Read the Third Book of Nephi in the Book of Mormon. Within this book is narrated the visit of Jesus Christ to the people of Nephi. Consider the way this event is presented and write about how it might be received by Americans living in the 19th and 20th centuries. What in their world might be challenged or better understood after reading this. Make sure you cite and comment on at least one passage.


A: The whole story of Jesus visiting America and all that he does there is immensely interesting, but I am going to focus on one aspect of it in particular: Jesus making a visit from Heaven after death.

"And it came to pass as they understood, they cast their eyes up again towards heaven; and behold, they saw a man descending out of heaven; and he was clothed in a white robe, and he came down and stood in the midst of them, and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them.
And it cam to pass that he stretched forth his hand, and spake unto the people, saying, behold I am Jesus Christ, of whom the prophets testified shall come into the world: and behold I am the light and the life of the world..." (p. 485)

This might not seem like a huge deal; Jesus has been known to make appearances. But think about reading that scene from the perspective of a 19th century American. If you were searching for the "one, true" religion in this place that was still relatively "new," I think that this book would make it pretty easy for you to pick one. Obviously, a lot of people stuck with the religions of their families, but enough didn't that it allowed Mormonism to take off. And I understand why.

Somehow, I don't think that the shades are authentic...

I find this scene to be so important because Jesus made a special trip, after death, to visit these "first" Americans. Is this historical? Well, I'll let you be the judge of that but without history books, it would certainly give an American something to think about. I imagine that early Americans who read the Book of Mormon felt really special and important. The idea that the Son of God took time out of his afterlife to come and deliver a message to these people in particular is really singling them out, and must have given any 19th century American a real sense of import and true pride in being from the "Promised Land."

Praying to...?

[free blog #7]

I've been curious about the Baha'i faith for a while now. I've often heard really good things about it, but never really took the time to look into it very much. Now that we've actually covered it in class, my view of it is very different than what I expected it to be. That's not to say that I view it in a bad light or anything, in fact I still find it pretty interesting and do agree with them on somethings. But I feel like there are some very strange things about it, too. I agree that all religious heads/prophets have had some very important messages and that it really does you no good to ignore what they've said, but I also think that by trying to fit all of them into one line of religion and thought really waters down their messages and the wonderful things about the movements that they've sparked. However, the one thing that struck me as very odd, especially after our virtual tour of the Baha'i temple on Friday, was the idea of Baha'i worship and communion.


Usually, when you go to church/temple/mosque/etc., you're going there to pray, connect to God/Gods/Spirit and hear a sermon on one thing or another. I also understand that a religious community and place to get together can offer a lot of strength and comfort, and that having that space and group can really help to build appreciation for the religion. However, given the nature of some aspects of the Baha'i faith, I find it kind of weird that they would gravitate to this sort of congregation. 


I think a good group to compare it to would be the Unitarian Universalists. UUs get together at least every Sunday to appreciate many things, and none of the members have to have belief in any sort of God or Gods. In fact, many UUs that I know don't believe in a God, or at least not a sentient one. And yet, I can still understand why they get together. There is a very strong Humanitarian streak in much of Unitarian Universalism, and it is plenty satisfying just to be a part of a group that encourages compassion and appreciate humanity and all of it's wonders, even if you aren't looking for any sort of connection to a Greater Force. With the Baha'i, though, they go to temple to pray and hear the words of the prophets, but if their God is as transcendent as they make Him out to be, what good would prayer to Him do? Perhaps the second half of it makes more sense to me, because although you could easily study the words of the prophets on your own, there is probably more satisfaction in it when done in a group spirit. But I can't help but feel that if I were to go to a Baha'i service (?), I wouldn't leave with much spiritual satisfaction, but perhaps that's just because I have a different view of spirituality.

Peace and Love

Q: Read the next chapters on Baha'u'llah and also watch the short video posted of Karen Armstrong discussing her vision of compassion as a theme that unites religious traditions. Does the faith developed by Baha'u'llah reflect this vision, or contradict it? Give specific passages from the biography that give some idea as to how Baha'u'llah might relate to the ideas of Karen Armstrong.

A: First, I want to say that I really enjoyed the video of Karen Armstrong. All too often I feel like religion is polarized; it's either view as all/mostly good, or all/mostly bad. This video did not try to ignore the awful things that have come along with some religious movements and groups, it pushes for a much more universal truth that I think that most of us can resonate with: that compassion is what underlies all religions, and whether you're religious or not, it can connect us.

I think that Baha'u'llah would've agreed with Karen Armstrong's general message, even if it might have seemed a bit too liberal for him due to different time periods. It was obvious that Baha'u'llah was a great supporter of connecting people through compassion, partially just through his actions. Although this book may present a somewhat biased view of Baha'u'llah's history, he is never once seen as an uncaring person. In fact, he seemed to be an incredibly bighearted person, as he seemed very self-sacrificing and often looked out for others. His ideals seem to tie in very well to Karen Armstrong's, as exemplified by his hope to unify "the human race, and to foster the spirit of love and fellowship amongst men." (p. 198)

I'm Gonna Smoke'a de Ganja Until I Go Blind

[free blog #6]


It seems like a lot of blogs this week are focusing on people's revelations relating to Rastafari, and how much they learned about it this week, and I would like to add.


It's not as though I'd never heard of Rastafari before this class, but I really didn't know what it was about. I grew up listening to Marley, and knew that he had been part of the Rasta movement, and that it was based in Jamaica. I knew that pot was connected with Rasta, as well as the Ethiopian colours, and knew that it was some sort of religion, but not much beyond that. It wasn't a hard collection of symbols to find when growing up, as many people wore the colours or sold t-shirts and hats emblazoned with Rasta symbols or Marley's face. I think that going back home after learning this much about Rastafari is going to be very interesting.

I was thinking about it earlier this week, actually, but in high school especially there was a lot of support for Rasta, and I used to think, "Well that's neat; that's a good message they're promoting." Of course at that point I was only thinking of "One Love," and the message of love and peace that most people get from Marley's music. While I've got nothing against people wearing these colours and symbols to promote that message (because I do think it is a message imbedded in the Rasta movement), I can't help but wonder how much they actually know about the religion. Thinking back, I believe that another major reason that people support Rasta where I live is because of the connection to pot. I'm from Berkeley, CA, and the weed culture there is huge. While I do believe that people like the peaceful message of Rasta, I think that it's often just used as a legitimation of pot smoking.


I guess what's hitting me the most is that I really enjoyed learning about the Rastafarian movement and religion, and think that there are some really wonderful aspects of it, and I just wish that more people really knew about Rasta. Instead of just thinking that it's a bunch of pot-smoking, anti-Capitalists whose image can be used to validate and support someone's own addiction and/or anarchy (especially since the Rastas don't seem to be Anarchists at all), I wish that they could understand the real meaning behind the Rastas' movement and struggles. I guess I just wish there was more education about it in schools so that people don't fall into the trap of thinking that it's all about smoking.

Remember the Sabbath Day by Keeping it Holy

Q: Watch the video on Moodle that gives a view of life in a small Rastafari village. Write in your blog about how this village participates in the system of symbols that we see reflected in our textbook. Don't give a laundry list of every kind of symbol, but pick out an element that you find striking. Interact also with what our textbook has to say about the symbol you have chosen. Is the symbol used in a surprising way or is it what you would expect from our book.


A: The symbol that I found most striking was not a symbol in the sense of something that can be physically seen, but rather something to be experienced; a ritual practice. What struck me was there observance of the sabbath, not that this is an uncommon practice in other Christian denominations, but that they likened it more to the Jewish tradition of resting on the shabbat is what interested me. They mentioned that the tradition was taken straight from the Hebrew Bible/Old Testament (true) which reminded me greatly of the Ethiopian practices taken from the Old Testament.


What was so interesting to me is how similar the Rastas' mindsets seemed to be to those of the Ethiopian Christians that we looked at. The Ethiopians take the Bible very literally, and pay close attention to the Old Testament, treatments which seem somewhat lost in most modern Biblical traditions. Obviously, the Rastas tweak the meaning of the Bible a bit to fit their view (that they are the modern Babylon), but at the same time take it very seriously. The prism through which they view the world seems to be taken very literally, the way the Ethiopian's seem to see their life through the Bible.


The Rastas feel a strong religious connection to Ethiopia; it's an essential part of their faith. I think though that sometimes it's easy to overlook these sorts of deep links to Ethiopian beliefs in favour of looking simply what's on the surface and what's novel. The fact that the Rastas took on the Ethiopian national colours is a bold statement and their invention of new words and ways of language is undeniably facsinating (and wonderful, I feel), but these sorts of practices directly reflect the Ethiopian way of thinking, which I think is even more interesting. There's nothing (at least that I can remember) that specifically speaks about this sort of relationship between the Rastas and Ethiopian Christians, but it is an underlying current in any discussion of Rastafari.

As For A Kingdom, It Cannot Stand Without Wisdom

Q: Your blog assignment is to read the Kebra Nagast and then write about some aspect of religion that you see reflected in the text. You might ask yourself how this text relates to Religious Studies, or how you would define the use of the Bible that is reflected in the work. It will help to remember something of what we talked about in class on religion in Ethiopia.


A: I was thoroughly intrigued by our conversation at the start of the week about Ethiopia, and my interested was particularly peaked by learning that so many religions coexisted in such a small area. It's not uncommon to find people of a vast many religious beliefs in one country, but it's more common in highly populated, often urban areas, and in the places where the environment is different (more rural, less populated or the population is more widely spread), there is often only one or two religions in a small area. In Ethiopia, however, for many, many years now there have been at least four different religious communities within the borders of the country: Muslim, Christian, Tribal/Traditional, and Jewish. As far as I can tell, the sizes of the populations are generally in that order, from largest to smallest, I'm sure with some overlap. As we saw, there once was a larger population of Jews, until the transfer to Israel in the 1980s(?). It was made pretty clear from what Prof. Smith said in class that these groups do not live together in perfect harmony, and there was often unrest among them. 


While reading the Kebra Nagast, there were really two things that I found most interesting. Firstly, I was really impressed with the amount of pomp and circumstance that King Solomon was given. Not because I think he was undeserving of the respect, but mostly because even in the Bible (at least, the Old Testament/Hebrew Bible; I'm not sure if he's brought up in the NT) he's not given so much favour. True, he is depicted as the wisest king to ever live, but the way that he is painted in the Kebra Nagast makes him look almost saintly. I think what surprises me most is that despite there being a line about "condemning the Jewish people, the crucifiers" (p. 16) at the beginning of the excerpt, Solomon was and Israelite, and while not perhaps a modern Jew, would certainly have been clumped under "Jew" had such a religion existed during his time. It seems that this fact simply didn't matter because his wisdom was so admired and idolized.

And yes, I use the word "idolize" for a reason. It seems to me that Solomon became something of an idol. Not, perhaps, in the sense of a wood or stone-hewn image, but certainly a person to look up to. He almost seems to have become the symbol of wisdom, which brings me to my second point of interest. I was struck by some of the feelings that seemed to pervade the text brought on by the symbol of Solomon's wisdom; sound familiar? As seen through the story of the merchant, people observed him very closely, almost as if they thought that through watching him and being in his presence, they might absorb some of his wisdom. Looking at Solomon's wisdom as a symbol, we can see the pervasive emotions that it instills in people, such as the Queen of Sheba; "I am smitten with the love of wisdom, and I am constrained by the cords of understanding; for wisdom is far better than treasure of gold and silver, and wisdom is the best of everything that hath been created on the earth." It is through her long speech that the Queen not only reveals her desperate love (almost lust) of wisdom, but also her desire to visit Solomon, of who's wisdom she's been told of by the merchant, and thus drawn into rapture. I'm not suggesting that this is some sort of "Cult of Solomon," but simply that there are undeniable overlapping themes in both the text and Geertz's definition of religion.

It's Only Love (And That Is All)

[free blog #5]


I was struck today by something that Prof. Smith said today when we were discussing Saint Augustine's view of the Bible, and it wasn't anything that we hadn't spoken of before, it just hadn't really hit me before.
"The Bible only talks about Love." 
If you take Augustine's view, any passage that seems violent or sinful needs to be interpreted in a different way according to Love because these passages do not connect with the idea of loving God or your neighbour/yourself.


But isn't that a lovely thing?


Amongst all of the execution, adulterous behaviour, and graphic descriptions, there is only Love.
I think one thing that I found so great about this is that as someone with practically no experience with the Bible until this year, I was struggling when reading the Psalms with all of their violent images, and then reading the Hebrew Bible and seeing all the ways in which people were judged and punished (and how easily, too). I couldn't help but feel a certain amount of dislike for this God that they were describing, or at least the way they were portraying him (I'm willing to give him the benefit of the doubt, though). After Prof. Smith's comment today, though, my view was completely flipped.


I think that far too often when studying religion, we try to approach it from a distance with kid gloves because we don't want to try and read too much into it, or lay our own opinions upon it and risk offending someone; obviously we're not studying religion so that we can build up even more prejudices within ourselves and the world (or, at least, I should hope not). But in the process of this, which is all very well and good, I think that we forget that religion is meant to be interpreted in a personal way. I know that I almost lost sight completely of the fact that people find true inspiration and spirituality from the religions of the Bible, and that's not at all a good mindset to have when studying any religion or religious text.


I think it's wonderful that Prof. Smith (with help from Augustine, of course) was able to inject that Love and personal touch into the course, especially when talking about the Bible which can be such a touchy subject. 


In my opinion, the importance and power of Love can never be overstated, wherever you find it. 

A Love of Scripture

Q: Read book 2 of Augustine's On Christian Teaching as well as the very recent article on "How to Read the Bible" linked to on Moodle. Are these two accounts saying the same thing, or can any real differences be found in the positions? And finally, is the philosophy of reading the Bible represented in these readings a positive thing in your opinion? 

A: While both pieces are very similar, and perhaps meant to get mostly the same things across, I don't think that they are necessarily saying the same things. They press some similar ideas, such as being knowledgeable in various languages to be able to better understand the text through different translations, as well as original texts. They also hold very similar views on the benefits of deep investigation of and meditation on the texts, and how it helps deepen your spiritual connection to have access to the scripture through memorization. That being said, they have very different ways of going about pushing their ideas.

Reading Augustine vs. Billings was a very interesting experience. I found Augustine to be much more encouraging, like a very traditional teacher who is absolutely fascinated by and in love with his subject, whereas Billings seemed a bit preachy, as was also mentioned by Peter in his blog. This kind of ties in with the manner in which each author seemed, in my interpretation, to be asking people to pursue this deeper knowledge. Augustine seemed to favour independent study in order to gain a better personal understanding of the text and connection to God, while Billings seemed to reaching for that same connection, but while pushing for a more scholarly investigation that would be better suited to a communal worship setting. Another area of note is that while Augustus put a lot of emphasis on seeing the Trinity (Father, Son, Holy Ghost) as both separate and as one, Billings really only talks about them as three distinct sources, each with their own unique purpose.

Overall, I felt that both texts were positive in their approach to the scripture. It was obvious that both authors sincerely revered God and the Bible, and sought a more profound understanding of their holy text, and felt that others would benefit from doing so as well. Neither treat the text as superfluous, although Augustus did mention earlier in Book 1 that once the connection with God is made, scripture is not necessary. All-in-all, their appreciation and attention to the text is readily apparent.

iReligion

[free blog #4]


When we were talking in class today about the impact that Steve Jobs and Apple has made on American culture, it really hit me how identity-oriented we are. While I don't have very much experience outside of the U.S., it certainly seems (from what I've heard, including Benny's comments today) that we are incredibly caught up in the idea of individuality. Am I saying this is a bad thing? Not at all. But I can't help but wonder, does individuality clash with religion?


We've already established that religion is a group phenomenon. According to what we've observed and experienced in our own group experiences, for a group to work, there needs to be a sense of uniformity. Maybe a certain way of dress, specific political opinions, or a set of religious (spiritual and non-spiritual) practices. Any group is adhered by something that all members share. That being said, a certain edge to one's individuality seems lost when you become part of a group.


Again, none of this is a bad thing at all. There's something incredibly comforting and empowering about being with a group of like-minded people, but there is also a uniquely liberating feeling knowing that you are one-in-a-million. I guess what I'm really thinking about is religious identity in America. Many of the major religions encourage a group mentality, and aligning yourself specifically to one group; sometimes people shown disdain for those who convert religions, or celebrate holidays from two or more religions. Yet despite all this, America pushes for individuality, and listening to your own heart, following your own compass, marching to the beat of your own drum.

While I was not at this march, I did line on of the major streets
of my hometown with some friends on election day,
encouraging people to vote no on Prop 8.

I can't help but feel that these clash of messages cause for some pretty confusing and conflicting feelings for people very devoted to a rigid religion. It's as if in order to be unique, you have to align yourself with as many group labels as possible. I sometimes wonder if this gives way to a lot of the extremism in America; people protesting war with radical-liberal groups, or others lining the streets with their radical-conservative fellows to encourage a pro-life stance. 


I just think it's important to think about this friction, in America in particular, between the idea (and ideal) of distinction and the general feeling of a flock that is encouraged in many religions.

Of Creation and Lions

Q: Read Psalm 104 and the handout from class. The ancient Egyptian Hymn to the Aten and Psalm 104 are quite similar. Using examples from the text, make an argument as to whether Psalm 104 carries a message distinct from the more ancient Egyptian hymn. In other words, to what extent is Psalm 104 a result of direct borrowing, and to what extent does it reflect the world of the ancient Israelites.


A: It's been speculated many times that the Abrahamic god originated from this Egyptian god, and I believe that these two hymns only further my conviction that this is true. I would like to quickly disclaim that I am not suggesting that these are the same gods, merely that they started as the same. Further more, I think that Psalm 104 was definitely drawn from The Hymn to the Aten.


There are many other textual similarities between the two. One that I found particularly interesting was the line in the fourth stanza/verse of The Hymn to the Aten, which is talking about darkness and the night, and reads:
"Every lion comes out of his cave and all the serpents bite, for darkness is a blanket."


Firstly, this line uses a metaphorical blanket, very similar to the use of cloth as a metaphor inverse 2 in Psalm 104 ("Wrapped in light like a cloak, stretching out heavens like a tent-cloth.") and throughout the psalm. More specifically, the reference to a lion and beasts hunting at night can also be seen in verses 20-21, "You bring down darkness and it turns to night in which all beasts of the forest stir. The lions roar for prey, seeking from God their food."


Another major textual similarity is that both gods are presented as creator gods.
In the Hymn, "The earth comes forth into existence by your hand, and you make it."
In the Psalm, "He founded earth on its solid base, not to be shaken forevermore."

Papa, can you hear me?

[free blog #3]

In his recent blog, Peter mentioned the violence depicted in the Psalms, and his blog prompted me to think about something else from the Psalms. I too noticed the violence (I think it's impossible to ignore), but another thing that I keep getting stuck on are the pleas. It seems like wedged in between all the Psalms about vengeance, and the few lovely ones actually about spiritual love and connection, there is an enormous amount of Psalms about crying out to God in despair.

Honestly, what struck me the most about these sorts of Psalms is just the lack of faith. Religion is built on faith, and it was always my understanding that the purpose of Psalms and hymns was to foster that feeling of connection to God, but when I read Psalms like Psalm 60 (which starts off with "God, You have abandoned us, breached us."), I can't help but feel a little confused. I understand that there are times in a person's life when they feel completely disconnected to the Divine source(s) that they usually align with, and that it can be really quite distressing and depressing when the link feels lost, but a lot of these sorts of Psalms boarder on whiny, or act as if to give God an ultimatum. Some, like Psalm 44, are a puzzling mix of awe and admiration, and admonishment.

I guess I just find it strange because when you read the Psalms straight through, you get this weird, moody picture of a follower, and some of the desperate Psalms make it seem like the winger/writer is about ready to give up on God, and that's a huge step for any religious person.

Translation is Key: What is being put into a translation?

Q: For your next blog read the assigned psalms for Wednesday, then look at the Bay Psalm Book, for which there is a link on our Moodle site. Read Psalm 2 in the Bay Psalm Book and then also look for how another psalm that you enjoy is translated in it. For your third assigned blog you will discuss some difference or transformation that happens in this translation. How do the psalms change as they move into another social context? Support your argument with at least two citations from the Bay Psalm Book.


A: It's incredibly interesting to see the ways in which the Psalms have changed, and the ways in which they have not. After re-reading Psalm 2 in Alter's book, and then reading it in the Bay Psalm Book, a few things stood out to me. Generally, the greatest differences were in structure and in clarity of wording, however a few particular phrases stood out.

One selection that caught my eye in particular was verse 11, of the second Psalm. What surprised me was the difference in tone between the BPB version and Alter's version. The use of the word "reverence" invokes a sort of true awe, which makes this line a little bit less stern than the one in The Book Of Psalms, which reads, "Worship the LORD in fear, and exult in trembling." To me, this is much more foreboding, and far less inviting.


Another line which interesting me was verse 10, mostly because of the second line of the verse, which has a rather indecipherable word in it, but seems to read "judges."Again, perhaps this is a perspective which will be shared by none other, but the use of "judges" in the original text, as compared to the use of "rulers" in the more modern translation, brings about an entirely different image of the role of these kings in society. Granted, rulers often have ultimate authority in judgment, but judges are not usually seen as rulers.


The last verse in Psalm 2 that interested me is really one that struck a purely curious chord in me, for I'm not sure exactly what the original text might have meant, if I am indeed reading it correctly.

It's entirely possible that I'm misreading this line, but it seems to read, "Kisse yee the Sonne..." which is contrasted by, "With purity be armed..." I'm can't tell you what the difference is (besides the obvious wording), but but it seems like there's something slightly different being said here.


Next, I looked at one Psalm which I was particularly entranced by when I first read it, Psalm 8.
Aside from obvious linguistically differences between the original translation and the more modern one, a single specific line stood out.

In Alter's translation, he uses "gods" in verse 6, whereas here "Angells" is used.
These are both possible inferences of what Alter attributes the original Hebrew to be (elohim which, as Prof. Amihay mentioned, is often used as a personal name of God, written as GOD/G-D, but is actually the plural of eloha, the word for a generic god).


This all brings me to my point: Translation is key. Today in 'Introduction to the Hebrew Bible,' which Prof. Amihay teaches, he mentioned something about Alter's translations in general, which is that he has no theological leanings in his translation. In the BPB, the translators wanted the readers to enjoy and gain spiritual comfort from the words, but Alter does not care so much about this because his translations likely not intended for use in a service. I think it's really important to read different translations of ancient texts, especially religious ones, because there are always different messages to be found.