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Henge Happenings
Lughnasadh 1999 - Issue 43

The Official Newsletter for Members of the Henge of Keltria.


Table of Contents

From the President
From the Vice-President
From the Secretary
A Druid Alone
A Column for Solitary Keltrians
The Bard's Path
I am One
Grove Leaders SIG
Almighty Bread
Magick Wands
Making Magickal Tools - Part 2
(Objects made from Clay)
Reviews
Age of Aquarius
Celtic Borders

 

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Grove Leader's SIG

Almighty Bread

by Baisteadh

When I first started studying Keltrian Druidism, I wondered how to visualize multiple views of Deity existing in harmony. After much thought I came up with a way that made sense to me. From this evolved my "Almighty Bread Theory". This theory has helped me to understand the differences between animism, pantheism, panentheism, monotheism, duotheism, polytheism and pan-polytheism. It has also helped me to see how these different ways of viewing Deity may or may not fit into Keltrian Ritual and Theology.

My interpretation of the conception of deity is similar to the way people perceive a loaf of bread. A home economist rates bread on several important distinctions. It is rated on appearance (how each ingredient has performed in the loaf's creation), taste (baker's skill in baking bread) and texture (proper combination of ingredients).

How important each separate ingredient's job is in producing a loaf of bread determines how that ingredient affects the final outcome. Animists believe that each ingredient has a "soul" that imparts flavor, texture or purpose to the loaf's baking process. Even when that ingredient is part of another (such as water and calcium exist in milk). They all have "soul" and are equally important in making bread.

Pantheists believe that it is the baker who unites and perfects the bread as a "God" of bread preparation. The divine baker resides in all of the ingredients chosen for the loaf. Some ingredients may be as important to the loaf as the bread baker (such as garlic or pumpkin) or they may not depending on the baker's tastes.

Then we arrive at those who believe that it is the combination of ingredients that make a loaf rate high. This is where kneading comes in. Kneading combines the ingredients and helps to produce rising. Rising will make a loaf both light and airy, or hard and dense. This is parallel to panentheism, which stresses the importance of everything combined making the ideal loaf.

Some see a loaf of bread and can not accept it as something made of distinct ingredients. These would be the monotheists. They do not desire different types of bread. They are happy with one loaf and always make it the same, exact way. Only the end product, the loaf, is truly important. It is no longer flour, yeast, etc. it is bread. It has transformed to become more important than the parts. It is above the parts. It is ALMIGHTY BREAD.

Others see just one ingredient as producing the most important quality of the loaf. These are the people who distinguish bread as white or wheat, the duotheists. Some of these people prefer only white, some only wheat, while others like both equally. They recognize that the distinction of the loaves is into white and wheat categories.

While others have a slightly different approach. They rate loaves on the type of bread. Each type has distinct characteristics. Such as quick breads like banana are moist and chewy, while yeast bread is airy and unleavened bread is more dense and flat. They like a little variety and can not really say that only one or two types of bread are important. They call themselves polytheists. They do not deny the views of others, but prefer to look at a larger picture of the world of bread rating incorporating a more diverse rating technique.

The pan-polytheists see it similar to the polytheists. What separates them is the belief that flour still carries a heavier weight in category designation. They also contend that all bread, even separate categories, is still bread. Bread is multiple and flavorful in separate kinds, but all of the kinds unite together to become the art of bread.

Keltrians recognize Deity "as it is manifest in the Pantheon and that polytheism, pantheism, panentheism, animism and pan-polytheism are all valid perceptions of said Pantheon. This indicates a belief in something "greater" than a single person does. How divinity is perceived is a function of the individual's singular view. Most views of divinity can fit within Keltrian Druidism." This is from the 13 Beliefs of Keltrian Druidism (these are published in several of the Henge publications).

A Pantheon is a group of Gods and Goddesses from a single culture. They are often related to one another and appear in myths together. Most Keltrians focus on the Irish Pantheon of the Tuatha de Dannan. Most Keltrian Druids view the Pantheon as polytheistic or pan-polytheistic.

We do not mix Pantheons. Divinity was made known to the ancestors through the Pantheons. The ancestors adopted a specific way of explaining the Gods and Goddesses through their cultural Pantheon. When one or more of the Gods or Goddesses is replaced, the picture becomes distorted. Much like trying to fill the missing piece of a finished puzzle with a piece from another puzzle. Think of a puzzle showing a portion of the sky, that has a piece of water (from another puzzle) jammed into it. It looks similar, but it is not the same.

The entire Pantheon is asked to join us in ritual during the Triad Invocation of the Gods and Goddesses. The Matron and Patron of a Feast are asked to separate from the Pantheon and join us in ritual by invoking each into a candle. Keltrians use a God and a Goddess as a representation of a masculine and a feminine force, thus balancing the masculine and feminine in ritual. Other members of the Pantheon may be called upon, such as Manannan is called to open the watery veil between the worlds, to perform a specific function.

How one views the God and Goddess of a Feast is a personal choice. There is no right or wrong way to view deity. Rather, there are many ways. The choice is essentially left up to the individual participant.

This article is dedicated to all that have enjoyed reading it and have encouraged me to share it. Thanks for the support!

Making Magickal Tools

Magick Wands

by Steven Marquie, Third Coast Grove

For many years I lived in the country and was fortunate enough to have many trees about my house. Unfortunately, an ice storm destroyed several one spring. While cleaning up the property, I could feel the pain inflected upon the land. I wanted to do what I could to help with the healing process and spend many hours collecting some of the branches. I even went to the extreme to buy a book on "proper" tree pruning. Through the weeks, I had collected some apple, oak, walnut, and maple branches which I kept. As Yule approached the following year, I was inspired to make a few magical wands for friends! 

Taking a selected branch, I trimmed it to a length approximately that of my lower arm. Using a "Dremel Tool", I carved a hollow out of the end permitting a crystal to fit. With a bit of epoxy the crystal was inserted and permitted to dry. I next chose an assortment of stones which were appropriate for the future owner. Again using the Dremel Tool, I fit the stones to placements about the wand.

The handle of the wand was wrapped with leather, the end permitted to hang near the closest end to the wand. On the "end" I threaded stones, shells, or feathers to fit the person!

It seems like a lot of work, but the enjoyment I received and the smile on the faces of those friends, was priceless!

Keltrian Druid Sigil


This material is Copyright 1999 by The Henge of Keltria which posts these articles on the Internet by direction of the President of The Henge of Keltria. It may not be republished or reproduced in any form without the expressed written consent of The Henge of Keltria. Links to this page may be established.


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