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Klimt

Imbolc: Cleansing (Draft)

Imbolc

 

Imbolc has always been a special time to me, as it's Patron Goddess has always been an inrtiguing force to me. Brighid is a very complex, a figure whom I have great repect for. Unfortunately, because of my experience in multiple pagan pathes, I feel like my opinion of this High Day, of how it should be celebrated, is at odds with many other pagans.


A Wiccan Approach to Imbolc

Wicca has it's own cosmology that runs through the wheel of the year - times of peaked strength for the God and the Goddess. EachSabbat (High Day) represents a different point in their growth as well as in their relationship.


Brighid is this maiden, who is to become The Bride. Traditions include making crafts from straw, Brighid's crosses, corn dollies. Rites of cleansing and purification are performed, putting out and re-lighting the hearth fire, and placing the besom (sacred broom)  buy the door to represent the sweeping out the old and stagnant from the home.


This is a time, to Wiccans, reserved for the Virgin Maiden. The myth of the return of Persephone might be considered to conform this.  (1)



ADF's Approach to Imbolc


In it's celebration of Imbolc, ADF attempts to be very traditional and historically accurate. They also see Imbolc as a time of purification and share many customs with Wicca in the emphasis sweeping as purifying, rites connected to promoting growth and fertility.Imbolc was the time when animals began to lactate.



Personal Approach to Brighid and Imbolc 

 

Brigid plays three roles -  Healer, Poet and Smith.* She is a Goddess with both bright and dark aspects, the latter I feel are often not acknowledged.  

 

I cannot picture Brighid in my mind as a maiden, as the “bride.” This is the Goddess who shed the first tears of Ireland, mourning the loss of her son. *(Reference) As Poet, She creates. As Smith, she destroys and re-creates. As Healer, she nurtures. Through and through, to me, she is The Mother and this therefore creates a conflict between my beliefs and those of many other Neo-Pagans.

 

For Imbolc, I do not celebrate the beginnings of spring . In my region, February happens to be the dreariest, coldest month of year. We are tired, tense, and impatient.Imbolc has become to me a rite of purification and initiation - a time for beginnings. My rituals center around the cleansing and purifying the home (both mundanely and spiritually) and the self, by use of fire, incense, smudging and steam. I purify andsonsecrate new candles. I reconnect with other tools I use.

 

I then follow this by asking that my home and hearth be blessed, requests for inspiration, to nurture creativity in me. I enjoy leaving baked goods toBrighid, spices, Cinnamon Schnapps.


And then, I look forward to spring. I enjoy the anticipation, I pray that the struggle of winter storms, slushy streets and endless sniffles will come to an end.

 

 

My ADF Approach

 

Within ADF, I'm working with a Etruscan/Roman hearth culture and so at this time of year I honour Februus. The ADF website refers to Menlis Februarius, his sacred festival which would involve acts of purification as well as offerings to the dead. February was the last month of the year.

 

This coming February will be my first rite of this kind. As Februus is a God of the Underworld, I plan to work with salt and stones throughout the ritual.
I have worked with Him before and intend to make thanks for that working.


I also intend to explore his role within the Dii Inferni - the ADF pages suggest they could be considered as 'Outdwellers'. I currently disagree - their not 'Shining Ones', Bright Gods and Goddesses, but powerful deities they are, serving the roles they are meant to.

 

 

Notes

  

(1) I would disagree , as I believe that Persephone could no longer be considered pure of mind not innocent of body in her emergence from the underworld.


(2) A favourite author of mine, Arin Murphy-Hiscock, aligned these functions with life stages. The Healer represented her maiden aspect, perhaps referencing the purity and good intentions of youth. The Poet represents the mother aspect, she who created. Finally, with it’s dark elements, the Smith represents the crone, she who ends, transforms, creates something new. While I disagree that a youth best represents a healer, I do find this to be an interesting organisation ofBrighid’s attributes within the context of Wicca. I do disagree, however, feeling that they are all aspects of The Mother.  I typically feel that the 'Maiden, Mother and Crone' structure isromanticization and unique to Wicca. To me it holds value only in relation to the relationship between Persephone, Demeter and Hecate.

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Comments

yeah, we've all been busy. Makes the winter go by faster! I'll be glad to read them, as I've been rethinking a lot fo aspects about imbolc lately.
Just a word about the information on the the ADF website: almost everything there are the writings of an individual. ADF welcomes constructive discussions over such matters, and I would hope you might bring topics like this up for discussion on the Roman Kin elist. I agree that the Di Infernii are not "outsiders." I thank you for pointing this out, though, and I've removed that line from the description.
Hmm, maybe I will bring it up on the lists. We'll see - I'm a wee bit list shy :)

I figure the ADF Roman Liturgy is still under a lot of exploration and development. I've been toying with the idea that maybe the Dii Consentes merit their own place or honorable mention in ritual, just as we make offering to the Outdwellers. Hmm...

Wow - I need to proofread and edit this one...
I've been toying with the idea that maybe the Dii Consentes merit their own place or honorable mention in ritual, just as we make offering to the Outdwellers.

I'd like to hear more about this -- why would you make a special place for them in ritual? Apart from welcoming the Deities, that is? I'm curious...
Klimt

June 2008

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