The first stage in preparing a ceremony is to know its purpose. There's little point creating a ceremony just because it's that time of year, or there's a slot to fill at a camp, or someone's asked you to. There has to be a valid, spiritual imperative to it, otherwise there's no point. Ceremony should always be, first and foremost, a sacred act, rather than a theatrical performance or an historical re-enactment, although it may include elements of both these things.
When I was asked to do something for the White Horse Beltaine camp at Wild Ways this year, it took me a long time to work out what to do and why to do it. It wasn't until I visited Wild Ways again and sat in our Iron Age roundhouse that an answer came to me. As so often in that magical place, I slipped between worlds and had a vision. I saw a stream of people entering through the double doors. They were naked apart from animal hides, masks, face and body paint. They danced into the roundhouse and circulated around the central fire while I drummed along with three or four other drummers, all with frame drums. At the end of the line came Barry Patterson, wearing a dark blue cloak and a deer mask with a full set of antlers.
Following this vision, what I felt it right to do on the camp came into focus. Central to it is our sacred relationship with the rest of animal life on our planet. This is, in itself, a complex web rather than a single relationship. It is also a foundation stone of our spirituality. Not just Pagan spirituality either. The spiritual links that humans have had with other animals since the remote depths of prehistory underlie all religions. For our pagan ancestors, and for many modern indigenous peoples, animals were/are models of strength, speed, intelligence, kinship bonding, hunting ability, and spiritual connectedness. More recent faiths have significantly altered these relationships, introducing the idea that we are in every way superior to other animals, and that, because of our innate superiority, we are justified in exploiting 'lesser' animals in any way we see fit.
So the theme for my contribution to the camp is to be our spiritual relationships with animals.
Saturday Evening, 7.30-9.30 pm: Working with Wildwood Spirits
The next question was how to make that work in the context of a Beltaine camp. I already had the vision of the roundhouse ceremony to work towards, so the question became how to get there. An obvious way in is to offer a talk on the spiritual links between humans and other animals and then, for those who want to explore those links more fully and deeply, to offer a spirit journey in search of spirit animals. Which begs the question, what do we mean by spirit animals?
In 42 years as a Druid, I have found that most of us are accompanied by one or more spirit animals, of which one is usually dominant. They fulfil many roles, acting as guardians, guides and teachers, all of which come together in the word 'helpers.' They fulfil this role whether we are aware of their presence or not. Once we do become aware of them, we are obliged to interact with them more often and more deeply; the relationship becomes reciprocal, and we need to work to maintain it. For what our animal helpers give us, we take on the responsibility of keeping them strong and well nourished. We do this by entering into a new level of relationship with them. If you feel ready to take on this level of commitment, then connecting with your animal helpers can be an incredibly enriching experience. When I first encountered my wolf spirit brother, it completely altered my approach to my spirituality and, therefore, my life.
The next question is how to connect this session with my envisioned ceremony...
Sunday, May 1st Roundhouse Animal Spirit Ceremony
The purpose of the ceremony is to cement our relationships with our spirit animals, encountered during last night's spirit journey if not before, and to explore ways in which we can strengthen and maintain them.
Getting to the ceremony itself will require a certain amount of preparation. The roundhouse will need to be cleaned and arranged, and a plentiful supply of dry wood got in. Water, a large cooking pot and various other items will need carrying down. Then, on Sunday morning, I will need three or four people to help me in and around the roundhouse for the rest of the day. They will need to have frame drums and be able to play them well and keep good time. Ideally they should be fairly strongly connected with their own spirit animals. Our role from straight after morning meeting will be to prepare chaga. Chaga is a medicinal fungus that grows on Birch trees in Northern climes. It's most important effect is in strengthening the immune system, and it is widely used for this property throughout Eastern Europe and Asia. To prepare it for use in ceremony requires several hours. I should add that it is not hallucinogenic. The 'chaga crew' will have important roles during the ceremony.
After lunch, folk planning on attending the roundhouse ceremony will need to prepare for it by creating their animal guises. One way to cement our relationship with our animal helpers is to dress ourselves as them. This can be achieved by wearing hides, masks, body painting, etc. As said, my vision had people entering the roundhouse naked apart from animal accoutrements and body paint. We have some water-based stage paints that can be used, but we will also have natural paints made from clay-based pigments dug at Wild Ways. Our idea is for everyone to get into their animal guises at (but not in) the roundhouse. You'll need to bring all your costume bits and a bag in which to store your clothes. You'll also need to bring a cup for chaga. You might also like to bring a cushion if you want to sit more comfortably in the roundhouse where the seats are logs or the hard earth floor.
Once into your animal guise, you'll become your animal, roaming off into the woods and behaving as that animal. After a while, you'll be called back to the roundhouse. Staying 'in character,' you'll roam sunwise around the roundhouse making as much animal noise as you like. At an appropriate point, the doors will be flung open and you'll rush in, still in your animal form. This will be chaotic. That's fine. It's supposed to be. You'll then leave the roundhouse again, still in animal form. Once back outside, you'll 'humanise' yourself. Once the roundhouse is clear of everyone who isn't a member of the 'chaga crew,' two of the 'crew' will take up places on either side of the doors. Everyone else will pick up a cup and re-enter the roundhouse calmly (and walking upright!), being blessed and sained on the way in by the two doorkeepers. Then take a seat and sip your chaga. There should be enough for two cups each. We will be in the roundhouse from around 4 pm to 6 pm.
If you don't want to be an animal guiser, you can still take part in the ceremony. You'll need to arrive at the roundhouse a little before 4 pm (with cup and cushion as required), and take a seat in the roundhouse before the animals arrive. Likewise, if you're not comfortable with nudity, it is not mandatory. Wear whatever you are comfortable with. No one will berate you or think less of you 🙂
So, what to bring: things for animal guising (furs, masks, antlers, what-have-you), body painting (we'll provide some, so don't worry if you don't have any) - a cup - a cushion (optional but useful)...
It would be good to have a follow-up session in which we share any visions we've had or animal spirit songs we've been given ... I'm sure we can work that out 🙂
There will be about 50 people on the camp. We have previously managed 47 people in the roundhouse. It is quite tight, but it can be done.
Sunday will continue with dinner followed by the Beltaine fire ceremony on the stone circle field.
And that's it, folks!