An interesting and challenging aspect of taking on responsibility for stewardship of land if you’re a nature-worshiping polytheist is the necessity of entering into communication with the entities and spirits in residence in that land. As I embark on such an enterprise, an acquaintance’s observation that as Americans, the land we live on is not necessarily in alliance with us resonates deeply. Not only is the land of which I’m proposing to take stewardship recently clearcut commercial timberland, but it has some earlier prior history of which I am ignorant, because that history has been erased. Did other people whose relationship to the land ran along different lines once live there? Almost certainly.
Wild Gods has a fairly set ritual structure and specific deities with whom we work, inspired by the work of Labrys in Greece and other reconstructions of ancient Greek religious practice. Yet at the same time we are aware that we are engaging in these practices in a time and place outside their origin. There is a wide-ranging and contentious discussion to be had on this subject; right now I’ll say that given how concerned ancient Greek religion was with place, we likewise engage in our practice conscious of the place in which we do it in both specific and general terms: where are we right now, and what entities reside here that might be gratified or offended by what we’re doing–and, more generally, what is the historical, cultural, and spiritual context in which we are operating?
Every full moon I perform a ritual termed the dadiai, based on a historical full-moon offering of cakes to the goddess Artemis. For this full moon, I wanted to open communication with land of which I propose to take stewardship, and of which I have necessarily obtained legal ownership for that purpose. (How the concept of land ownership plays into all of this is yet another large and contentious topic.) How to adapt my practice, the means I possess for attempting this task, to a respectful and meaningful end that will help accomplish its purpose? Especially since I don’t know what the historical and potentially pre-historical inhabitants would have done?
One must start somewhere. For this ritual, I chose to address first the aspects of the deities I work with that I wished to evoke. I wasn’t just calling on Artemis, I was calling specifically on the aspect of Artemis which cares for and stewards wild places. I wasn’t just calling on Pan, I was calling specifically on Pan as the spirit of wilderness that endures against incomprehensible opposition. I wasn’t just calling on Dionysus, I was calling specifically on Dionysus as the spirit of rebirth and renewal. Incorporated into all of this was explicit acknowledgment of the spirits of the place I was in, an element I brought with me from the witchcraft Tradition in which I was trained.
Thus this communication was also an introduction. Hello. I’m new here. I know you have been abused and much has been taken from you. Here is what I’m proposing to do about that, and here are the the names in which I do this work.
There’s something in us that goes for the quick fix, and polytheists and witches are as susceptible to this as anyone. In this work, however, there is no quick fix. You cannot expect the spirits of a damaged land to take your word for anything. The most optimistic interpretation I have of the response I got was: We’ll see.
It’s enough. For now.