My life has been chalked full of hectic and stepping back to take a deep breath has not been able to peek its way into my schedule. I can almost count this post as my deep breath.
Work has been wonderful in the way that I don’t necessarily have to fake I’m working. It has allowed me to be able to sit and work on my beading projects when I’ve had downtime. Whether it’s creating new designs or implementing designs I’ve been able to create a diverse inventory (Etsy shop update will happen soon).
As always, I’m finding more thinky-thoughts and projects to add to my already long list. It doesn’t seem like my brain or my Ib are going to stop anytime soon. That just means I’m the embodiment of the flood. The snow hasn’t even melted yet and I’m bursting at the seams. It must be an ice dam.
I was asked by a local shop last year if I would be willing to present a Kemetic Mythology 101 as a class for their store, and as it would be, I have been letting my anxiety hold me back in different respects to completing the proposal. There is a large amount of information and sourcing I can utilize, but it’s been very overwhelming in my attempts to decide what information I want to present and how I want to present it to the audience. I already know the why I want to do this, and that’s been keeping me from abandoning the project. I told myself I will hone in after my cultural holidays have left and now they are gone.
However, something else has taken precedence. The main focus of my non-work related life has become my costume for the Paganicon Ball in March. The theme is “Primal Mysteries” and the theme of my costume is a tribute to Amon-Re. I have the dress I’m going to be tweaking, but now it is a question of what to use and creating like crazy.
In symbolic terms, I’m currently a spider. I attempt to avoid squishing from large books and weave like crazy, because deadlines and He deserves my attention currently.
This post has been one that I have been avoiding/didn’t know how to word it. Needless to say, there has been poking and here I am. This is a tough topic to understand and describe and I would like to do it some justice.
There are multiple different explanations for the blueprint of the pieces of a being’s existence. I call these “Bodies of Being”, because “soul” really doesn’t capture the whole picture. What would be the equivalent of the western idea of “the soul” is a small part of the blueprint.
The setup I tend to have includes the Ba, the Ka, the Ab, the Ren, the Khat, and the Khait (also known as the Khaibit). The Ba is the “piece” who travels the different planes and creates the connection between the physical and the unphysical. The Ba is a conduit of sorts. The Ka is the energetic connection between the world and the being. It could be translated as the core essence (or as I like to know it, a battery) so to speak.
Before a being is born, the Ba and the Ka are joined and is separated at birth. After the being physically “dies”, the Ba and the Ka reform and become the Akh. From the concept of the Akhu, popularly translated as “the Bright Shining Ones” are the beings who came before us (ancestors).
The Khait refers to the “shadow half” that balances the being and causes the balance to be the whole being. Think of it not being a shadow self (the things we hide away in shame or fear), but as the whole picture. A mirror that shows our reflection without hiding anything.
Another term I have seen in reference to the Khait is the Sheut. I personally know the Sheut as the shadow cast by the body rather than the internal self. There is another term, Sahu, which refers to the “shadows from the unseen world”. Sahu refers to what I would translate as wandering non-physical beings that may have previously been physical. A related term, Khu, was an early period Kemetic word meaning “Luminous Man” and would later be adapted by the Romans to mean “ghosts”. These Khu are often beings who were wronged or not buried properly in their physical lives to be able to pass on to the next stage of existence.The other two parts of the Bodies of Being are vessels which holds the others.
The Ab is the heart and the vessel which holds the unphysical selves (the Ba, Ka, Ren, Khait, etc.). The Khat is the physical vessel (the body) that houses all of the selves. The Ren is the name of the being and is the absolute key to identity and control of that identity. There are said to be five Rens the Pharaoh keeps. I personally have multiple Rens as a form of protection; however my one absolute Ren is unknown to even myself. This layer of being can be recognized further in the concept of “shadows”.
The one main thing to remember is each of these pieces all have their own voices, their own desires, and their own goals. There are practices and actions that can be taken to balance, control, and even just understand these parts. The fact there are splinters between selves is exactly why it is VERY important to take care not just of our physical selves, but the non-physical as well.
This entry is meant to be a pocket version of sorts. I have taken from many different sources as well as my own personal interpretation of information. Wikipedia has helped me organize the information, but it wasn’t the major source. I feel it valid to list a few of the sources I have found my information/understanding from. There are many other sources, but these have helped me to organize the information about in my head.
David, A. R. (1998). Handbook to Life in Ancient Egypt. New York: Facts on File.
Rankine, David. (2006). Heka: The Practices of Ancient Egyptian Ritual and Magic. London: Avalonia.
Mertz, B. (1978). Red Land, Black Land: Daily Life in Ancient Egypt (Rev. ed.). New York: Dodd, Mead.
Nicoll, K. (2012). The Travellers Guide to the Duat: (Amenti on two deven a week). Stafford: Megalithica Books.
The first thing I would like to say is best laid plan’s in my world become none of the plans right away. I planned to have a nice post in March after Paganicon and now it’s the middle of June.
So much of my world has been upended, I’m still trying to bend to storm to me rather than my current beings experiencing the chaotic tossing by its design. I figure a short list will give the idea.
I have not been in the dating scene for six years and I decided to take a chance and try to date someone who was interested. After about two maybe three months, he called it quits. I wasn’t dependent enough on him and too independently minded. Considering the signs pointing towards a toxic relationship I saw after the fact, I was in shock for fifteen seconds and heartbroken not even one. I gained experience I didn’t have before and lessons learned in a way that was best case scenario and not world-shattering.
Paganicon was once again an invigorating experience allowing me to once again discover the pieces to organize what I want to do and where I want to go (details will be below).
I lost my job April 1st and have been on the hunt for a few months now. It’s been an adventure forcing me out of my comfort zone and to take chances I never even thought of taking before. It also became a telling sign of how much my job leached out of my life and how much of me was fractured.
Ongoing issues with my heart energies and my third eye caused me enough duress and pain to finally seek out help. This has both helped me get better physically, energetically, but also to get over the I-have-to-do-all-of-the-things-myself. I haven’t asked many times throughout my life for help beyond book-help and opinions from other practitioners when it comes to my spiritual sphere. It’s been a hurdle the Netjeru have been trying to push me through. This event has been followed up with a decision to join two of my friends in a practicing circle of sorts where we help each other, have a few group rituals/practice sessions together, and hold each other accountable to work on our individual goals.
I’m sure by now, you can imagine at least a basic picture of Whirlwind of Stuff.
Now, here we are in June, but first let’s go back to March, specifically for the outcome of Paganicon.
Baby steps, baby steps, oh wait, I’ve been doing baby steps for quite some time and didn’t even know it. When Veggiewolf was both preparing and presenting the talk, I learned I had overcome a hurdle I thought I was still battling. One of the main ideas with Baby Steps was paring down religion from being this separate life not intermingled with the “mundane” to a life-workable form. This ties in to my own practice with how I operate on a ritual level. I do the daily ritual cycle intertwined with my “mundane” life. I put mundane in quotations because it’s a concept I can use with others, but it is one I stopped using for myself. My life is all-encompassing and all woven together. One aspect isn’t more important or separate from the others. Which brings me to another a-ha point happening at Paganicon.
I work with open statues. To those who don’t know what an open statue is, the nutshell description is such: It is a statue utilized as a home for a deity. An open statue is different from other statues in the sense it needs to be taken care of as a person is. Food, clothes, water, bathing are some of the basic needs. It is a TON of work, and I mean a TON. I never put much thought in to how unique it is to have open statues. I thought all Kemetics had them and it was just the way it was. I was incorrect in that belief and surprised at how my own hopes and dreams for long-term temple work were unique. I was elated when others were excited as to how my system worked, especially when the ur-doing-it-rong was never a part of the dialogue.
I’ve spent years hearing what I was doing was wrong and until recently, I just stopped talking about it. I stopped looking for community because community was there in name, but not in practice. I don’t fit the mold of the community I seemed to find when I was looking. I don’t operate in covens or lodges (the dynamics of some of the vocal groups around here scare me). I don’t have just a God and a Goddess (I can count a minimum of 32 in a mixed family setting with three of them as my spouses, two as my other halves and four as my current stalkers). I am a purist in the sense of it’s only one pantheon for me. Others may have a blending and I love to hear how people weave together different systems, but when it’s just “I was told all of the many are the same and I don’t know why I’m mixing the way I am, but someone said it was the way it goes” perturbs me a bit. It’s like walking up to person A asking their name and a brief summary, taking that summary and saying. “oh, you must love to hang out with person B, because the two of you like water”. Rants aside AKA the TL:DR version: it created a complex when all I was finding antagonistic attitudes aimed at me.
I was preparing myself to have to defend myself when I didn’t need to. Which has brought me again to another defining factor, or at least a community defining factor: label. I have spent time trying to define myself to the community in a way not confusing and allows me to not have to have a thirty minute conversation to get basic details. After deliberation and mulling about what to say now, I have come to the conclusion my current label will be “Adaptive Kemetic Reconstructionist”. I am building from studying to make a system comparable to previous practices, but I’m also tweaking for my own use. I find this label is the best of both worlds, the then and the now.
Now we can enter June. As I enter June, I am reminded, ten years. Ten years have now gone by since I took my first oaths to Aset and Nebthet. Ten years since I made the initiative to go this path. I’m looking forward excitedly to where They will take me and where I will take myself. So, onto the new decade.
I suppose I‘m in the category of a IRAB (I read a book), or better yet, IRBs (I read books) in regards to much of my spiritual background. It however seems to hinder some of my spirituality when personal experience trumps literary sourcing and the logic part of me tries to either shut it down before it flowers or has me questioning whether the “thing” just how I want it to be versus how it actually is.
Over the years I have gotten a bit better from looking at only other sources and took the time to look at one of the most important sources of all of this: myself and my experiences. Now that’s not to say I completely turn my back on sources and go completely contradictory to what things actually are (ie the disk between Het-Hert’s horns being a lunar disk when clearly it’s the SUN according to evidence found everywhere else). I just find myself understanding Them in a different way.
If it works with me, it works with me. Since so much is up to interpretation, it seems nit-picky to deny experience outright (unless there are other unhealthy factors). I don’t have a problem with doing some things contrary to what other sources may say, but I find it troublesome when others expect my word to trump what else is out there. For example, for those who have been following what I do for a while would know I have a divination system I have currently put six almost seven years in to tweaking.
The most recent version included the ability for others to name and choose dice representations of different parts of their being for use with the divination tool. In order to gain these pieces the person wanting to hit that level is given a study guide based on my personal gnosis, so they understand and can join in the understanding of the interpretation.
There is one person who was at that point and when we talk I keep having to remind him, it’s my PERSONAL gnosis. The question I have: should I really be worried when I’m making no claim to absolute truth? I really am making a claim of personal gnosis. It does feel repetitive when I have to keep saying, “This is my interpretation, this is my interpretation”. Should I just let it be or do I need to keep reminding others about “hey, I do this Thing, which is a Thing everyone else may not do nor agree with”?
I don’t like being THAT person. The person who misinforms by their own ignorance and lack of foresight and pushes people down a way that really should not even be a thing (here’s a nod to you NeWiccanizers). At the same time, my whole work is to share what I know, because I know stuff.
It would really go against my MeryIb since one of His focuses is as a messenger and a keeper of knowledge. Now that’s not to say I mindlessly blabber all of the Things (or at least I hope I don’t). If I did blabber mindlessly I would hope someone would nail me upside a couple of times. Although I suppose I’m just prattling right now, but yeah, nit-picky thinky-thoughts needed out of the brain.
“U” is for unread Gnosis, because I have come to a point where it’s, “put the books down and do”.
It’s coming to be that time again. The time where snow falls from the sky and the area around me is saturated with bright colors, seasonal music (some places now start playing music before Thanksgiving in the USA – the record currently is November 1st at a Culvers in St Cloud, MN), and the time when uncaring people choose to be charitable to affirm to themselves and the world they’re not heartless.
Family, charity, compassion, and happiness are pillars I build and sustain as I walk along my current path. I used to be a bit conflicted with how to reconcile what I did in my new lifestyle with where I came from. There was a question as to whether I needed to stop what I had been doing (the gift-giving, the decorating, the listening to holiday music, etc) when I was really trying to figure out where I draw the lines between what I do and don’t do.
I have an interesting dynamic with this season. I grew up celebrating Christmas in many of its secular traditions (think New England Christmas minus church). Because of how ingrained the experience of the season is in my life, I won’t toss it aside even though my religious path has changed. The messages scattered within the season are messages I attempt to adhere to all year round. This time of the year just calls attention to all of the good tidings people have for others.
I have a similar perspective when it comes to wishing people “Happy Holidays” or “Merry Christmas”. I worked retail for enough years to have different experiences and dynamics during the wintry season. My conclusion: if someone said “Merry Christmas” to me, I said it back to them. If they didn’t say “Merry Christmas” I said “Happy Holidays” only if it was apparent they were buying gifts (through actions like conversation). Now do I specifically celebrate “Christmas”? Yes and no, it’s not my main focus, but it’s there, and I don’t feel I’m being erased when the greetings come in.
I actually take more offense when someone wishes me a “Happy Yule”, when they place me under the “Pagan” bubble. Just because I’m a polytheist doesn’t mean Yule has any meaning for me. That’s erasing my personal experience. I mean, I wouldn’t walk up to someone who I think is similar and say “Ankh, Uadj, Seneb!”, making the assumption they know what that means.
Basically it’s now welcome to either the bane of existence or to another enjoyable season. I prefer not to be “Bah Humbug” and roll with it all.
“U” is for unifying native culture and my chosen path, because the rituals I do in this season both in my path and fitting within my path are more apparent these next two months.
So, everyone, the word of the day is “teacher” . A word abused more often than not among people. This word is a curse throughout the history of my religious journey, and I have a horrible trigger when it comes to “teachers”. I have been faced with those who both abuse others and mislabel themselves with this term. It’s not a rigid role, it doesn’t have singular meaning, and it’s not a role to be taken lightly.
Is this a role I would ever try to obtain?
Considering my own experiences, probably not. I’m not in the mindset of wanting nor feeling qualified to take the steps to be responsible for the guiding and education of others. My mentality is if They threw me off the dock to teach me to swim, others can experience that too. The best lessons are the ones learned the hard way and not handed out. Now, that doesn’t mean I’m going to be an unhelpful person. If someone asks questions, I’m going to answer. I’m going to help when I can and when I feel like it.
It’s not my role to intercede on everyone’s behalf, but it is in my code to assist those I care about. If they happen to learn something from it, it’s a bonus for all of the parties involved. I take a different approach in regards to my personal path. I have built my own way and refuse to speak in place of others. If I’m asked to speak about my opinions on others and how other paths function from my own perspective, I sometimes will feel inclined to speak, but I will NOT speak the words others (whether they are Kemetic or other paths) are entitled to speak.
Now here comes the complicated part.
My work from my Mri-ib includes Storytelling and spreading Their names to the world.
Isn’t that a form of teaching?
Well now, that complicates things.
Now for even more complication.
For anyone who read the two posts on my system of Shen, the purpose of the Study Guide will be familiar to you. For speedy context and or reminder: I took an already created system (The Book Of Doors Oracle), turned it on its head, and appropriated the system based on my own sensibilities. The system is used as a direct channel to Them and to the connections to the universe around us. For those interested in diving deeper towards the core principles of the system (of which I have one interested so far), I have created a study guide to be studied to allow for the ability to eventually not need me as the intermediary.
Now, this sounded like a bad idea at first glance. Why would I create a system that dives so deeply to the cores of my beliefs and give the potential for others to run amok with it? My answer: It’s not my job to babysit all of the people I meet. If the information I’m going to offer is going to be abused, it doesn’t matter if I give the system to others to run with the information or if I do the readings myself. If I’m going to completely restrict what others can and can’t do with the system after I’m giving them my trust, how much do I actually trust them?
It was imperative to start my work in Opet by finishing the guide, so at the entry of the festival, I had completed one of my tasks The Hidden One deemed to me.
“T” is for teaching and translating Shen, because both roles define my current thought process and shadow wrestling.
So here I am after Wg (W4g, W4gy, Wag, or Wagy are also names for the festival). The surprising thing is that I only “celebrated” the Eve and not Wg Proper. I achieved the work I was going to do on the Eve and I was denied the work for Wg itself.
My life is so in motion that it doesn’t feel like it’s moving and I’m missing stops along the way. I’m going to work to slow crap down, because if I don’t, a burnout is bound to happen. One of the criticisms I receive constantly from the Netjeru is I do too much on my own and my expectations are too high to beat myself up over. I have too much I want/feel I need to do and not enough “me” resources.
So approaching this much-needed weekend, I’m going to create a rejuvenation ritual to use when I start hitting the breakdown. When I hit the breakdown, I shut down and turn off (which is typically enacted with horrible migraines, lack of energy, and depression). At the stage of shutdown nothing I want to get done gets accomplished, and I start the vicious cycle again.
I keep telling myself I need a better system. The dramatic up and downs are not good for me and will probably eventually bite me in the ass. There is a difference between saying and doing. I’m hoping by making mandatory time, I can tweak and re-route my current system.
“R” is for Rejuvenation, because I need to take that time and recharge to prepare for everything else.
I don’t remember what silence in my head is or was.
I really don’t remember what that actually is.
I can’t remember a time where there wasn’t the chatter, or the low murmuring. Either I’m talking, my projects are talking, my souls are talking, or They are talking. Every moment of my day is cramped with me, me-to-the-fifth-degree, projects, Them, and the little white noise stuck in my ears from loud music. I don’t/won’t despise it. I made that choice after all.
With the high festival season in full swing, it seems the voices have multiplied both in internal volume and in number (typically my Beloved, my Brother, and my Father are the constant). The Work I am doing and going to be doing is calling a month before it’s supposed to commence. It is waiting for no one, not Them, not even me. As other points in my life and path are falling in to place, They are starting to carve out the appropriate internal spaces for themselves. I have given Them my permission in this case, but didn’t expect it to happen quite so fast. Since it hasn’t hampered me in the here and now, nor have they stomped on me, I see no reason to change the pace as of yet.
The quiet times I’ve been allowed throughout the years always seems to be a punishment or a forced vacation. The first time it happened led to painful lessons, wounds, and spiritual scars. The general consenus was that it was just a tad beyond what They and I thought would happen. It was decided never to go that route again. The periods of quiescence are for slowing me down. This is how I live currently.
I made that choice and I’m damn proud of it. I’m happy to belong and to be something greater than what I was before all of THIS. They made the choice to save me, invest in me, and I in turn made the choice to pay Them back and to make my place among Them.
As I prepare for the work ahead, I’m anxious and scared. The anticipation however is not as scary as the alternative of being alone. I’ve adapted to the chatter (as I call it), and it is a part of me. I’m not a godphone, nor a god-operator line. I am a physical connection to balance the un-physical connection. I make the unseen be the seen, exposing the hidden and hiding away its blueprints. This newly-waiting-to-be-charged aspect of my Work creates a new place in my practice for quiescence.
To make the connections, the noise is silenced as the work happens. It is in the silencing of the noise the work achieves its goal. The noise, however, never leaves the forefront. It is always there and it is always heard. The work is undertaken as a dance in an ocean, with the impacts not seen beyond the blurred appearance of the work. The tests I face now are silence and secrecy. How to keep silent when surrounded by noise, and how to not run my mouth to the ends of existence.
“Q” is for Quiescence and the choice for dualistic silence, because I don’t do much of anything with quiescence and I will soon not be able to work without it.
I find myself getting more irritated by responses on the subject of priests and how they conducted themselves. The reponses suffer from what I like to call HGPSS. HGPSS stands for “Hidden Glittery Priest Shiny System”. Priesthoods have been popularized as hiding themselves away to do the work for deities/spirits and in their piety (see the Scandal of Elephantine in about the time of Rameses IV-V, in regards to Penanukis and ask what higher-than-thou piety was present there), are a separate unit from their parallel “mundane” counterparts.
I can only speak from what I have studied, which would be the ancient Egyptian system. This post is only going to scratch the surface of the subject.There are records of schedules for shifts, as in, there are people who come and go and don’t stay at the temple. I’m sure the highest priests probably lived there, but all of the other people who assisted in the ritual duties, they went back to their HOMES, as in they didn’t live at the temple they worked at. The work in the temple was carried out by people who didn’t just pray all day/night for the majority of their lives. They had livelihoods outside of their temple. Yes, the “general public” was denied entrance to the temples (interpretation of that mindset: would you want uneducated masses upsetting a pillar of the world and a home of a Netjer?). It’s not like I let everyone walk through my space and touch everything.
In my own opinion of this whole thing (UPG): The statue is a vessel of the Neter it symbolizes. It is kept away in a temple as the link between the seen forces and the unseen forces of the world. On festival/feast days it is paraded in celebration of that connection between the seen world and the unseen world. The priests (ahem carefully picked nobles) have shifts to uphold ma’at as the balance of the universe. They tend to the Netjeru’s connection to ensure they are judged in the unseen world as pious. Then that means their heart is LIGHTER than the feather of Ma’at because they are a facet of Ma’at not below it and not without it. Common people are upholding ma’at because of community, because Ma’at is about community, and they are given different yet similar standards. Nobles have to try harder to get judged because their roles are adminisitrative in origin vs actually doing work for the world.
In this period, the temples were the law, and as such, they were HEAVILY involved in “mundane” dealings. In fact, the dealings were done by the royals and the nobles, moreso the nobles, because royalty eventually had their hands tied by the temples, mostly that of Amun (see political reasons why Akhenaten did what he did. He outlawed the temples, but didn’t deny the existence of other deities, just their importance, so it wasn’t a break-out session for monotheism).
In regards to admittance to the temples, heirs/bloodlines (Herodotus attests to this: “When a priest dies, his son is appointed to succeed him”) and educated people (who in this case were pretty much all nobles) ran the show. They ran the show internally in the temples and externally in the administration of society. The whole hidden away aspect was a Greek interpretation of the priest work after they were initially denied access to any “Mysteries” they thought were occuring (think about how important the Eleusinian Mysteries were in Greek society). Greek philosophers would flock to Egypt to learn the knowledge coveted by the priests (they were the noble/educated class after all). The priests would do the equivalent of frat-boy hazing to try and deter the philosophers from pursuing that knowledge (and they probably did it for shiggles too).
Between how the Greeks interpreted the practice and modern depictions/adapted practices (Ceremonial Magic, I’m looking at you), it’s no wonder there is so much misinterpretation, which happens, and I’m guilty of it at times too. To make a blanket statement and say HGPSS is how ALL of the temple practices are, is aggravating and hand-wringing to say the least (and now above is an example as to how that argument doesn’t hold up).
If people are interested in the subject of the “Priest System” in ancient Egypt, there are tons of books I haven’t even touched yet, but there is one I highly recommend called “The Priests of Ancient Egypt: New Edition” by Serge Sauneron and translated by David Lorton. If anyone has any other recommendations or want to discuss, please comment below. I’m always up for discussions and sources. “P” is for Priests and Let’s Drop the HGPSS,because come-on, if you’re going to make a statement of culturally/historically documented systems, source it beyond ooky-spooky secret stories.
It’s that time of year again. It’s almost to the new year (Wep Ronpet) and a very important festival season for me personally. I am proud of myself for calculating when the year starts so I can plot out all of the other feasts and festivals I want to do. Yes, it’s a matter of what I want to do, not need to do, because the Egyptian empire had a very complicated system of calenders. The only uncomplicated aspect was that they had 360 days with five added for the births of Heru-Wr, Asar, Set, Aset, and Nebt-Ht. Which is the same amount of days I’m used to having being from a westernized society.
The complicated part was the ancient Egyptians utilized a solar calender, a lunar calender, a civil calender, plus different regions sometimes followed different Netjeru families/cosmologies creating different sets and levels of importance of festivals. If I was regionally based, it would be a little easier, but I’m not, and I don’t want to be limited in how I work/They have voiced They don’t want me to be limited in such a manner. The lack of limitation leaves me to sitting with books/other people’s input and here at a computer entering data for personalized lists of schedules. I also tweak the calender to match my region and its characteristics, rather than basing it on the Egyptian region.
Since I live in Minnesota, it could be said we have less than four seasons. In one system we have two seasons: snow and road construction. A second system has three seasons: Spring/Summer, Fall and Winter. Our springs and summers tend to blend together and flip between the two at odd times. I like to joke about being able to coordinate the two season systems, for the sake of my practice, it really doesn’t matter. I can make everything work when it needs to, because that’s how I do it. If it doesn’t work for me, it doesn’t happen a second time.
I count myself lucky to have had some time to plot out the new calender at least for Wep Ronpet, Wgy, and Opet. This gives me a little bit of a breathing zone to plan those three festivals before I have to worry about after those three events. Now, the fun begins with planning the rituals. I haven’t done very well with rituals I have found from books so I write up my own rituals for myself. I respect the people who record their methods, but it’s just not for me. Planning rituals is a calender in of itself. If rituals don’t function like calenders, they are least syllabuses, which are micro calenders, so they are calenders (anyways). With how sporadic and fluid my practice has been, I have found myself writing up rituals for the same festivals over and over again, trying to find what feels right to me.
The process starts with brainstorming what the focus/goal is for that festival and what do I want to get out of it. From the brainstorming I pick activities that are relevant to the goals. The activities can be anything from beading, meditation, prayer, reading passages from translated works, tributes, poetry, story-telling, conversation, etc. After I make the final decision on scheduling, any of the parts that need the creative touch are prepared and compliled. I found the more time I have to think about what I’m doing, the better I feel and the better the result I get in regards to the goals for each festival.
Wep Ronpet is probably the most complicated and work-heavy out of three major events. The festival does cover seven days and each day has a specific focus. I will be taking as much free time as I can to prepare between now and the 7th when it all begins. I will be having fun updates for anyone who decides to read my ramble-mode, because it will be ramble-mode. “O” is for overcomplicated calenders and onto the new year because it is overcomplicated with attempting to build the blocks without having them topple over, and overcomplicated calenders are discovered as I head to Wep Ronpet.