Conversations with Bast

As you can probably see Bast has come back into my life again.  To be fair, the whole ‘She was there the whole time’ schtick is probably correct this time.  I don’t think She ever went away.  But She’s been the background so long, I’m feeling a little unfaithful to the Gods I’ve built, or been trying to build relationships with, for the past almost decade.
Don’t get me wrong, I LOVE that She’s back, and I’m determined to build a strong relationship with Her again.
I guess maybe the Virgo side of me has always told me “You need to stick with x pantheon”, which is why I jumped into the Norse pantheon (Though I have been getting to know what I call my Polynesian pantheon in the past few years too).
I began in the Kemetic/Egyptian pantheon, which is where Bast came in (one of my earliest memories was feeling sad for Her in a Museum because She had no one to worship Her anymore), but part of me has always felt that I needed to follow my ancestry to find my Gods, plus I was feeling a need for more of a connection with nature and the land which I wasn’t feeling from the Kemetic Gods – then Odin turned up, and did a bait and switch with Loki, and the rest is Polytheist history.
Truth be told I’m struggling with what I feel is a higgidy-piggidy mish-mash of Deities that I have in my life, when I feel like the bread and butter of Polytheist life is; you find a Pantheon and that’s yours, with a little bit of ‘I’m not African, how can I work with Their Gods’  (Though there is a story in Fiji that they had ancient Egyptians come and live there, but apparently they brought the Ark of the Covenant with them, so who knows).
I know there’s no right-way, or wrong-way to do Polytheism, I am the biggest advocate for that there is; if someone said to me ‘This is how you do x’, I would totally take it with a grain of salt knowing it won’t work for everyone.  But I guess, for myself, I had an idea in my head of my personal practice, and it was quite different from where I am now.  I thought I’d have my little Pantheon of expertise that I would have studied that butt out of, and I could share that with anyone interested in that Pantheon.  Instead I feel like I have all these bits and pieces from here and there that I don’t know what to do with, and I don’t feel gives me enough to speak to anyone with any type of  knowledge on any Pantheon.
I know this is coming off as ‘poor me’, but I’m interested to see where this ends up and venting into the void helps a little.  I think this is why I’m currently in talks with Bast, She’s good at helping me with direction.

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Lady of Life

You who brings the Light and dispels the Dark
I call out to you
Lost in this void, as I am
Shine on me
Light my way
Clarity us what I crave for my feast Lioness Mother
Lead me along the moonlit sand path that is my life
Your eyes see so much more than mine
I am a cub who barely has her claws
Teach me how to use them
How to use my teeth
How to walk strong
Teach me Life
Guide me
I am yours
Your cub is waiting
Her ears open

 

He-Moana

Travel to meet the Sea

There

Meet the Snake

It is still, it waits

Waits in Silence

Slit aqualine eyes watching

Waiting between the rolling waves

Amongst the billowing foam

Twisting slowly, tongue tasting the air

Watching the waves kiss the shore

Waiting to show you the way

Asking you to face each breaking wave head on

Float in the lulls, but don’t be complacent

As another wave forms for you to battle

Laguz

Laguz is water, the ocean. It’s the well of Mimir, where wisdom is gained; the well of Wyrd where your future lies. It’s the vast oceanic nothingness that was, before Ymir died to create the worlds.

Potential is it’s watch word. That which will become, which is becoming. All the strands that the Norns are weaving, and all the strands They will weave. It’s the Ocean that connects us all and shapes us, even as it divides us.

Let’s hear it from the ancestors!

So, decided to give it another go; plus for extra credit take a pic. The same general question to the one I asked the Norns.

We have Ansuz, Othala and Gebo

Ansuz – (A God) Odin’s rune

My first thoughts were Wot??? Am I supposed to ask Odin then? Which is a fair call, but I feel more that it came up to show its connection to the last reading. This rune is a rune of the ancestors; your personal ancestors. Still I will chat with Odin about it too.

Othala – property, land

Everything that has been earnt by previous generations, and by this one; spiritually and physically. Past and present. The overcoming of many obstacles, so that now you can enjoy your life. Recognizing the importance of home and family. There is greatness in small things.

Aside from it’s obvious callback to the past gens, I wonder whether They are asking me to connect more with the Land, or ancestral Lands? Will get more clarification on that.

Gebo – gift

Every gift demands a gift, don’t ask if you are not will to give in exchange. This rune is about reciprocation and hospitality. This way is balance, this way is honor.

This is pretty clear cut, I can’t expect an answer for nothing. I need to start getting off my butt and start honoring my ancestors. Then they might help out and communicate more clearly. A gift, for a gift.

Conversations with the Norns

This mostly revolved around me asking Them, as the weavers of out Wyrd, what path I should be following – via the Runes. The reply was an inverted Tiwaz (I don’t usually invert, but it seemed right in the case) which basically interprets as; don’t force it, it will come. Typical Norns; I could hear the laughing.

Don’t try and make it happen, don’t push it. It will happen how it’s supposed to happen. Ok, Ladies but just a little guidance??? Even the tinsiest bit???

The next rune was Perthro, the literal rune of the Norns. I like Runesecrets little quote

The beginning and end are set. What’s in between is yours. Nothing is in vain, all is remembered

That pretty much says it all, huh? Don’t ask, do what you want, we’ll remember it. Comforting but then the Norns are definitely not the coddling grandmother type.

There was a little pointer in the final rune though, at least in how I interpreted it.

I got Ansuz, Odin’s rune. Which, a part from being about communication and breath, is about the ancestors. In my interpretation, communicating with my ancestors. Could be as simple as the Norns saying “Go ask your ancestors dammit, stop annoying us”, but it seems to me it’s more about reaching out to my ancestors more. So I am going to take that advice, cause I should. They know where’s it at, thank you Ladies.

Māori Religion & Mythology pt 1 – searching for Uru

Several versions of the parting words of the ex Dawn Maid to Tane are recorded, as, “Farewell, O Tane! Remain here to bring forth progeny to the world of life, while I will ever draw them down to the Po.”

So we see that Tane (the sun) pursued his daughter the Dawn Maid far away to the westward, where, at the edge of the world, she turns and commands him to retire. This he does, for his task is an endless one; he has to beget other Dawn Maids, who, one after another, retire westward and pass into Night; they descend to the Po, the shadowy unknown underworld.

Hine Tītama (Māori Religion & Mythology pt1)

she who bounds night and day, and of whom it is said “Titama te Po, titama te Ao”—Hine the Dawn Maid.

Which translates as

“Tītama the dark/night, tītama the light/day”

In another part of the book we have

Hine the Dawn Maid. In an old song we note the following lines:—

Koia i noho ai Tane i a Hine-titama i konei
Ka titamatia te po, ka titamatia te ao.

Which Google translate, translates as
That is why Tane lived in Hine-titama here

When the night is over, the whole world is shaken.

I’m working on translating this myself, because we know the Google translate is not always the best. I will add my translation here once it’s done.

http://nzetc.victoria.ac.nz/tm/scholarly/tei-Bes01Reli-t1-body-d3-d15.html

Māori Religon & Mythology pt 2 – the spirit world

http://nzetc.victoria.ac.nz/tm/scholarly/tei-Bes02Reli-t1-body-d2-d5.html

In the underworld we find a different state of things, for here abide two antagonistic powers that are ever striving against each other. We have already seen that, when Hine-titama, the Dawn Maid, descended to the underworld she discarded that name and became known as Hine-nui-te-Po. Her task in the underworld is to rescue the souls of her descendants, mankind, from the fell designs of Whiro, who ever attempts to destroy them. Whiro is the personified form of evil, darkness and death; he and his myrmidons dwell within Taiwhetuki, the abode of death, and among them are the dread Maiki brethren who represent sickness and disease. Ever these baleful beings attack man, the offspring of Tane and Hinetitarua, in the upper world, taiao, the world of light and life; ever man succumbs and flows like water down to the underworld; ever the brood of Whiro assails the souls of men in the lower world, striving to destroy them. But Hine of the red dawn ever stands between the souls of her children and the hordes of Whiro. In the days when man was young upon the earth, when she fled from Tane the sun god to Rarohenga, the underworld, her abiding word was—”Maku e kapu i te toiora o a taua tamariki” (I will secure the spiritual welfare of our children).

The popular conception of Hine-nui-te-Po is that she is the destroyer who ensnares mankind in the snare of death; the higher teachings are that she is the defender of the endangered soul of man, the saviour of the multitude of spirits in the underworld. Here, then, in this underworld we have antagonistic forces, for Hine the empress of the lower world is aided by many beings known as the Tini o Puhiata and the Parangeki, while the followers of Whiro are known as the Tini o Rohena and Tini o Potahi. A short account of this version of the Hine-nui-te-Po myth tells us that it is Whiro who breeds all forms of disease and sickness that ever assail men and sweep them away to the Po, the underworld of spirits. Also that had not Hinetitama the Dawn Maid hied her to that realm in order to guard and succour the souls of men, then assuredly they would have perished at the hands of Whiro and his dread hordes. These spirits from the upper world are congregated in that region of the underworld wherein abides the erst Dawn Maid, now known as Hine-nui-te-Po. That, we are told, is the division of Rarohenga in which the spirits find safety, where Hine has secured their welfare, where all spirits retain life. Had it not been for Hine then all spirits would have come under the sway of Whiro and Uru-te-ngangana, in which case they would have been haled within Taiwhetuki, Taitewaro and Horonuku-atea, the homes of all calamities and death, and so destroyed, for therein lurk the dread multitudes of Rorinuku, of Rorikauhika and of the Parawhaka-wairuru.

The Dawn Maid had but a short reign, like all dawns, and she passed to the realm of darkness as all dawns must pass. In that realm of Po, or Rarohenga, the shadowy underworld, she awaits the souls of her descendants of the upper world. Those souls are conducted to her by Ruatoia and Ruakumea, whose names betoken their duties.

Now the fire that burns in the underworld at Taiwhetuki appears in this upper world in the form of volcanic fire. From the time that Whiro and his companions descended to the underworld there has been a ceaseless contest in the realm of Rarohenga, the underworld. Whiro and others who held his views are ever assailing Hine-titama, her offspring and descendants. The Moriori folk of the Chatham Isles replace Hine-titama by Rohe, who was the wife of Maui, and who, on being ill-treated by him, retired to the underworld which she controls, and where she captures all souls of the dead as they reach that region.

In one version of the Dawn Maid myth, as preserved by the Maori, Hine turns to Tane the sun lord, who is pursuing her, and sends him back to the upper world, saying: “Return, O Tane! to our offspring; cherish the welfare of our children in the upper world; when death comes to them I will see to their spiritual welfare.”Even so does she preserve the life of the soul of man, hence are human spirits seen and heard giving warning of dangers and coming misfortune. Against this superior teaching we have plentiful evidence of the popular belief, as contained in the well-known saying: “He ai atu ta te tangata, he huna mai ta Hine-nui-te-Po” (Man begets, Hine-nui-te-Po destroys). Another such saying is “Mate tangata e ngaki, ma Hine-nui-te-Po e kukute“, which bears a similar meaning. Hine is said to have been taken to wife by Ruaumoko, another denizen of the underworld, by whom she had many children, and who was an ally of Whiro in his ceaseless attacks on the denizens of the upper world. Hineoi was a daughter of the above twin, and she represents the activities of her sire, and so is connected with all volcanic activity in the upper world. Another saying pertaining to the underworld of spirits is the following: “He nui tangata e haere ana ki te Po, he iti tangata e haere ana ki te ao” (Many persons fare on to the spirit world, but few to the upper world of life.) An allied saying is: “Ko te Po te Hokia a taiao.” (The spirit world from which none return to the upper world, or, as the Maori has it—the spirit world from which the upper world is not returned to.)

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