Aontacht ISSN 2044-1339 Volume 6, Issue 4

Creating Unity Through Community

Secrets Memories, Lives & Dreams Volume 6 Issue 4 Spring/Autumn 2014

Brought to you by the community of Druidic Dawn Aontacht • 1 (www.druidicdawn.org) Volume 6, Issue 4 aontacht

creating unity in community

27 Eight Common Uses of Scotch Pine Essential 8 Dr Gwilym Morus Oil Feature Interview

REVIEWS

Z12 Modern Druid Nature Mysticism 35 Europe Before Rome: A Site-By-Site Tour Dr Karen Parham of the Stone, Bronze and Iron Ages

23 Chance, Magick and the Will of Eris 36 The Story of Light Renard 36 Essays in Contemporary Paganism 25 Knowledge of the Oak Andrew "Bish" Peers DEPARTMENTS 29 Taliesin's Grave, the Black Road 3 Contributors Page and Gwion's Hill. Dr. G 6 From The Desk 32 Three Plants for Insomnia David C. Corrin 7 News from the Druidic Dawn Management Team 19 Community Shopping

15 If You Want To See Visions 37 Community Calendar Alison Leigh Lilly 39 What is in the next Issue?

21 TravelDream Lisa Du Fresne

Cover photo: Clettwr RiverValley

Photo Druidic Dawn 2014 Aontacht • 2 Volume 6, Issue 4 aontacht Contributors creating unity in community

Secrets Memories, Lives & Dreams

r Gwilym Morus: Editor D based in Mid wales at Mach- Vacant ynlleth. Gwilym specialises in Medieval Welsh Co-Editor poetry and the Welsh Bardic tradition, Together Lucie Marie-Mai DuFresne with presenting an online course delving into the Production Manager Symbolic Keys of Welsh Mythology. Dr Gwilym Druidic Dawn Rep. Nigel Dailey Morus is also an accompanied musician in the modern sense, but also has explored the court Feature Editor - Wild Earth bardic poet medieval performance and delivery. Alison Leigh Lilly Feature Editor - Formulary Faye Boyd Feature Editor - Poetry Sarah Ward Acquisition Editor, Australia Dr Karen Parham: Currently lectures in Philoso- H.J. Shreeve phy and Religious Studies in Birmingham and is Acquisition Editor, Canada a designer of academic courses on mysticism and Lisa Du Fresne Publisher Western esotericism for the Phoenix Rising Acad- Druidic Dawn, CIC emy. She is writing a book on ‘Mysticism and Original Layout Design Western Esotericism’ that is the product of her Aestas Designs dedication to the study of mysticism which start- ed when researching for her PhD thesis. Her article offers some insights gained while writing General Inquiries a chapter on Druidry for this book. She is an All questions, comments and et- OBOD member in the process of becoming an cetera can be sent to the following ovate. address: [email protected] Renard/Richard Fox is Fire Druid, the former Aontacht is published four times Editor of Aontacht Magazine and a warrior poet a year by Druidic Dawn, CIC. who lived mostly outdoors in the forests of the Aontacht, Volume 6 Issue 4 © 2014 Druidic Dawn, all rights re- U.S. for more than 18 years. During that time he served. All contained content is planted more than 700,000 trees while he lived copyright to its respective own- and developed his Nature Magick in the deep ers, including art and photos. The contents of this publication may forests. not be reproduced in whole or in part without the consent of the copyright owner. Today, he manages conservation projects in sev- en countries and develops small scale/big impact renewable energy projects with 23 Native Opinions and views expressed are not necessarily those of American tribes across the western United the editors, publisher or staff. States and has a home among the Lakota on the Pine Ridge Reservation in South Dakota. OAontacht • 3 Volume 6, Issue 4 Contributors magazine is only available online as a free Andrew "Bish" Peers: is a Celtic Buddhist .pdf download; thereby sav- priest. He was twenty years a Trappist monk, ing trees, water, solid waste leaving to found the Order of the Longing Look, and greenhouse gases. It is designed on an Energy Star a path that combines the druidic way of seeing rated computer. with Celtic warriorship, structured on the basic of silent meditation. www.longinglook.org Editorial Notes

You do not have to be a member of the Druidic Dawn community to submit to the magazine.

Please submit contribu- Alison Leigh Lilly: is the producer and co-host tions directly to the edito- of Faith, Fern & Compass. Nurturing the nature- rial staff via email to: centered, mist-and-mystic spiritual heritage of her Celtic ancestors, she explores themes of [email protected] peace, poesis and wilderness through essays, ar- ticles, poetry and podcasting. Her work has ap- Refer to the last page of this issue for writer’s guide- peared in numerous publications both in print lines and more informa- and online. You can learn more about her work tion, before you submit on her website: alisonleighlilly.com inquiries or contributions.

Below are the theme for the forthcoming issues David C. (TheDruid-3X3) Corrin: is a student of Druiditic Arts studying the Philosophies of our Ancient Celtic Ancestors. His Patron Deity is the sacred Hiroshima Survivor Kuroganemochi Tree which is in the courtyard of the Hiroshima's Rai What is the Veil and what is beyond, Using personas, Sanyo Shizeki. He likes studying and writing Looking at the inner planes about Herbalism, Tarot Card Divinations and Pa- ganistic Philosophy. He works in Landscape Gar- dening and is a devotee of Emma (Bobcat) Restall-Orr. He is a member of The Druid Net- work and the Druids of Albion as well as a mem- ber of Druidic Dawn. Articles on Herbology and copies of his 3X3 Triads of Wisdoms has been published in Aontacht.

Aontacht • 4 Volume 6, Issue 4 Contributors Vacancy: Maya St. Clair (Cuardai) resides in Kuwait, is an Irish Polytheist, and a mechanical engineer with Aontacht Editor a love of history, mythology and culture. She is editor of the Oran Mor, the official newsletter of The Aontacht team is the New Order of Druids. She also serves on looking for a new editor, their Council. Maya is an Irish Gaelic student to collect and edit material and regularly writes a wide variety of articles for the magazine, help with issue production and and book reviews on Celtic and religious topics. help lead the dynamic team that brings Aontacht to the internet Druid and Pagan community. Faye Boyd (Fae) has been interested in Nature and all things Celtic for many a year. She is a member of OBOD, Druidic Dawn, Ord Brighide- If you feel that you can ach International, Celtic Reiki Master, Hot Stone spare some time to help Therapist, Guided Meditations and is a spoken us, or if you would like word artist. Fae resides in Canada. more information, please email [email protected].

Lisa Du Fresne: is a French Canadian Urban Métis multi-disciplinary ARTist, who has been an Ontario Arts Council & Canada Council grant recipient, recently reviewed in fibre QUARTER- LY Canada on-line Textile and Fibre Arts and Crafts magazine. She creates masques, shield, sacred banners and giant puppets from natural and recycled material. Her solo and in situ exhi- bitions /installations are seen in national and international venues.

OAontacht • 5 Volume 6, Issue 4 News from the Aontacht Production Team

Six and a half years ago this magazine was a volunteer editor to maintain its high standards dream of its creator, and as a member of the and ensure the magazine is delivered on time. In community at Druidic Dawn who approached us turn a volunteer editor oversaw their respective with a proposal. The proposal related to provid- section and always insured there was content ing the facility to become the home of a communi- available if none was submitted. ty newsletter which would be open, to all the druid internet community. In the newsletter a Each issue of the magazine was centred on a large variety of Celtic and Druidic papers could be theme. These cover a wide area and range from published celebrating the uniqueness and its di- the gaelic isles, to the Gods, and the wild earth to versity. name a few. Dependant on the theme, it would draw in the readership figures. The most success- This magazine became known in the Irish Gaelic ful theme has been Magick of Druidism, published language as Aontacht, published quarterly at the at the Autumn-Spring of 2011 which has received solstices and equinox. During its last twenty four over 72,084 views; followed secondly by Celtic issues it has grown from a graphically illustrated Cosmos published winter-summer solstice of 2010 thirteen page newsletter to up to a maximum of receiving 33,242 views and thirdly by Storytelling, fifty nine pages. Additional credibility arrived published in winter summer of 2011. While other when Aontacht became internationally recognised themes, such as “the Gods” and “Gaia” proved not when it was awarded its own international ISBN so favourably with the readership. number. Aontacht is probably the most successful thing Over the years each volunteer editor brought to which came out of the Druidic Dawn Community. the magazine their own style being true to the It too is sad to say as Druidic Dawn moves ever original idea and motivation to create a wonderful closer to voluntary insolvency, another home is magazine. From the introduction of the Featured required for Aontacht is to survive. Hopefully it Interview, to the Wild Earth section has expanded may not be lost altogether. its size and scope of coverage. To such a point, a special Aontacht Handbook has been produced by Nigel the production team under the leadership of its

Aontacht • 6 Volume 6, Issue 4

Aontacht and Druidic Dawn are very closely disappear with this issue of Aontacht, probably interlinked both have received a tremendous being one of the last item to go. amount of volunteer time and work poured into them, by its founders and active community The management team would like to express their members. Aontacht has also only become possi- thanks to the Aontacht Production Team for de- ble through the volunteer staff on the production veloping and producing a wonderful magazine team. Everything has a life span albeit a living over the past years. organism or an inert object such as a stone; some are indeed longer than others. Additionally the management team would like to thank the active members of the community who Within the commercial world of the internet, have assisted with both website content, contrib- when the quarterly outgoings continually far ex- uting towards the forums, donations, and pur- ceed the income. One has to place the emotions to chases. one side and deal with the hard facts. Indeed just to keep its presence on the internet can become a struggle. Nigel

It has come to the time, when Druidic Dawn has to consider closing its doors, reducing its visibili- ty and probably head towards voluntary dissolu- tion. Its presence on the internet may slowly

Aontacht • 7 Volume 6, Issue 4

Feature Interview

A Conversation with Dr Gwilym Morus, Nigel and the Druidic Dawn Community.

Aontacht • 8 Volume 6, Issue 4

Dr Gwilym Morus: based in Mid wales at Machynlleth. Gwilym specialises in Medieval Welsh poetry and the Welsh Bardic tradition, Together with presenting an online course delving into the Symbolic Keys of Welsh Mythology. Dr Gwilym Morus is also an accompanied musician in the modern sense, but also has explored the court bardic poet medieval performance and delivery.

DD: Thank you very much Gwilym for accepting GM: By the late Cynfeirdd and early Gogynfeirdd to undertake the featured interview from the period bardic performance was certainly a theat- Druidic Dawn community. rical performance, which leads me to believe the same dramatic element was already present way What inspired your interest in Welsh Medieval before Old Welsh developed. It probably stems Literature and how does that inspiration continue from the Indo-European root culture Welsh grew today? from. And like all good art it worked on many levels. The public ritual of bardic performance GM: I think I’ve always been inspired by my was potent with symbolic meaning, when per- culture, I can’t remember a time when I wasn’t. formed successfully it could open up deeper lay- I’ve never asked myself particularly why I find it ers of significance. It was considered a so, it just seems to be a part of who I am. I sup- super-natural act, and rightly so as it attempted pose there were events in my youth and early to mediate between this mundane , surface world adult-hood that marked my discovery of differ- and the deeper, imagined foundations of reality, ent texts and what others had said about them sometimes known as Annwfn. This otherworld but generally I considered things like the Mabino- contains the accumulated wisdom and knowl- gion to be part of everyday life. edge of the Welsh. The dramatic persona of the Welsh bard was effectively the living embodi- DD: What is known about the Welsh bards poetic ment of the ancestral bridge that spanned the two styles? realms. Living bards spoke with the authoritative voice of their dead forefathers, such Taliesin, Countless books, papers and articles have been Myrddin and Aneirin. written about Welsh poetic style, particularly as there is an unbroken tradition of poetic form that DD: Are there similarities between the Oral Per- still flourishes today. We are very aware of all formance practices of African and American trib- kinds of styles from almost 1500 yrs of written al cultures to that of the medieval Welsh bards? poetry. We understand very well in terms of form and content, metre and meaning how the tradi- GM: Yes, many African cultures have very simi- tion has evolved. As a living art it is studied and lar customs. The Bantu speaking nations have practiced thoroughly by every new generation of tribal bards (imbongi) that praise their chieftains Welsh poets. The standards remain very high, as in epic and dramatic verse (izibongo). The poetry testified by the recent poems submitted for the is sometimes more freestyle than Welsh medieval chair and crown at the National Eisteddfod. court poetry but pretty much does the same thing, that is depict the bard and the chieftain DD: Can you elaborate the presentation styles both as mythical figures. The Heyoka and clown and techniques of bards was it a performance or societies in many native American tribes play something quite different? similar roles to the medieval Welsh bards in terms of caring for the collective dream of the

Aontacht • 9 Volume 6, Issue 4 people, often through dramatic performance. I further meaning means that the interpretation of think that many, many cultures large and small myth is a journey more than a destination. There have been served by performers who’s function is never just one meaning or explanation. is to gauge and harness the energy of communal myth for the general well-being of the people. DD: Do you think there are still hidden secrets of Celtic Welsh history still to be discovered? DD: Have you studied any of the Bardic links between Wales and Scotland, and would you like GM: Absolutely. I keep coming across them. to share your conclusions. Welsh academia hardly has time to digest all of the perspectives it throws up, and as a largely GM: Beyond the more obvious comparisons be- rationalist discipline its slightly paranoid about tween medieval Welsh, Irish and Scottish poetry anything too esoteric in its literary criticism (its (form and content), what I keep coming back to all saved up for the poetry, which is fair enough). are the similar practices apparently employed by That’s not to say I wouldn’t have it any other all three medieval traditions to initiate bards and way. The healthy scepticism of academia does try prime their creative abilities. There is evidence and keep the research clean and unbiased, al- (put forward most succinctly by Patrick Ford in though its only successful some of the time; the his paper ‘The Death of Aneirin’ BBCS 34, pp.41- influence of science on the humanities in general 50), that suggests darkened seclusion and the has brought with it a whole cart load of assump- ritualised associations of death may very well tions that many scholars remain blind to. have played a role in the medieval bardic schools of the Celtic nations. My own work on the Talies- More than that, I find there is a lack of good in myth points to how sophisticated the symbolo- English writing for the layman on Welsh myth gy of these practices were. and bardic culture. Even though the texts that contain the ‘secrets’ have been well known in DD: Having specialised in the 14th Century English for several centuries, they have been so Bardic tradition how does this impact your un- badly misunderstood that the ‘secrets’ remain derstanding and view of the Mabinogi, would it hidden. There have been some quite terrible mis- have been received differently during that period? interpretations that we’re still trying to clean up after (Graves’ The White Goddes for example). GM: Its my firm conviction that we can’t fully When we see things for what they are and not understand the Four Branches without first of all what we’ve assumed them to be, it feels like a understanding some of the core symbols and discovery, but in fact all we’ve done is take a themes used by the bardic culture that was re- fresh perspective. Its all there in texts that have sponsible for their maintenance. In my courses been available for quite some time now. This is I’m always stressing the importance of the bardic what prompted me to start putting on my courses. context of these tales. We can’t detach them to much from the mythic figure of the storyteller. DD: You are a director of Eos – The Broadcasting Beyond that I think its very difficult to guess how Rights Agency for Wales, can you tell us more of a medieval audience would have received the its aims and work. tales, primarily as the audience would have been so varied: from children to chieftains, noble wom- GM: As a Welsh language musician, I became en and young soldiers, they would have all had involved in the campaign for better royalties for their own personal understanding. There are so Welsh language music in 2008. In 2007 the Welsh many different view points, positions and mean- language music industry as a whole lost around ings that can be gleaned from these myths. Their two thirds of its regular income (about £1.5 mil- symbolic potency and potential to always suggest lion) largely due to a policy change by the Per

Aontacht • 10 Volume 6, Issue 4 formance Rights Society who are the UK wide Mythologies, Roland Barthes society for collecting and distributing music royal- ties. With Welsh language culture under continual DD: How can our readers who are interested in the threat of being swamped by English language many faces of the Welsh Bardic tradition keep in media, the decline of the Welsh language music touch with you? Do you have a website or Face- industry could have had serious knock on effects, book page etc., where they can stay in touch? so many of us were determined to try and remedy the situation. The resulting campaign eventually GM: The best place to find me would be the web- gave birth to Eos (Welsh for ‘nightingale’), which site, welshmythology.com is the first UK body outside of PRS to collect and distribute music royalties. The Welsh language DD: Any parting words you would like to leave music industry now effectively manages its own with our readers and the global Druid community? creative rights as opposed to having them man- aged by a London based body that had very little GM: If there are any grandmothers out there who understanding of Welsh music culture. The Eos can already suck eggs, please discount yourselves agency is now up and running and paying better from the following remarks. Any new-comers to royalties for Welsh music. I stood down as chair- egg sucking, read on: man in March 2014 to concentrate more on my music; I’m a better singer than an administrator. Respect the source texts and respect your own inspiration. The best way to do that is to discern DD: Of all the books you have read, can you rec- where the former ends and the latter begins. Be- ommend five to our readers? ware of allowing your own personal inspiration to congeal into blind assumptions; they will invaria- Only five? But there are so many! If they can read bly turn into ‘facts’. ‘Maybe’, ‘perhaps’ and ‘as- Welsh: suming’ are very important words in the art of interpretation. Keep your inspiration fluid and Y Mabinogion, Rhiannon and Dafydd Ifans flexible, don’t pin it down so readily to factual terms. It can inform intellect, but withers when it Any decent edition of Dafydd ap Gwilym becomes a slave to it.

Caniadau, T. Gwynn Jones The real artistry of the Welsh bards was to create great potential for meaning; this means that their Detholion,Euros Bowen works can be inexhaustible sources of inspiration (as is anything seen right). But those texts can only Dail Pren,Waldo Williams serve that function while they retain their own integrity. That integrity has so far been preserved If they can’t read Welsh: for a very long time; it would be a shame for this generation to start rewriting and misrepresenting The Mabinogion, Sioned Davies’ translation Welsh texts to the point where they become mean- ingless. We need to honour the gifts we have been The Legendary Poems from the Book of Taliesin, given. ed. Marged Haycock DD: Thank you Gwilym for taking the time to be Trioedd Ynys Prydein, ed. Rachel Bromwich part of this featured interview Its greatly appreci- ated. Diolch yn fawr The Hero with a Thousand Faces, Joseph Campbell

Aontacht • 11 Volume 6, Issue 4 Dr Karen Parham

This short article, based on a wider study of Druid Nwyfre mysticism within Western esotericism, examines the factors involved in modern Druid Nature The percipients’ beliefs are tantamount to the in- mysticism. terpretation of the mystical experience. It is the beliefs, the conceptual schema, that help make Mysticism, in the popular imagination, conjures sense of this mystical event. F.C. Happold distin- up something vaguely magical or mysterious. Not guishes between God, soul and nature mysticism to suggest that mysticism is not mysterious or characterising nature mysticism as “a sense of the magical but in academia it does have a specific immanence of the One or God or soul in meaning. It refers to the experiencing of and re- Nature”(3). Although Druids may combine their porting on an ineffable, transient, noetic and pas- Druidry with beliefs from another spirituality or sive event.(1) This introvertive, altered state of religion, the core to Druidry is the veneration of consciousness that perceives the numinous, deliv- Nature.(4) In other words, Nature will feature ers salvational gnosis, knowledge that cannot be prominently in the mystical experience and the obtained through normal rational or empirical Druid Nature mystic recognises the divine in Na- means.(2) The most common description of this ture rather than outside in some transcendental experience is that of a union. The mystical event reality inaccessible to most. Stephen Prickett rec- offers personal proof for the existence of an alter- ognises nine usages of the word ‘nature’, others native reality to that of the everyday reality. For have identified even more.(5) Essentially, the Dru- Christians this reality is that of God, for Hindus it id mystics’ understanding of ‘nature’ is that of the is evidence for the existence of Brahman. It is a life-force, Nwyfre, pervading the entire cosmos, or shift of consciousness from the reality of the mun- the sum total of everything. The natural world dane to an occult dimension or transcendent real- around us is the most immediate access to this ity. Due to its very nature, mysticism is Spirit. The Earth is, therefore, a living organism complicated and its analysis does not lend itself full of vitality but with no purpose or intent. The very well to the logic of everyday thinking. There Druid Nature mystic connects to Nwyfre and con- are representatives of mysticism in most religious sequently merges with Nature as all boundaries and spiritual traditions. Sufism, for example, is between the self, the perceiver, and the other, the the mystical branch within Islam. There is also perceived, disappear. mysticism within modern Druidry.

1.William James, Varieties of Religious Experience (New York: Signet Classic, 2003), chapter 11. James’ four core characteristic of a mystical experience have become standard in describing the nature of such an experience. 2. The term numinous was coined by Rudolph Otto in his attempt to describe what is experienced in the mystical experience. See Rudolf Otto, The Idea of the Holy (Oxford: Oxford University Press, 1923, repr. 1973), p. 22. 3. F.C. Happold, (London: Penguin Books, 1963; repr. 1990), p. 44. 4.The upper case N in Nature is written intentionally to denote the importance of Nature. 5. Stephen Prickett, ‘Romantic Literature, in The Romantics ed. by Stephen Prickett (London: Methuen & Co Ltd, 1981), pp. 210-11. Aontacht • 12 Volume 6, Issue 4 This geocentric position is quite distinct from oth- er forms of Western mysticism. In their emphasis “I am the wind on the sea; of a dualism between this world and a superior I am the wave of the sea; otherworld, they are distinctly Platonic. David I am the bull of seven battles; Abram, in rejecting both dualism and scientific I am the eagle on the rock; determinism, stresses how these received ap- I am the flash from the sun; proaches to reality alienate us from the treasures I am the mist beautiful of plants; of the ‘living world’ and the unavoidable relation- I am a strong wild boar; ship we, as perceivers, have with it.(6) Druid Na- I am a salmon in the water; ture mysticism is monistic: it requires I am a lake in the plain; participation, not separation, full coalescence be- I am the word of knowledge; tween the perceiver and the perceived. The under- I am the head of the spear in battle; lying belief here is that of animism, where, I am the god that puts fire in the head…”.(9) according to Emma Restall Orr, mind and matter are different states of nature’s essence.(7) Animism The Senses is a metaphysical monism emphasising the essen- tial spirit that animates all things. The senses are essential in this process. Other religious traditions describe their mysticism as a Ritual as a Trigger disengagement of the senses as, by definition, the senses are orientated towards the physical rather There are various ways to trigger the initial life- than the transcendental. Druid Nature mysticism changing mystical experience, although it is also requires the senses but without the discerning, possible for it to happen spontaneously. Rituals logical mind that differentiates and separates. It is incorporating drumming, dancing and chanting, through the sensations of the physical alone that for example, are the druidic tools to incite an alter- such a connection between spirits, the spirit of the ing of consciousness.(8) The rhythmic nature of self and the other, is possible. This is evident in the these practices, together with an attitude of wake- following mergence with a hazel tree described by fulness, allows the percipient to shift from a con- Restall Orr: sciousness directed towards the self in isolation, towards the other as an extension of the self. This “The currents of energy are steady and I is what the Druid experiences when shapeshifting rise up through the trunk. Finding myself and is a prominent theme in the ‘Tale of Taliesin’, in twigs, in the wrinkles of bark, out into for example. In this tale Gwion shapeshifts into the sunlit leaves, flushed with deep green hare, salmon, wren and grain of corn. All this and gold, yet at the same time I am fully would not be possible without Awen, the dynamic aware of the cool darkness of mud all wisdom Gwion gained accidentally from Cerid- around me, damp and holding. For an in- wen’s cauldron. Awen is the salvational gnosis of stant the sense of being conscious of so the druidic mystical experience. It is a life-chang- many different impressions at the same ing event leading to a permanent holistic percep- time cuts a pain of tension clean through tion of reality where the mundane and the me; I let go of any need to understand, and supramundane are one and the same. It is precise- drift again into feeling…”.(10) ly this that is captured in Amergin’s Song:

6. David Abram, The Spell of the Sensuous (New York: Vintage Books, 1996), p. 69. 7. Emma Restall Orr, The Wakeful World: Animism, Mind and elf in Nature (Alresford, Moon Books, 2012), p. 269. 8. Emma Restall Orr, Living Druidry: Magical Spirituality for the Wild Soul (London: Piatkus, 2004, repr. 2012), p. 154. 9. Brendan Cathbad Myers, The Mysteries of Druidry (Franklin Lakes: Career Press, 2006), pp. 88-89, quoted from Lady Gregory, Gods and Men Fighting, p. 74. 10. Emma Restall Orr, Living Druidry: Magical Spirituality for the Wild Soul (London: Piatkus, 2004, repr. 2012), p. 181. Aontacht • 13 Volume 6, Issue 4 Tir Na n-Og Bibliography

The Otherworld, referred to as Tir Na n-Og by David Abram, The Spell of the Sensuous (New some, is this world seen from an altered state of York: Vintage Books, 1996) consciousness. It is where faery folk and other mythical creatures reside. It is the world of imagi- F.C. Happold, Mysticism: A Study and an Antholo- nation accessed by bards, the world of archetypes, gy (London: Penguin Books, 1963; repr. 1990) personified forces and of impermanence. This world of spirit inspires the bard and enlightens the William James, Varieties of Religious Experience Druid mystic. It is where William R. Mistele en- (New York: Signet Classic, 2003) counters undines, “masters of the magic of water and magnetism”, who “embody and guard treas- Brendan Cathbad Myers, The Mysteries of Druidry ures of empathy, sensuality, and love that the (Franklin Lakes: Career Press, 2006) human race has yet to discover”.(11) William R. Mistele, Undines: Lessons from the The ‘Mist of Manannan’, described in Irish litera- Realm of the Water Spirits (Berkeley, CA: North At- ture of the cycle of the Invasion Races, is a repre- lantic Books, 2010) sentation of the barrier between the world of everyday reality and Tir Na n-Og. The mystical Rudolf Otto, The Idea of the Holy (Oxford: Oxford experience provides a glimpse of what lies beyond University Press, 1923, repr. 1973) the mist. Once this mist clears, the Otherworld is revealed, the animistic world of participation, of Stephen Prickett, ‘Romantic Literature, in The Ro- the hidden order that sustains the world and the mantics ed. by Stephen Prickett (London: Meth- perceiver’s place in that world. uen & Co Ltd, 1981)

Concluding Remarks Emma Restall Orr, Living Druidry: Magical Spiritu- ality for the Wild Soul (London: Piatkus, 2004, repr. Modern Druid Nature mysticism interprets the 2012 mystical experience geocentrically, positing the philosophical position that what is experienced Emma Restall Orr, The Wakeful World: Animism, and connected to is the spirit that animates all of Mind and elf in Nature (Alresford, Moon Books, Nature. Ritual is considered a useful means of 2012) shfting the mist that creates a barrier between the world of everyday existence and that of the Other- world. The senses play an important role in lifting this mist, symbolic of the obstructions of the ra- tional mind, and facilitating the union between all that is. The senses alone project the percipient into Tir Na n-Og where the mystic’s spirit coalesces with the spirit of the other.

11. William R. Mistele, Undines: Lessons from the Realm of the Water Spirits (Berkeley, CA: North Atlantic Books, 2010), p. xiii.

Aontacht • 14 Volume 6, Issue 4 The Wild Earth Stories of our World

If You Want To See Visions Alison Leigh Lilly

It’s Sunday evening, almost eleven o’clock, twelve instead of seeking a way out of my tired brain, years ago. I'm sitting cross-legged on my bed in seeking a kind of god I could touch... So I got stuck my college dorm room, feeling cynical, counting in that brain of mine. Which is actually the oppo- down: twenty… go deeper, deeper… nineteen… site of stress-reducing, if you’re me and happen to this is stupid, why am I doing this… eighteen… a have my spastic brain. The sensation grew harder double sensation, rising, falling… seventeen… and harder to find; the alpha waves didn’t come so there are bats outside, squeaking like rusty hing- easily; soon it was difficult to stay awake, to wake es… sixteen… try to concentrate, dope… fifteen… up. So I stopped. remember the creek in the park… fourteen… breathe in… thirteen… it felt like you were losing I’m starting up again, though. The other day I'd your body… twelve… breathe out… eleven… sink read an article about finding your Inner Guide, a darker, darker… ten… how could I be at ten al- companion to invite you into the deeper, inner ready… nine… a pained contraction in my fore- reaches of your creative potential. Sure, I thought, head… eight… the park, the park, all the green why not. light… seven… and the water, the trees reaching upwards… six… upwards... five… will I end up in I’m supposed to be in a comfortable, natural the park again… four… and who will be there… woods or someplace — but at first, there is only three… deeper, darker… two… upwards, up- darkness. As if I haven’t sunk deep enough into wards… one… one… one… my mind. I give up the last impulse to quit because this whole meditation shit is dorky and if anyone It’s the first time I’ve meditated in months. At first, knew I was doing it they’d — ...I give it all up. The I exercised daily, once in the morning and once critical voice in my head falls silent. before bed. Because it felt wonderful — like being torn marvelously in two and then sewn back up I’m in a woods. I try to make it familiar — to make again, in and out loops the soul-thread through the it into any number of parks I’ve been in. I fail. It’s fleshy fabric of my body. Then, I began craving a new place, a strange place. I wait for my "spirit that up-and-out-the-back-of-your-head feeling animal" — I cringe at the superstition, the senti- that accompanies relaxed alpha brain waves (yes, mental new-age silliness. What am I, a witch? I I know about the alpha waves, this isn’t a spiritual cringe again — I know some witches, Wiccans, thing, not really). I began seeking that sensation and they wouldn’t like my disdain. I’m still a Aontacht • 15 Volume 6, Issue 4 Christian, though, and Christians don’t meditate, Sounded like excellent advice when I first read it. they pray. They don’t look for archetypal Guides Not so sure, now. I’ve been trying to cultivate my to appear to them while in altered states of con- writing, not just make it good but have it mean sciousness — they sit quietly, humbly, and wait something, to have it give something away to the for God to give them instructions. reader. Most of it turns out mindlessly saturated with wrinkled splotches of watercolor, over- But that hasn’t been working for me. I wait for whelmed pages with too many subjects — or God, and I get silence — or I get my own tongue showing a bit of leg, on rare occasions, like a des- and lips in restless, perpetual babbling. That’s perate hitchhiker hoping for a lift to the nearest much worse than silence. Someone Who Gives a Fuck. No luck.

Underbrush on the side of the path shifts, and The rabbit is a patient leader, but I make an impa- suddenly a creature is there in front of me on the tient follower. There’s the cave up ahead. The path. It’s a rabbit. I can’t believe it’s a rabbit. I rabbit stretches out in a patch of sunlight just cannot believe that my spirit animal is a small, outside its dark mouth. I’m supposed to go in. fuzzy, nose-twitching, dumb rabbit. This is stupid. I should stop. My creative potential is fine. I don't Who will be there? I’ve had dreams, you could call need this crazy nonsense. them visions if you wanted to be dramatic about it. A girl named Raven who snuck around the out- My annoyance is too loud — the rabbit runs away. skirts of a forest village like the secret mage in a Shit. I needed that dumb thing. I can’t follow it to smutty fantasy-romance novel. A child who rolled my Guide if it's sprinting off as fast as its little in the dirt and came up dripping with river-tum- bunny legs will carry it. I sit down cross-legged in bled droplets of turquoise with black veins. A the middle of the dirt path and wait. Finally, the young man who glowed even at night and kissed rabbit creeps back out. I promise it silently that I me frequently on the forehead, a way of saying, won’t yell at it. I invite it into my lap. I tell it that it The bombs will stop soon, the fires will go out, and the is a good rabbit, a very pretty rabbit. I stroke it angry people will leave. I love you. Spirit loves you. It between its long, flattened ears. Its nose twitches will be ok. Was that Jesus? Makes me feel comforta- fervently, as if its miniature heartbeat depends on bly Christian to think it was. At the same time, it it. suggests I may be just slightly insane, spending too much time cooped up with my books by saints I stand up slowly, setting the creature down on the and martyrs. So maybe it wasn’t. I don’t know. I path. It hops a step or two forward. This is when wonder if he will be there, in the cave. In the tomb I’m supposed to follow, right? I guess it knows its with the stone rolled away, like in all the hotel- job. room storybooks. Except he wasn’t there, that was the point — an empty tomb, don’t look for the More than I can say. I’ve been trying for the past Living among the dead, that sort of thing. Still. If six months to figure out what I’m supposed to be he were there, just this once. That would be won- doing here at school. I think I want to write — but derful. Then I could ask him. Then he could con- what does that entail? (Besides the obvious, I tinue to love me. mean.) My dad emailed me a quote, now its on my computer desktop:

"A Catholic poet should be an apostle by being first of all a poet, not try to be a poet by being first of all an apostle."

Aontacht • 16 Volume 6, Issue 4 I’m nervous, though, so I pick up the rabbit from Don’t be disrespectful, dope. She’s elderly, be its sunning and carry it in with me, resting it safely kind. Ask her if there’s anything you can do to help. in the crook of my elbow, its warm little body breathing in and out against my ribs. I step past She leans forward, claws for a worn, wooden staff the line of sunlight into the cavern, and the bunny (Can this be any more stereotypical? No wonder I begins to squirm. It wriggles away from me and is can’t write.) — she swings it around to brace her- gone. self, prop herself up from her rock. Doing so, she almost smashes the staff into my cheekbone. I Shit. I was beginning to like that stupid animal. flinch. (And feel the mattress of my bed creaks slightly. Wow, ok. That was a bit too real.) I wouldn’t be here if I weren’t so desperate. I doubt this will even work. No one will be here. I "Who are you?" I ask. She doesn’t answer. "Is there can barely keep myself meditating. (Someone next anything I can do for you?" I can’t look at her. She door turns a television up, laughs.) The cave in my motions with her staff at the greasy, iron cauldron brain is quiet and dark, though. The walls are (o god, is she a witch?) over the fire. Wash her feet. moist, cool. Some kids have been here, spray- My stomach turns. All right, all right, just do it. painting the walls with the names and dates of the times and people they’ve screwed happily, lustful- I hoist the cauldron from the fire and dip my bare ly. Even in my mind, I can’t seem to get away from hands into the boiling water. She sits on a rock, lewdness. and I cup the burning liquid and trickle it over her feet. The water runs in rivulets over her wrin- Farther back in the cave everything is dark. The kled, disgusting skin. I hate her toenails, yellow- graffiti fades away. The sound of bats, like rusty ish and jagged with bits of dead grass pinned hinges (outside my window, or) in the back of the between them. But I can’t look at her face. So I cave (I can’t tell). Weird. A ragged curtain, faded stare down, watching the water steam away from red, almost pink, but dirty. I’m afraid to go for- my palms. She lowers her feet into the half-full ward, but so what? I feel like Toto pulling back the cauldron. Submerged in water, they are the feet curtain, revealing something entirely unmagical, of a young woman. I can smooth them like soft almost embarrassingly expected. That’s exactly clay, mold them into beautiful, clean feet. how I feel, like a little black dog. "Who are you?" I ask again. "Why are you here?" I slide back the curtain, the scrape of rusty metal Instead of my God. Instead of Jesus, or even Mary rings like the sound of bats hunting. In front of a or Joseph or Magdalene or Peter or any of them… low fire — hunched, bundled, almost all chin and For Christ’s sake, I’m Catholic, give me the whole craggy nose, the visual parallel to a death stench goddamn communion of stupid saints! — an old woman sits. I am unreasonably, wildly afraid of her. "You followed the Fear Caller, didn’t you?" she says as if gasping, clearing her throat. What, the This is all wrong. Who is she? Where’s my beauti- rabbit? I don’t understand — that dumb thing? Let ful, glowing man? Where is my Answer Guy here me guess: symbol of fertility, of prolificacy. How to tell me the bombs will stop? I swallow the appropriate. "You’re old," she says. I feel small and questions so that, like the rabbit, I won’t frighten very young. I want to object. She looks down at me her away. Don’t judge — I decided when I started where I sit on the cold stone floor of the cave. Her that whoever was here would be wise and willing face is an old woman with a large chin and wrin- to help, would be my Guide to deeper places. But kled, squinting eyes — then, she is a young wom- god is she old! And ugly. an wearing a feather hat, staring off into the distance. I recognize the detachment. I want her

Aontacht • 17 Volume 6, Issue 4 looking back at me. "You are old and tired. You are with its beak. A flame grows from the center of the water going to die soon. You need to be ready for it." to consume the soul. When the soul is gone, the black- bird takes flight — but its feathers crumble away like I look at my hands — old-soul hands, I always ash, the wind dissipates its body. The ocean dragon used to say. I’ve been reincarnated many times, I disappears entirely. I watch from the outside — I watch used to say. Now in the boiling water they are soft her face shine with perspiration from the fever that clay, but instead of being smooth, their creases are consumes her. Then I watch as it’s extinguished, and deeper, broader. the garden is empty, peaceful, and she has no self left. She is joyful when she dies. "When?" I ask. "How soon? Will I have time to —" She yanks her feet out of the cauldron, splashing She snores, dropping out of dreaming and into the me with boiling water so that I pull back with a lightness of empty sleep. I shiver in the damp cave cry. She shivers despite the heat and wraps her air. Was that for me? Was that my death? It makes shawl more closely around her shoulders, tucks in a strange kind of sense, I suppose. The death of the her chin. ego, the reinvention of the self into something ephemeral, non-tangible — the total self-giving "Will it hurt?" I press. "Will I be ok?" that I am seeking with my work, the kind of happy annihilation that catches, that spreads, like the The old woman has fallen asleep. She snores quiet- beautiful colors of a sunset creeping across the ly, almost infantile and endearing. undersides of the necessary clouds. Is this a sign of hope, then? An attempt at comfort? "No — will everything be ok?" I ask, touching her shoulder, pushing her awake. She smiles, looks at I’ll come back. I’ll come back when the sun is me. She almost speaks, but falls asleep again. shining. I’ll ask her more questions and, once she is rested, maybe she will be able to answer them. Some wise woman I have here. Wonderful. Only I She will teach me to pick blueberries from the would have a senile Guide. For Christ’s sake! She bushes in the forest past the cave. The old woman is dreaming. will tell me wise stories in the sunlight. It will be ok. I’ll come back in the morning. A skinless ocean dragon crawls out of the cauldron waves and onto a dark shore of stones. She is a young I kiss her old, bundled head. She sleeps. I count girl who is sleeping, face turned away. With a single, up… one… two… three… until twenty. thin talon it unzips the flesh of her chest and enters her. Inside the girl is a garden where her soul lies hidden. I open my eyes. I have nothing to write. I am still There are three oak trees, and bushes all budding and afraid. But I sit down at the computer anyway. It’s blooming. There’s a white marble fountain that’s al- Sunday evening, just past eleven o’clock… ways filled with the freshest rainwater, but there are no birds and no rain. Only quiet breezes like meditative breathing. The ocean dragon dwells in the garden in the Alison Leigh Lilly body of the girl for several days, prowling back and forth, searching to extinguish her soul. I watch from the outside — I watch her body twitch and move hurtfully from one place to another, I watch knowing something is wrong. In the garden, her soul is a pale yellow butter- fly no bigger than a child's palm. It alights on the edge of the white marble fountain and sips. The ocean dragon turns at the sound of thirst. It transforms itself into a blackbird. It dives, and tears the butterfly's wings apart

Aontacht • 18 Volume 6, Issue 4

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The Song of Taliesin

This is a beautifully packaged double CD which also includes Steve's performance of Taliesin's most famous poem, the Cad Goddeu, (Battle of the Trees) and original music by Jem Dick and Sharon Jacksties. It employs the use of a variety of instruments both ancient and wonder- ful including deer bone flute, swan bone flute, osseophone, bull horn, cedar wood flute, ocean harp, as well as fiddle and guitar.

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The Druid Ovate Teddy Bear is ready to go on a magical journey of adventure. Complete with a Crane Bag for those precious items found on the journey. The Druid Ovate teddy comes complete with its own scroll of authenticity and information. The Druid Ovate Teddy Bear is 200mm high, a white robe and green tabard.

Ovate Bear $38.00 Aontacht • 19 Volume 6, Issue 4 Druid Teddy Bear

The Druid Teddy Bear complete with an oak staff continues the jour- ney of a Druid. Complete with its own scroll of authenticity and Druidic information. The Druid Ovate Teddy Bear is 200mm high and in a lwhite robe with edging.

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A travelling Druid Bear moves about the ritual landscape at Avebury, Wiltshire, UK.

Aontacht • 20 Volume 6, Issue 4 Bardic Whispers

Expressions from the Soul

TravelDREAM by Lisa Du Fresne

(Isabelle LaChatte / Tele-cat-nesis) only the outline of her petite body Did I see this? and fine boned cat face What? remains. As I look at the screen on the old TV I do not look away. that is, when TV viewing was I do not blink. possible without the cable boxes, I do not breathe. I see my Mother's cat, Isabelle, looking at me. Eyes frozen, I stare.

Her blue-grey fur of long soft hair Could this be? forms a shape I know well, now posing squarely Then, in a silent poof between the TV and me. she altogether disappears.

I smile at her, indulgently. A beat. Then an other. Then, yes, a breath. Anytime now, she will move along Shallow intake. and let me view the continuation of this favorite re-run. I forget to exhale.

But, whoa! Glued to the couch, I scan around She doesn't walk or jump or fly away. in an arc, a rainbow of nothing. She very deliberately fades away. Nada.

Little by little I run upstairs to my sunny bedroom taking her time and there she is, she fades to translucency on my blue bed spread, then transparency lounging, most calm. and lo, minutes later,

Aontacht • 21 Volume 6, Issue 4 She looks at me. For what, I distress?

I touch her with both hands For later, ma chère. to see if she is real. And with this she closes her eyes I ask her: and smiles. How? I ask her: What was this? Out of body? Why? A few months later She answers: she dies softly in my arms.

I am practicing... Yet moments before, she purred: Remember, I can travel... (I wait.)

Traveling.

Aontacht • 22 Volume 6, Issue 4 Chance, Magick and the Will of Eris Renard

Let us reflect a moment upon ERIS, the Greek embrace the flame... and it too has a terrible de- goddess of chaos and chance. Few know much structive side... but is also wonderful... and about her... but this goddess rocks... warm... and exhilarating... without being overly fearful. MANY forces of nature - even something Many are turned away from this goddess by their as elemental as electricity . has a fear of chaos... and its seeming destructiveness destructive/positive dichotomy . WE get to and DIS-order. This coming from people with so choose BY OUR ACTIONS how electricity... or our many DIS-eases. ..:>) poi and staff fire... or Eris presents itself in our cubby of reality... By our actions it can be a safe Who then is this goddess ERIS revealed? What and positive experience.. or we can choose to rile archetype of the universe does she presents as... up its destructive side...or be careless and let them and represent? lose by accident..

When she was not invited to a party of the Greek But ERIS is also the gentler caring goddess of pantheon... she showed up anyway... rolling out CHANCE for those who EMBRACE her and wel- the golden apple with the engraving "For the Fair- come her into their lives. est". The resulting bickering amidst the other god- desses results in the Trojan War. Go figure.

You can try to avoid and ban chaos in YOUR life too... but she WILL come to the party.

Better to invite her and embrace her than to find her present anyway... and offended.

Much better.

She is a goddess that still directly impacts every human all the time in the material world.

She does have a dark side... that of CHAOS in the She is how synocracy manifests in reality. She form of destruction and explosion. But that too is manifests karma through "chance" encounters... a needed part of evolution. It is the volcanoes that unusual activities... form the land which all else is built on. Many of us Aontacht • 23 Volume 6, Issue 4 Her touch is always gently upon us... and as we SHE doesn't have a lot of minions and followers. question reality and look at the mechanisms of the The path to finding her is steep but short... because universe... as we stare off in contemplation... you she lives in the shadows at about 90 degrees from may well come to realize you are staring into the the reality we normally perceive.... and many peo- eyes of this goddess. ple fear those shadows and that short journey.

The track of EVERY life is greatly and dispropor- Where order is TOO tight and rigid... she provides tionally impacted by the sudden unexpected cha- chaos and disruption. Where there is TOO MUCH otic events of our lives... chaos... she uses "chance" to add elements of order.

It is similarly deeply influenced and shaped by an Indeed this incredible array of chance encounters and chance sequence of events. Hail Eris... Goddess of Chaos and Chance. Daugh- Eris lies hidden in the shadow... a goddess pos- ter of Darkness and Light... sessing an internal yin/yang... capable of great acts of light or acts of chaos and disruption. From the Mechanisms of the Universe. Renard the Druid

Aontacht Magazine -Advertising Rate Sheet

Effective May 1, 2013

Aontacht is the global internet magazine of the Druidic Dawn that reaches across the planet and throughout the Druid, Wiccan, Pagan and Earth-based faith communities.

It is a unique publication that builds unity within our diverse community and provides an important platform for wide ranging discussions and articles that are important to us all. Aontacht is published on the Solstices and Equinoxes and features an in-depth interview every issue with some of the most creative and powerful metaphysicians in the world.

Aontacht is a gateway providing a look at our combined Stories, Art, Poetry, Reviews, and Recipes and it promotes new and different perspectives on our Sacred Sites, our Wild Earth and our many activities, festivals and workshops.

Full Page $100 Advertisement Sizes and Costs 3/4 Page $80

½ Page $60 For additional information about expanding your global mar- 1/3 Page $40 ket, please contact Lisa Du Fresne, Aontacht 's Acquisition 1/4 Page $30 Editor and Advertising Manager via email at [email protected]. 1/6 of a Page $25

Business Card $20

Aontacht • 24 Volume 6, Issue 4

The Longing Look: Buddhism and Celtic spiritu- each spoke in their own way of what they per- ality. ceived as a lack of spiritual depth in modern dru- idism. Tending towards either a poetic or Seated at a heavy wooden table in front of the old literary/intellectual understanding, or focusing on presbytery window, I look out and away from the very broad symbolic ritual, often with a prolific village and onto green fields and stately mature use of words, or concentrating on healing powers oak trees. This village in Gelderland lies in an area and journeying, modern druidry was experienced particularly associated with oak trees. It is a good by them as rather lacking in spiritual content. Dru- setting in which to put pen to paper and try to idism has even been stereotyped and pigeon- formulate a question on the place of meditation in holed by some, dismissed as the hobby-like fanta- modern druidry. sy of eccentrics. But is this spiritual lineage with our cultural ancestors really forever out of reach, There are many wonderful and positive aspects of or have we just strayed a little from the core of the druidry as celebrated today, but I can't help won- matter, distracted by secondary factors, fearful of dering if anybody these days really knows what is silence? The real living connection to the wisdom meant by 'knowledge of the oak'? In Celtic times, of the ancestors has been broken, or so it seems. druids were called 'knowers of the oak' (‘druid' has been translated ‘knower of the oak’). I would like to contend that what was passed on But what did this really mean then, and what does orally from teacher to student at the time of the it mean now? Druidic wisdom was central to Celt- druids, the essential core knowledge of it, is a still ic life, so this must surely be an all-important living spiritual reality. The druids were guardians question to answer. It is said that apprenticeship to of an 'open secret' accessible today, but which a druid could take as long as 20 years. So the always requires, just as it did then, a certain inti- question that surfaces in my mind on this sunny macy between teacher and student to find it. Ken- autumn morning, as I look out at these impressive sho (the Japanese word for sudden insight into oaks, is: what exactly took so long? non-duality) may come quickly but its integration is the fruit of a long journey - hence the 20 year But perhaps I am only positing this question in the apprenticeship. It is to be described or grasped first place, and venturing to write about it, because with words: hence the oral tradition. What is trans- I feel I have already found an answer. In the course mitted, is something which the student must come of conversations with two or three druids on this to discover in him or herself. The teacher actually subject, beyond all talk of rituals and herbs, heal- passes nothing on, and can only facilitate or guide ing and other powers, even shamanistic talents, the process. A worthy guide is able to share his or

Aontacht • 25 Volume 6, Issue 4 folk who simply wish to remain true to the longing mobile times, in which the descendants of the look of their heart, and what this has to tell them. Celts have spread far and wide across the globe, The Longing Look seeks to bring together those the root of the oak tree remains firm and unchang- aware of this deep longing within, a longing that ing, reaching down into the soft fertile soil of our transcends religious differences and seeks to find memory, our collective non-dualistic mind. The that which unites us, not separates. The Longing ‘knowledge of the oak’ doesn't just belong to the Look is about the rediscovery of the innate rich- past. It also has an important role to play in the ness in each person, irrespective of whether one is future. officially ‘religious’ or materially well-off. Like the homing instinct of the salmon, it can bring us *Celtic Buddhism is the name chosen for a grow- home, no matter what we may have done in life, ing movement born out of the longing of the late and how far we may seem to be lost. ChogyamTrungpa, a Tibetan Buddhist teacher of meditation. He was deeply saddened by the self- To look in a new way is also to think about the alienation he perceived in western society, and world in a new way, and about the human being's wished to bring the hunger and questioning of place in it. But this new way of seeing, I would modern Europeans into conversation with their argue, is in fact an old forgotten way of seeing that own root culture again. Celtic Buddhism applies was core to the spirituality of Celtic peoples, and basic Buddhism to Celtic spirituality, both Chris- to the wisdom held by the druids. Whilst they tian and pre-Christian. This could be described as sought to share this with all, to know it for yourself a new way of looking at the world and relating to requires the discipline of practice, which in my it, something that the Order of the Longing Look, experience, does indeed take a long time. But each a branch of Celtic Buddhism, particularly seeks to small step in the right direction is good. Our innate focus on. longing has the capacity to orientate and direct our life, and give it content, even if this cannot be Andrew "Bish" Peers precisely formulated in words or concrete goals. Celtic Buddhist priest By patiently learning silence and looking deeply at what is really going on, the 'Great Matter' need not [email protected] www.longinglook.org hold us any longer in its grip. In these modern

Is an open resource which offers various sup- plementary courses which are related to con- temporary Druidic practices and studies online. The various authors of the courses presented here are all Celtic and Druid related teachers working in their respective fields. Do you have a course, would you like to contribute and share it with Open Druidic Community Learning (ODCL), for the bene- fit of Druidry?

For courses presently available, and further details: - http://www.druidicdawn.org/odcl

Aontacht • 26 Volume 6, Issue 4 The Formulary Recipes from the Community

Faye Boyd

Fàilte (Welcome)! d. eczema Pine essential oil is the oil obtained from the tree e. skin diseases commonly known as pine which is believed to f. fleas have originated from Austria and Russia and then 2. It is also used in removing lice from hair. Pine spread in different parts of the world. If you are essential oil is widely used as massage oil yet to know which tree we are talking about, you Hence it is used in soap making. must have seen it being used as Christmas tree. Normally pine essential oil is obtained using steam distillation. Fresh twigs and needles are 3. Pine essential oil also increases metabolism used for extracting the oil. Cones of pine tree are and thus boosts your activity levels. also used by many manufacturers for obtaining a. it is also helpful in purifying the the oil. Since pine is abundant in nature, the oil is body due to its ability to treat in- very cheap and easily available. testinal problems The health benefits of pine essential oil are attrib- b. it is diuretic and helps in remov- uted to its antibacterial, analgesic, diuretic, ener- ing water from your body gizing, antiseptic, and aromatic properties. c. it is also used in case of food poi- Health benefits of pine essential oil: soning. 1. The most important health benefit of pine essential oil is in treating various skin prob- 4. Pine essential oil is analgesic and hence it is lems. Dermatologists often prescribe the oil in a good remedy for people suffering from treating: joint pain, arthritis, and rheumatism. It is a. psoriasis frequently used in wellness centres that have b. itching a sauna. c. pimples

Aontacht • 27 Volume 6, Issue 4 5. The health benefits of pine oil also include 7. Pine oil is very helpful in curing respiratory some emotional benefits. problems, it is regularly used in making a. it gives an energizing feeling and cough and cold preparations. Again great for hence it is effective in removing use in saunas. mental stress

b. it is also used as a medicine for 8. Pine oil is also added in many household removing adrenal fatigue and re- products due to its aroma. These include freshes your spirits as it is an ex- room sprays, volatile liquids and room cellent mood elevator fresheners. c. regular massage with pine essen- Internal consumption of pine essential oil can be tial oil gives you mental clarity dangerous as there is a possibility of kidney dam- d. it removes anxiety and nervous age. Further, pine essential oil can cause irritations tension, and is useful for people on highly sensitive skin. Hence it must be used in suffering from loss of concentra- diluted form. tion and loss of memory. Slán go fóill (goodbye for now), 6. Pine oil is a natural remedy for numerous infections due to its antibacterial properties. Faye

Aontacht • 28 Volume 6, Issue 4

Taliesin's Grave, the Black Road and Gwion's Hill.

Bardic discoveries in the Clettwr Valley. my eye. For as long as I had known about the Grave, I had known about the name of the The Dovey estuary is one of the most beautiful farm beside it, Pen-y-Sarn-Ddu, which is Welsh places I know, with its long shores, wetlands and for ‘End-of-the-Black-Road’, and refers to the woods. The hills and mountains surrounding the track that runs past Taliesin's Grave and ends river estuary contain many paths and tracks that close to the farm. That day I decided to walk connect the passes, hill tops and small river val- along the old Black Road up the Clettwr Valley leys, making it a walker’s dream. One of the river toward Moel-y-Llyn mountain. As I traced the valleys overlooking the Dovey is the Clettwr Val- course of the road on the map, I saw that it ran in ley that runs inland towards the Nanty-Moch pla- almost a straight line past other cairns. Being one teau. Situated in the valley mouth, with the most who’s always on the look out for an old straight spectacular views of the Dovey estuary, is Bedd track I followed the line through the pass of Taliesin, or 'Taliesin’s Grave'. There’s no way of Moel-y-Llyn, the lowest point between the Clet- knowing if the actual 6th century chief bard is twr and Einion valleys. buried here in this most inspiring of landscapes, but his legendary figure is certainly associated To my surprise, the line I had drawn from Talies- with the place. His medieval hanes also links him in’s Grave along the remnants of the Black Road with the nearby Borth and Ynyslas beaches where and through the Moel-y-Llyn pass ended in a as an infant he was symbolically born from the place called Bronwion, which in Welsh literally sea on the 1st of May, caught in Gwyddno Gara- mean’s ‘Gwion’s Brest’, as in the breast of a nhir’s fish weir. It is surely no accident that the hill. Being a long-time student of medieval Welsh shoreline of his 'birth' can be seen from the site of literature and bardic culture, I immediately felt his final resting place in the Clettwr valley. This that I had stumbled across something. A Black chimes with one of the core themes the legendary Road running in a straight line from Gwion’s Hill Taliesin embodies, that being the cyclic nature of and ending at Taliesin’s Grave? This I must see. life and death. But these are not the only places around the Dovey that can be associated with the As I arrived at Taliesin’s Grave I could see the Tale of Taliesin. Clues in the landscape have led Black Road disappearing up the Clettwr Valley, me to think that the Clettwr Valley contains far overlooked from the north by Garn Wen ('White' or more than a legendary place name. 'Blessed Cairn'), situated on a spur of Foel Goch mountain. As I followed the Black Road higher As a keen walker I’m always looking at maps. into the valley I saw on either side many piles of Last autumn, while planning a walk to Taliesin’s stones littering nearby fields. Taking a closer look Grave, I saw something on the map that caught I could see many of these stone piles contained

Aontacht • 29 Volume 6, Issue 4 quartz stones, just like the quartz capped cairn on marked on the map between the Clettwr River and top of Moel-y-Llyn mountain that overlooks the the Black Road, but there are at least similar stone valley from the east. Were these piles the remnants piles within a few hundred yards of each other. of bronze age burial mounds? Only two cairns are

A little further along the track I came across many In the tale, Gwion is transformed into Taliesin by fallen standing stones which at one time would Ceridwen – she stands between them as the gate- have marked the course of the Black Road. Was keeper of death and re-birth. Was this Lady’s this the site of an old bronze age burial site, with a Field, situated between Gwion's Hill and Talies- processional Black Road running through it? The in's Grave, where Ceridwen chased the magically farm and lands here are known as Cae’r Arglwyd- endowed Gwion Bach, where she caught him and des, ‘Lady’s Field’. There is no church here so it consumed him? Whoever the lady in Lady’s Field couldn’t be a reference to St Mary. It may have is, she would have had a clear association with been named after a local noble woman, but such death, what with a large group of burial mounds places usually have a personal name attached. All and a 'way of the dead' running through her this got me thinking. lands.

What I had found was an old processional way Such surviving fragments of lore often leave more called the Black Road that ran in a straight line questions than answers, but in this case I believe from Gwion’s Hill, through a bronze age burial they also suggest some intriguing possibilities. site called Lady’s Field and ended at Taliesin’s The cairns of Lady’s Field and Taliesin’s Grave Grave. Two of these names have clear links to the are from the bronze age, yet they have associa- Tale of Taliesin. Were the other two names also tions with a Welsh bardic culture that blossomed linked? Did the Black Road in some way corre- several thousand years later. Were these sights spond to the mythical bard’s life-journey, begin- re-used as burial places at some point during the ning with Gwion and ending with Taliesin? So early medieval period? what of this Lady? Aontacht • 30 Volume 6, Issue 4 Or did the early bardic schools use the ancient and the sea? What is clear is that folk memory monuments as places to carry out initiation and has preserved not only the association of the rights of passage for apprentice bards? place with Taliesin, but with his past-life counter- part, Gwion, and a processional way of the dead As the Clettwr River flows down the valley, only (and living?) connecting the two. This confirms a few hundred yards from Cae'r Arglwyddes at much of what we can already glean from the me- Gwar-y-cwm it cascades down many small gullies dieval Welsh Bardic Tradition, particularly from and ravines, many of which are vulva-like clefts poems such as Angar Kufyndawt, that is that my- leading up into the 'womb' of the valley. These thologised and symbolic concepts of living, dying falls probably pre-date the bronze age cairns, and and rebirth were at one time important elements it would be easy to imagine how the place could in the medieval bardic culture of Wales. have become associated with a mother goddess. Were these falls one of the stages in Gwion's re- More information on this discovery is available birth as Taliesin? from Gwilym's blog, including other interesting bits and bobs from his courses: welshmythology.com After Gwion's death in the Lady's Field, was he then re-born from the womb of the valley at Gwar-y-cwm falls, to be carried out to the Dovey Dr Gwilym Morus

Gwar y Cwn Falls, Clettwr Valley Photo Druidic Dawn 2014

Aontacht • 31 Volume 6, Issue 4

Since this edition of Aontacht involves Dreams as der is often combined in Light Potpourris for well as Secret Memories and Lives, then in order keeping a Home in Balance. to get to having one's Dreams, one needs to be able to go to a Nice Peaceful Sleep and that is difficult Lavender is believed to be of benefit for a multi- if one has Insomnia. So I have submitted Three tude of Problems, including Stress, Anxiety, Ex- Herbs that are known for helping to Cure Insom- haustion, Irritability, Headaches, Migraines, nia. The first one is Lavender, then Lemon Balm, Insomnia, Nervousness, Depression, Colds, Liver and finally Hops. and Gallbladder Problems. Application of Laven- der Water to the Temples also helps with Relieve The Lavender (Lavandula Vera): Headaches that are caused by Fatigue and Exhaus- tion. A Distilled Water made from Lavender has been used as a Gargle and for Hoarseness and Loss of Voice.

Inhaling Lavender Essential Oil in some cases has been reported to work as well as Narcotics for Inducing Relaxation and Sleep. Lavender Essential Oil makes a good Restorative and Tonic against Faintness, Palpitations of a Nervous Sort, Weak Giddiness, Spasms and Colic. A few drops of Lav- ender Essential Oil in a Hot Footbath has a marked Influence in Relieving Fatigue. Outwardly ap- plied, it relieves Toothache, Sprains, and Rheuma- tism. Lavender is a Shrubby Plant indigenous to the Mountainous Regions of the Countries Bordering Lavender is good for the Digestive System as it is the Western Half of the Mediterranean, and Culti- good for maintaining Digestion, Flatulence, Upset vated Extensively for its Aromatic Flowers in var- Stomach, a Good Loss of Appetite. Lavender also ious parts of France, in Italy and in England and makes a Good Breath Freshener and Mouthwash. even as far north as Norway. It is also now being grown as a Perfume Plant in Australia. The Fra- Of Lavender, Nicholas Culpeper wrote: grant Oil to which the Odour of Lavender Flowers is due is a valuable article of commerce, much "Lavender is of a special good use for all the griefs and used in Perfumery, and to a lesser extent in Medi- pains of the head and brain that proceed of a cold cause, cine. Lavender is best known for its Properties of as the apoplexy, falling-sickness, the dropsy, or sluggish Contentment, Balance, Love and Good Health. malady, cramps, convulsions, palsies, and often faint- Use it when any of these aspects is required. Be- ings. It strengthens the stomach, and frees the liver and cause of the Amazing Scent to the Flowers, Laven- spleen from obstructions, provokes women's courses, and expels the dead child and after-birth. The flowers of

Aontacht • 32 Volume 6, Issue 4 Lavender steeped in wine, helps them to make water Grows up to 2 Feet in Height, sometimes Higher if that are stopped, or are troubled with the wind or cholic, not maintained. In the Spring and Summer, Clus- if the place be bathed therewith. A decoction made with ters of small, Light Yellow Flowers Grow where the flowers of Lavender, Hore-hound, Fennel and As- the Leaves Meet the Stem. paragus root, and a little Cinnamon, is very profitably used to help the falling-sickness, and the giddiness or A Tincture of Lemon Balm was made by Steeping turning of the brain: to gargle the mouth with the it in Wine to lift the Spirits, and Helps Heal decoction thereof is good against the tooth-ache. Two Wounds, and Treat Venomous Insect Bites and spoonfuls of the distilled water of the flowers taken, Stings. Today, Lemon Balm is often combined helps them that have lost their voice, as also the trem- with other Calming, Soothing Herbs, such as Vale- blings and passions of the heart, and faintings and rian, Chamomile, and Hops in order for its Calm- swooning, not only being drank, but applied to the ing Sedative Effects to Cure Insomnia and temples, or nostrils to be smelled unto; but it is not safe Anxiety. The Remedies made from the Lemon to use it where the body is replete with blood and Balm are also excellent for the Treatment of Head- humours, because of the hot and subtile spirits where- aches, as well as problems such as Migraine, prob- with it is possessed. The chymical oil drawn from Lav- lems like Vertigo and Buzzing sensations that ender, usually called Oil of Spike, is of so fierce and occur in the Ears. piercing a quality, that it is cautiously to be used, some few drops being sufficient, to be given with other things, The Lemon Balm Remedy can also Relaxes Spasms either for inward or outward griefs." that cause Period Pain in the Reproductive System of Women, these Remedies can also bring relief Lavender Essential Oil does have a Contraindica- from Excessive Irritability and Depression related tion as taking Too Large Doses cause a Narcotic to PMS and other conditions. The Remedies made Reaction that can causes Death by Convulsions. from the Lemon Balm are also very useful as an The Lemon Balm (Melissa Officinalis): Aid in Regulating Menstrual Periods and have found Traditional use in Relaxing and Strengthen- ing Women during the process of Childbirth and in bringing on the Afterbirth.

It has been found that that Topical Ointments containing Lemon Balm may help Heal Lip Sores Associated with Herpes Simplex Virus. The Reme- dies made from the Lemon Balm are also excellent in Treating Allergies and the Potent Antiviral Ac- tion of the Herb makes it Very Excellent for the Treatment of Cold Sores.

The Lemon Balm when taken in the form of a Hot Infusion can induce sweating in the Body, this The Lemon balm is a Member of the Mint Family, helps in Reducing Fevers and makes it a Very is considered a "Calming" Herb. It was used in the Good Remedy for many Childhood Infections, Middle Ages to Reduce Stress and Anxiety, pro- such as Colds and Flu, as well as various Coughs mote Sleep, Improve Appetite, and ease Pain and and Catarrh which tends to Affect Children. Discomfort associated with Digestion. Lemon balm, although Native to Europe, is Grown all Lemon Balm can calm and soothe problems such over the World. It is grown not only in Herb Gar- as Nausea, Vomiting, and other conditions like a dens but also in Crops for Medicine, Cosmetics, Poor Appetite, cases of Colic, as well as Diseases and Furniture Polish Manufacturing. The Plant such as Dysentery, and Colitis as well as all kinds Aontacht • 33 Volume 6, Issue 4 such as Dysentery, and Colitis as well as all kinds Poultice to Ulcers, Painful Swellings it is said to of Digestive Problems due to Stress. Remedy Painful Tumours. Hops is also used for Treating Headaches. Essential oils made from Lemon Balm Leaves con- tain Plant Chemicals called Terpenes, which play Alcoholic Extracts of Hops in various dosage at least some role in the Herb's Relaxing and Anti- forms have been used clinically in treating numer- viral Effects. ous forms of Leprosy, Pulmonary Tuberculosis, and Acute Bacterial Dysentery, with varying de- The Hops (Humulus Lupulus): grees of success in China. The Treatment of certain types of Asthmatic Conditions and even Painful Menstrual Symptoms can be carried out using Hops as its Anti-Spasmodic action is very effective in such cases.

Hop’s Strong Bitter Flavour largely accounts for their ability to Strengthen and Stimulate the Diges- tion, increasing Gastric and other Secretions. The Hairs on the Fruits contain Lupulin, a Sedative and Hypnotic Drug. When given to Nursing Mothers, Lupulin increases the Flow of Breast Milk.

Of Hops, Nicholas Culpeper wrote: The Hop is Native to the British Isles. We find the Hop first mentioned by Pliny, who speaks of it as "This, in physical operations, is to open obstructions of a Garden Plant among the Romans, who ate the the liver and spleen, to cleanse the blood, to loosen the Young Shoots in Spring, in the same way as we do belly, to cleanse the reins from gravel, and provoke Asparagus, and as Country People frequently do urine. The decoction of the tops of Hops, as well of the in England at the Present Day. Nettles belong. tame as the wild, works the same effects. In cleansing Hops have a Long and Proven History of Herbal the blood they help to cure the French diseases, and all Use. manner of scabs, itch, and other breakings-out of the body; as also all tetters, ringworms, and spreading Hops have been used mainly for their Soothing, sores, the morphew and all discolouring of the skin. The Sedative, Tonic and Calming Effect on the Body decoction of the flowers and hops, do help to expel and the Mind. The Female Flowering Heads are poison that any one hath drank. Half a dram of the seed Harvested in the Autumn and can be used Fresh in powder taken in drink, kills worms in the body, or Dried. A Decoction of the Hops Flower is said brings down women's courses, and expels urine. A to Remedy Swellings and Hardness of the Uterus. syrup made of the juice and sugar, cures the yellow jaundice, eases the head-ache that comes of heat, and The Female Fruiting Body is an Anodyne, Antisep- tempers the heat of the liver and stomach, and is profit- tic, and Antispasmodic. Hops is also a Diuretic, ably given in long and hot agues that rise in choler and Hypnotic, and a Nervine. Hops are widely used as blood. Both the wild and the manured are of one proper- a Folk Remedy to Treat a wide range of com- ty, and alike effectual in all the aforesaid diseases. By all plaints, including Boils, Bruises, Calculus, Cancer, these testimonies beer appears to be better than ale." Cramps, Coughs, Cystitis, Debility, Delirium, Di- arrhea, Dyspepsia, Fever, Hysteria, Inflammation, Hops does have some Contraindications as Skin Insomnia, Jaundice, Rheumatism, and Parasitic Contact with it as it causes Allergic Dermatitis in Worms. The Fruit is also Applied Externally as a Sensitive People. Hops Dermatitis which is caused Aontacht • 34 Volume 6, Issue 4 by Hop Picking. Although only 1 in 3,000 Farm So if these Herbs are taken as an Herbal Tea or Workers is estimated to be Treated, one in 30 are Aromatherapy, they should help you relax help to believed to suffer Dermatitis. Dislodged Hairs bring on a Good Deep Sleep that will allow you to from Hops can Irritate the Eyes. Herbal Blends enjoy your Life's Dreams. containing Hops must not be used if Depression is a Symptom. David C. Corrin

aka: TheDruid-3X3

Reviewed by Maya

This was an interesting and delightful book to read. Basically, the author took me with him on archeological site hopping tours. At the beginning of each tour he gave me an explanation where, what, and who we were going to visit.

In this book you may choose to read the explanatory chapters then choose whichever sites may interest you, or you may read the book cover to cover. I read it both ways and see myself going back to read specific entries at a later date. Europe Before Rome: A Site-By-Site Tour of the Stone, Don’t expect too much deep history as this is pri- Bronze and Iron Ages marily an archeological survey book but there are some tidbits that are worth further research like T. Douglas Price the fact that an analysis of the Bell Beaker peoples’ ISBM 978-0199914708 teeth showed that they were from Northern Spain and the Czech Republic and that the author very much equates them with the Indo-Europeans…

Aontacht • 35 Volume 6, Issue 4

Essays in Contemporary Paganism The Story of Light Editor Trevor Greenfield Hannah Spencer

ISBN 9781782792789 ISBN 9781782792079

Reviewed by Maya Reviewed by Druidic Dawn

I don’t usually read books on general Paganism The story of Light is due to be published in April anymore, but two of my friends had essays in this 2014, and will be available as a traditional book anthology and to support them I decided to go and its electronic version of an ebook. Overall its ahead and get it. I’m very glad I did. a delightful read which transfer the reader into the Iron Age. Back into the mists of time where The essays are not long, the whole book took me questions were asked and answers were discov- 1.5 hours to read but the snapshots I got about ered concerning Magic and the mysteries of life paganism in Canada, and London were very in- and how such knowledge can become a power- teresting. The essay about raising a potentially ful tool of understanding. Pagan child was very well written and thought out, the one on polytheist psychology is some- Indeed each generation of humanity, rediscovers thing to chew on, and ending the book with After for themselves something similar as they them- Paganism was a great idea. Of course I had my selves may choose to undertake such a journey. favourites among the essays, like the essays on Reconstructionist Druidism and Polytheist psy- Fictional or truth, the reader will need to decided chology but that was because the subjects were the answer to this question. near to my special interest.

I can’t say that I agree with every word in these essays, and there were moments when I rolled my eyes lol, but those were few and far between.

Aontacht • 36 Volume 6, Issue 4

Community Events Calendar

Listing your event is free and you can submit up to five entries at a time. Note: We reserve the right to edit or omit entries. To submit, please send an e-mail to [email protected] with ‘DD Event Listing’ in the subject line. Include the date, title of event, location (including country), a short description and any contact details.

Note: Inclusion of events here does not imply endorsement from Druidic Dawn, magazine or its editors.

General on going events for 2013 ere og vende tilbage til cirklen. Her vil hver enkelt deltager have mulighed for at fortælle om sine oplev- Anam Cara - Weekly Meditation Group elser, hvis nødvendigt, vil jeg gå ind og hjælpe med mine clairvoyante evner. Dernæst holder vi en pause, 'A Weekly Meditation Group to be held in Oswestry, hvor vi får noget te og noget godt at spise. Så fortsæt- (UK) to explore everything from the Breath technique; ter vi med endnu en meditation. mantra/ chanting’ to hopefully movement and sha- http://www.sosha.dk/kurser.html manic journeying.' To participate and for further details, see Pathways http://www.druidicdawn.org/node/1070 A named Pathways, in Ellesmere, Shropshire, on the NEW MOON MEDITATIONS every new moon, Den- Welsh borders. The time together will be used to mark; ring 004575757131 for next meditation: discuss anything that anyone wants to about spiritu- al pathways. All are invited, from those who have a We’ll make a circle and connect with the powers of clear idea about where they are going, to those who Earth and Sky, I will then play channelled harp are just curious, and all explorers in between. Come music from a time past, and the participants will be to raise questions, talk about books you are reading, guided into some deep mediation to the Holy Grail workshops you have attended, stuff that is coming within our hearts. Go beyond time and space to up, etc. Self-advertising is allowed/encouraged, if previous incidents/ present problems/ diseases. See relevant to the spiritual pathways subject. Meetings them, solve them, let go. Afterwards we’ll discuss are held on the third Thursday of each month in the what happened, and I will aid with my clairvoyance. Function room of the Ellesmere Hotel. Parking is To participate and for further details, see plentiful very nearby. Meet in the bar from 7.30pm; http://www.sosha.dk/kurserUK.html go to the room from 8pm. If you are late, come in anyway! There is no charge, and the drinks are cheap. NYMÅNEMEDITATIONER I BRYRUP: Ring for tilmelding og nærmere tidspunkt Ellesmere is part of what is locally known as the Vi vil danne en cirkel, forbinde os med Himlens og Shropshire Lake District. The energy of the town is Jordens kræfter og jeg vil spille kanaliseret musik fra given by the fabulous Mere in the edge of en svunden tid på min harpe, under det første num- town. Future meetings might include a walk down to mer vil mine hjælpere fortælle mig om den første the Mere and through the public gardens. This is the meditation, derefter vil jeg videregive den til cirklen beginning of something new, and the direction will som en guidet meditation, med den forskel, at medi- evolve with time. tationen først påbegyndes når jeg atter begynder at spille på min harpe og undervejs vil mine hjælpere If you need any more details, you can contact John følge alle deltagerne og støtte dem. Jeg vil spille mens and Rachel on [email protected] deltagerne rejser til deres destination i den anden Or see http://www.druidicdawn.org/node/1698 virkelighed, derefter vil jeg bede deltagerne vende tilbage samme vej som de kom fra, takke deres hjælp-

Aontacht • 37 Volume 6, Issue 4 March tails see http://druidicdawn.org/node/172 or http://www.druidry.org/events-projects/events 22nd -23rd March: Alban Eilir (Spring Equinox) with the Red Oak Grove New Jersey, USA. For June further details see http://druidicdawn.org/node/185 or 29 May - 1 June - Roots & Branches: an interna- http://www.redoakgrove.org/upcoming/index. tional camp for OBOD members and friends in html the Netherlands. For further details see http://www.druidicdawn.org/node/172 or 24 March - Celebrate Autumn Equinox / Alban http://www.druidry.org/events-projects/events Elfed / Mabon Seed Time & Harvest / Pou- tuterangi / Te Ngahuru – The Woolshed, Puke- 21st June Summer Solstice Rite with the Sassafras rua Bay, New Zealand for further details see Grove, Pittsburgh, PA, USA. For further details http://www.thewoolshedretreats.co.nz/the-sea- see http://www.druidicdawn.org/node/187 or sonal-festivals/ http://www.sassafrasgrove.org/?page_id=285 April July 17th-20th Apr 2014: Trillium Gathering VA, USA, for further details see 4th-6th July: Barmoor Druid Retreat Weekend, http://www.druidicdawn.org/node/186 or North Yorkshire, UK. for further details see http://www.threecranes.org/calendars/ http://www.druidicdawn.org/node/3211 or contact [email protected] for details. 25 April -2 May - White Horse Beltane Camp. An- other camp at Wildways, Shropshire UK. For fur- 5th July: Druid Remembrance Ritual at the Na- ther details see tional Memorial Arboretum, Staffordshire, UK. http://www.druidicdawn.org/node/172 or For further details see http://www.druidry.org/events-projects/events http://www.druidicdawn.org/node/3210 or http://druidremembrance.weebly.com/ or email May Geoff Boswell [email protected]

May 2nd-4th Calan Mai (Beltain) with the Red Oak July 31st -Aug 3rd: Ritual Magic for the 21st centu- Grove New Jersey, USA. For further details see ry, an international retreat at Hawkweed College, http://druidicdawn.org/node/185 or Stroud UK, with RJ Stweart For additional details http://www.redoakgrove.org/upcoming/index. see http://www.druidicdawn.org/node/197 or html http://www.rjstewart.org/calendar.html

4 May: Druids of Caledon Open Rituals - Beltane Glasgow, Scotland. For further details see http://www.druidicdawn.org/node/172 or http://www.druidry.org/events-projects/events or http://www.druidsofcaledon.co.uk/

16 - 23 May - Spring Cleaning: A Magical Retreat at Cae Mabon in Snowdonia, Wales led by Philip Carr-Gomm and Penny Billington. For further de-

Aontacht • 38 Volume 6, Issue 4 DRUIDIC DAWN CALL FOR SUBMISSIONS Aontacht – Spring-Autumn 2013

ou do not have to be a member of We hope you will participate in the Druidic Dawn by being part of the next issue of our Y the Druidic Dawn community to magazine. Send us your News, Events, Reviews, Editorials, Articles, Essays, Recipes, Devo- submit to the newsletter. tional Pieces, Photos and other materials to us at: [email protected]. Please submit contributions directly Be Part of Our Next Feature Interview to the editorial staff via email to: [email protected]

We specifically would like everyone to have the possibility to take part in the forthcoming Questions and Refer to the writer’s guidelines, before Answers Interview within Aontacht. The next person is a mystery guest who is prominent within their you submit contributions or inquiries. area of expertise. Don’t miss out on participating; look out for the publication of the call for questions in Below are our upcoming issues in case February 2014, when the mystery will be unfolded you'd like to get ahead on submissions. Be sure to specify which issue you are We love to hear everyone's perspective, and we value all questions received from our members. Take a submitting to. moment out and become an important part of Druidic Dawn!

So send in your questions that you would like to ask. Don’t be shy! We love to hear every perspective, and we value all questions received from our members. Take a moment out and become an important part of Druidic Dawn!

Basic Guidelines: i Submit original work only. Essays & articles should be between 1,000-2,000 words (foot- notes and bibliography included). There is not a word limit for poetry, however, please do not submit epic verse. ii You may submit multiple pieces. Only electronic submissions are accepted and should be What is the Veil and what is either compressed (.zip/.rar) and attached (preferred for photos & artwork), or pasted into beyond, Using personas, the email body. Document submissions should be in Plain Text (.txt) or Rich Text (.rtf) Looking at the inner planes formats only; Photos/artwork as .jpg or .png. Please cite your sources and clearly mark when using UPG [Unverified Personal Gnosis] (http://en.wikipedia.org/wiki/Unverified_Personal_Gnosis) iii Articles should be relevant to the Celtic/Druidic communities (refer to Subject Areas below) and must match the theme of the issue (if the issue is themed). iv Run a grammar/spell check on your work before submittal. v Keep work in a friendly manner. No racism, bigotry, violence or hated.

Subject Areas: · Pre-Christian: Discussion of history, anthropology, archeology and more, but also of the current Reconstructionist or Traditional movements happening today. · Modern Druidry: Discussion of Druidism within the last 300 years; includes Revivalist and Neo-Druid. · Modern Celtic: Talk on surviving beliefs, folklore and superstitions still alive today on the Celtic isles, i.e., Fairy Faith. · Celtic Christianity: Looks into this truly beautiful and unique branch of Christianity. · Inter-Faith: How people incorporate other cultures into their Celtic/Druidic practice, or getting along with those of other faiths.

The deadline for ALL submissions will be 15 February 2014, as we are looking to have distribution by 21 March 2014. Submissions can be sent to [email protected]

Note: International copyright law will protect all materials published. However, submitting your work will not guarantee its publication. Also note that as Aontacht is a free publication, which generates no profit, you will not be paid for your contributions.

Aontacht • 39