Aontacht Volume 2 Issue 4 Spring

Brought to you by Druidic Dawn (www.druidicdawn.org) Volume 2, Issue 4 Aontacht

Volume 2, Issue 4 | Spring/Autumn Equinox 2010 creating unity in community

Aontacht • 1 Volume 2, Issue 4 aontacht Zcreating unity in community

8 Reverend Bishop Alistair Bate 6 From the Desk ... interview with a Christian Druid letter from the Aontacht Production Team leader 7 Keeping Up with the Project Team latest news & updates at Druidic Dawn Druidic Dawn community 17 Australian Assembly flier of the OBOD Assembly in Australia 39 The Cooking Cauldron 13 The Riverway recipes from the community the ecology of home 44 Community Events Calendar Jason Kirkey find gatherings and rituals near you Australia: Spirit of Place 18 48 Coming Next a journey with photographs a peek at the succeeding issue & our Astrocelt submission guidelines 22 Nature and Nurture the art of creating bua Morrigan “Morri” Sidhe 25 I Stand Before the Oak 27 Spirits of the Land Phagos connecting with your native land 37 Spirit of Cadbury Maya Faye Boyd 29 What It Means To Be Native 38 Greenwood Encounter finding home again Candlesprite Jenn McCormack 35 Boduan Wood Sanctuary a sacred site? 40 Beyond the Mist Maya 40 The Song of Taliesin Andeg Myeengum 43 The Druid Isle - new release! 26 The Oak Tree from the publishers Candlesprite

Aontacht • 2 Volume 2, Issue 4 aontacht Contributors creating unity in community

Rev. Bishop Alistair Bate was raised and educated in Ireland. Bishop Alistair graduated from the University of Edinburgh in 2002 and had a Editor Jenn MacCormack short lay-ministry with the Unitarian Church Co-Editor before committing himself to the Independent Vacant Sacramental Movement. Interested in Druidism Druidic Dawn Rep. since childhood, he joined OBOD in 1999 and Nigel Dailey Publisher more recently founded his own Christian Druid Druidic Dawn, CIC group, The Trinity Grove. Feature Editor - Recipes Faye Boyd Graphic Designer Jason Kirkey is the author of The Salmon in the Morrigan Sidhe Spring: The Ecology of Celtic Spirituality, as well as Original Layout Design several books of poetry. He currently lives in San Aestas Designs Francisco where he runs Hiraeth Press and ( aestas.dieromantic.com ) Dinnseanchas, an organization dedicated to eco- General Inquiries logical wisdom. In May 2010, Jason will graduate All questions, comments and from the California Institute of Integral Studies etcetera can be sent to the fol- with an MA in Philosophy and Religion. lowing address: [email protected] Nigel Dailey (Astrocelt) resides in North Wales Advertising and has a variety of interests ranging from Ar- At the moment we are not offering ad space. However, chaeology, Anthropology, Archaeoastronomy, this is subject to change. Astrology, Druidry, History, Mythology and Aontacht is published four times Smallholding. All has been gained while travel- a year by Druidic Dawn, CIC. ling through the journey human beings call "life." Aontacht, Volume 2, Issue 4 © 2010 Druidic Dawn, all rights re- served. All contained content is copyright to its respective own- ers, including art and photos. The Morrigan Sidhe (Morri) has been a practicing contents of this publication may Pagan since 1979 and adopted Irish Druidry in not be reproduced in whole or in 1983. Since that time, she has been a member of part without the consent of the copyright owner. several Druid Orders and is currently studying the Bardic Grade in OBOD. She has been a stu- Environmental Benefits dent of several Medicine People from various Statement Aontacht magazine is only Nations and is a member of the Carrier Sekani Nadleh Whut'en First available online as a free .pdf Nation Caribou Clan. Morri's publications have included poems, download; thereby saving trees, water, solid waste and short stories, and articles and she is also an accomplished playwright greenhouse gases. It is de- and visual artist. signed on an Energy Star rated computer.

Opinions and views expressed are not necessarily those of the editors, publisher or staff. OAontacht • 3 Volume 2, Issue 4

You do not have to be a Contributors member of the Druidic Dawn community to sub- Shaun William Hayes (Phagos) has been aware of mit to the newsletter. his path since the age of 18 and has studied healing and the Western mystery traditions off and on most Please submit contributions directly to the edito- of his life. His qualifications are in counselling and rial staff via email to: hypnotherapy and he has practised past life regres- [email protected] sion. For the past ten years he has been a member of OBOD and he is now studying in the Druid grade. Phagos co-founded the Sylvan Refer to the last page of Grove five years ago, and is one of four facilitators. They meet regu- this issue for writer’s larly in the New Forest near the historic village of Burley, UK. guidelines and even more information, before you submit inquiries or contributions. R.M. Carr (Candlesprite) practices Irish Druidry and lives in Leicester, UK. He is an author, poet, Below are our upcoming visual artist, staff-maker and amateur photogra- issues. Be sure to specify pher. Under the working name of Candlesprite, his to which you are submit- photography, poetry, short stories and articles ting. have been published in a variety of magazines including Echoed Voices (where he was also an as- sistant editor) and Witchtower. He also co-wrote with his partner the 4-part Diary of a Sacred Tree for Anna Franklin’s The Celts loved and re- Silver Wheel magazine. He enjoys travelling to sacred sites around vered the Land; how do Britain and Ireland in his free time as well as long inspirational walks we in modern times re- in the ancient woodlands of Charnwood Forest near his home. veal our love and rever- ence in practical ways?

Maya St. Clair (Cuardai) resides in Kuwait, is an Irish Polytheist, and a mechanical engineer with a love of history, mythology and culture. She is The Celts understood the Or n M r editor of the á ó , the official newsletter of Wild Earth as sovereign, the New Order of Druids. She also serves on as a goddess; what is sov- their Council. Maya is an Irish Gaelic student ereignty and how can we and regularly writes a wide variety of articles apply this to our everyday and book reviews on Celtic and religious topics. life?

The Celts viewed the Cosmos as an ensouled, relational universe; how do we observe and relate to the universe in a partic- vipatory way? .

Aontacht • 4 Volume 2, Issue 4 Production Team Contributors Positions Available:

Co-Editor Jenn MacCormack (Eadha) divides her time between A volunteer position as Co- central North Carolina, USA, and Gwynedd, North Editor is available. The Co- Wales. She studies Psychology and Welsh Studies, and Editor assists the Editor. Ex- is proud to be a fluent Welsh speaker. Her major inter- amples tasks include working ests are the Mabinogi, Archetypal Psychology, garden- closely with all members of the Aontacht Production ing, poetry, singing stories, the Welsh pibau cyrn Team, proof-reading, brain- (bagpipes) and self-sufficiency. She is the current editor for Aontacht. storming and being responsi- ble for Feature Interviews. Do you have people skills, an ethical and professional approach, and an ability to Arabella Melville The variegated strands of Arabella adapt to different roles? Pre- Melville’s life range from organic smallholding to aca- vious editor experience wel- demic research, predominantly into the effectiveness of come but not required. If medical interventions. She was a writer for three dec- you're interested in applying ades, with a dozen published books on medicine and or would like more details, please email: health. She co-founded The Eternal Forest Trust with [email protected] Colin Johnson in 2005.

"Wild Earth" Feature Editor Faye Boyd (Fae) has been interested in Nature and As we have created a new all things Celtic for many a year. She is a member of magazine feature, a volunteer OBOD, Druidic Dawn, Ord Brighideach Internation- position as "Wild Earth" al, Celtic Reiki Master, Hot Stone Therapist, Guided Feature Editor is now avail- Meditations and is a spoken word artist. Fae resides able. Do you have the ability r to procure or write relevant in Canada. material on related Earth- based themes and subjects, process people skills, and an ethical and professional ap- Andeg Myeengum is a student currently residing near proach? Are you interested in contributing to the future of Toronto, Canada. Drawn to pagan ideas as a solitary Druidry, Celtic Spirituality practitioner for much of his life, he has recently started and the Earth Community in his walk along a Druid pathway, exploring many as- the third millennium? We are pects of nature and studying and comparing traditions looking for diversity of expe- from the present day to those of history. He is interest- rience and will work with you to develop the "Wild Earth" ed in a wide variety of subjects (especially mathemat- feature into something ics) and hopes to attend university in the fall to study unique. If you're interested in physics and computing. applying or would like more details,please email: [email protected]

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From the Desk ... Letter from the Aontacht Production Team

by Jenn MacCormack

cantly--an increase in submissions, greater (John Muir) diversity of opinions expressed, "magazine" status (as opposed to just a John Muir, one of the earliest nature con- "newsletter"), and a new Editor to name a servationists in the US, had a good point. few of these changes. But we are not While most religions have sacred texts, stopping there. In Volume 3, we aim to Celtic Spirituality is rooted in something continue our standard of quality, punctu- more than theology and dead manu- ality and integrity. In our last issue, the scripts--but in a living, changing Earth and Production Team put forward a number Cosmos. For many on the Celtic path, it is of suggestions to the community for pos- to Nature we look for our greatest inspira- sible new features. This was followed by tion, wisdom and truth. The wild within an on-site poll-- the most voted feature to our blood woos us out into the world, to appear in our next issue. " " was join in and lift up our voices as only each the community's choice-- a regular earth of us can. Participation stands as a corner- or eco-themed feature for each issue. stone for any earth-centric spirituality--in Readers can expect a variety of topics a holistic world, everything becomes sa- such as permaculture, green living, eco- cred and even the smallest, most ordinary activism, eco-psychology, wilderness re- act the greatest sacrament. treats, wild law, or anything else of rele- vance to our planet and the This issue of focuses on the more-than-human world. This feature is "Spirits of the Land" and in turn touches aimed at rooting the magazine in the liv- on topics such as place, sacred sites, home, ing Earth community. being native, as well as practical ways to connect with the spirits of the land. We Where-ever you are, whether Spring or would like to point out two submissions Autumn is deepening in your corner of to our readers--the first is a piece by Ara- the world, we hope this issue inspires bella Melville on Boduan Sanctuary Wood your path to fuller meaning and joy. And and the second is an excellent review by of course--don't forget to have fun while Andeg on the radio play, you're at it! . This issue in particular is full of top-notch articles. As a Team, we are On behalf of the Production delighted with the quality of submissions Team, blessings of the land, we have received and thank everyone who has contributed. Jenn

Volume 2 is now coming to a close. Over the last year, has grown signifi- bendithion y ddaer!

Aontacht • 6 Volume 2, Issue 4 Keeping Up with the Project Team

Welcome to Spring & Autumn of 2010, a lot has been happening at Druidic Dawn, and we like to keep our readers updated on what's going on. r the workshops inspirational, and locals very welcoming and helpful. Druidic Dawn wants to make the event in Druidic Dawn has been conducting a series of interviews 2011 just as successful, and if you're in a position to assist which we recommend you check up on when you can, the Canadian Team, please send an email to and to help you get there, we've added an additional [email protected]. Dates and venues are menu item. More and more personal interviews are still being arranged, and will be published once everything planned and they will be added after each Solstice & Equi- is confirmed, so get ready for planning your holidays for nox publication of the Aontacht magazine. next year!

The new Fraternal Druid Archive is expected to be online in the 2nd Solar Quarter, which will be an excellent resource for looking at the history of druidic orders, and The Aontacht Magazine has almost been a victim of its comes with its own sophisticated search engine. own success; We never anticipated the readership we now have, and this is all due to a team of talented individ- The on-going discussion about Druidic Values has had uals who are willing to devote a large part of their busy huge participation, and many members are contributing schedule to creating a wonderful publication. If you want their opinions and ideas, and we would welcome input to join the production team, there is a position of co-edi- from you (http://www.druidicdawn.org/node/1791). tor open. If you're interested in applying please email Druidic Dawn is going to draw-up a review of the discus- your details [email protected] for more informa- sion to-date, picking up on common themes and ideas tion. expressed just in the discussion, and we shall be looking to publish the first draft shortly. Druidic Values is an Druidic Dawn continues to work on various exciting evolving organic topic, and thus at least once every year projects, which are to be announced in due course. Like- the publication will be updated, and it will be interesting wise the development team have also been busy with to see over time how the world wide Druid community their concoctions, creating new software and features grows and changes. which are currently being poked by a stick in Release Candidate mode, and if behaving as expected will be allowed out into the Beta Pen for wider use, before being released upon the Druidic Dawn Community. Druidic Dawn has been kindly invited to present at the OBOD Assembly in Australia (April 2010), which we Druidic Dawn would like to thank all its members for its were delighted to accept. A member of the Management continued growth and success; 2010 is becoming another Team will be explaining the values, concepts and benefits year of inspiration and cooperation throughout the world of Druidic Dawn CIC. Details of this OBOD event can be wide community of Druids. found within this edition of the magazine.

Continuing on our international theme, on the other side of the globe in Canada, Druidic Dawn has made initial enquiries to organising team who have agreed to arrange the next Celtic Gathering, which will be held in 2011. Last years event was a huge success, the venue was fantastic,

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The DD Q&A:

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Raised and educated in Ireland, Bishop Alistair has variously been an Anglican Benedictine Novice, an administrator in the HIV/AIDS charitable sector and a Shaker Brother in the United States for a while. After graduated from the University of Edinburgh in 2002 he had a short lay-ministry with the Unitarian Church before committing himself to the Independent Sacramental Movement. Ordained as a priest in 2005, he was instrumental in founding the Independent Liberal Catholic Fellowship and after his consecration to the episcopate he co founded the Liberal Catholic Apostolic Church with Bishops John Kersey and Andrew Linley and presently serves as a Bishop in that Church. Interested in Druidism since childhood, he joined the Order of Bards, Ovates and Druids in 1999 and more recently founded his own Christian Druid group, The Trinity Grove. He formed the Companions of the Cross and Passion, a monastic congregation in the Passionist tradition in 2007 and is also a keen Freemason, Knight Templar and Rosicrucian.t esoteric/magical was incompatible with my Christi- anity. Today I understand all the strands of Western spirituality as component parts or strands in the wider I think myself fortunate to be raised an Angli- Western Mystery Tradition. can in the south of Ireland. There are many worse religions to be and from a young age I appreciated the religious heritage I was born to. However as a young teenager I did have a spiritual awakening and was a fully paid up evangelical for a few years. As my father Both the liturgical year of traditional Christi- was a Spiritualist I also felt the influence of the esoter- anity – and by traditional I mean Catholic/Othodox/ ic and para-normal from an early age. My dad, for Anglican/Gnostic - and the Neo-Pagan “Wheel of the example, went to hear The Hon. Olivia Robertson on Year” both follow the journey of the sun and the one occasion at the Theosophical Society in Dublin seasons and both traditions are liturgical or ritualistic. and my parents were quite indulgent when I bought Both traditions, at their best, practice ritual as poetry my first Tarot pack at the age of twelve. Druidism was in motion, almost an art form as well as a means of always there too, from visits to neolithic tombs in the devotion. Both traditional Christianity and Neo-Dru- local area, to books on the Druids in the school library. idry facilitate the spiritual development of the indi- In fact there hardly seems a time when I was not vidual by means of meditation and aware of the druids or found them attractive in some magickal/sacramental ritual and of course there is a way. Apart from my few years as a mis-guided evan- common ethic in “do what you will and harm none”. gelical I never felt that my interest in druids or the

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says it better than I could ever hope to and when I read these few words recently I understood why I had been striving for so long to integrate Druidism, esoter- For me there is not much difference. I value ic Christianity and my Masonic and Rosicrucian work. both strands equally. Whilst Celtic Christianity, in the These three strands of the Western Mystery tradition main, is focused on the lives of the Celtic Saints and belong together and feeding as they do different hu- those forms of devotion which have survived from man needs, working all three has potential to lead the the pre-reformation Celtic churches, Christian Druid- seeker to true wisdom as well as service to others. ism brings in another strand – the resurrected bardic system promulgated by Iolo Morganwg and the neo- It might also be said that my kind of Druidry, al- Druidic orders of both cultural and fraternal Druid- though traditional, is also very rooted in the practice ism. So one could say that Celtic Christianity is more of shamanic techniques so I find that the Green Ray Catholic, whilst Christian Druidism is more Protes- helps to keep me grounded and helps to maintain my tant, at least culturally. relationship with middle earth and the under world whilst the other rays have a tendency towards mystical ascent.

Day to day, I celebrate the festivals of the Church’s year and largely follow the Roman calendar, though I often pay particular attention to favourite Celtic saints. I also celebrate the cross quarter festi- A little perhaps. vals, solstices and equinoxes, sometimes privately, often communally. I guess I quite like certain aspects of Hinduism and Shinto and I can see the attraction in Sufism and Buddhism but they are not for me. Generally I would feel most at home with the various shamanic systems throughout the world. The great Dion Fortune used to talk about working with three magical rays; The Hermetic Ray of Knowledge, the Green Ray of Nature and the Devotional Ray and in a recent article on “Dion For- tune and the Plantary being” Wendy Berg writes on these rays, “we do have to combine all three, in equal I think it’s about time it happened and there measure, if our magic is going to fully explore, and are some encouraging signs. My friend the Revd Mark encompass and express all that we may be…”. This Townsend, for example, has done wonders with his

Aontacht • 10 Volume 2, Issue 4 recent book “Path of the Blue Raven” in bringing but I can only think that dialogue would be mutually different Celtic and Druidic voices together. I am enriching. If I were living in England or Wales I would intolerant of bad scholarship and particularly dismiss- participate enthusiastically in such dialogue. Sadly ive of so called hereditary Druids but I am all for however neither the Gorsedd of Bards of the Isle of dialogue with well informed people of whatever tra- Britain, the Ancient Druid Order nor the Ancient dition. Order of Druids are represented north of the border. There are of course groups of Christian Druids pop- ping up in other parts of the world, most notably in the USA, so I expect we will see more Christian Druid individuals but possibly less membership of the Last year I offered a six day introductory older (Christian) Druid Orders. training in Druidry over six months, one Sunday each month. Included in this were three Druidic initiations and two Celtic Reiki attunements. The course was not overtly Christian or Pagan and probably if anything was more a mix of fraternal/cultural Druidry A lot of ism’s really! Here’s a short list: with Celtic shamanism, ritual and magic. Anyhow it Anglicanism, Catholicism, Druidism, Monasticism, was affordable for students, reasonably well attended Spiritualism, Shamanism and Esotericism. and great fun to lead, so I think I shall offer it again this year. I also offer open public Druidic rituals to celebrate the solstices and equinoxes and/or the cross quarter festivals and normally these take place in or around Edinburgh, sometimes outdoors but often at What a difficult question! the Theosophical Society in the colder weather. (1) “The Druids” by Prof. Ronald Hutton – an indis- pensable starting point for anyone who would seek to understand modern Druidry. (2) “Magical Christianity: the power of symbols for I would like to see friendships forged be- spiritual renewal” by Coleston Brown – a very good tween fraternal, cultural, esoteric and neo-pagan Dru- introduction to esoteric Christianity. ids. Even over the last few years the boundaries have (3) “Honest to Goddess: Russia, Sophia and the Celtic become a bit blurred, which is a good thing. Granted Soul” by Revd Geraint ap Iorwerth (so you think there are far more pagan druids now than any other Christianity is “patriarchal”. Think again!) sort – all of whom would be Christian to some degree,

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(4) “Where Three Streams Meet” by Fr Sean O’Duinn OSB – bring the three streams of the Neolithic, Dru- idic and Celtic Christian together in a scholarly work Who am I to give advice! The advice is there on Celtic Spirituality. for all of us, in the book of nature and the inspired (5)”The Druid Magic Handbook: Ritual Magic rooted writings of many religious traditions. Pray and be open! in the Living Earth” by John Michael Greer – I love what John has done to adapt the high magical style of working to the Druid context.

http://www.revalistairbate.com/index.php

http://www.geocities.com/b.bishopalistair/Christia n_Druid_Order.html I love to cook, eat out and travel, particularly in France, but generally I am quite focused on spiritual things which I enjoy immensely.

Aontacht • 12 Volume 2, Issue 4 Article and Poem by Jason Kirkey tThe Riverway The Ecology of Home

to know well in their landscapes, their flora and fauna, Wherever I go I can’t help but feel that I am a New the stories that they hold. Danvers has eluded me. Englander. The four seasons which mark New Eng- land life so sharply have dug themselves deep into me. In my desire to escape the confines of a small town— New England: the term feels appropriate, conjures which was really an attempt to escape the confines of images in my mind of autumn leaves and the smell of a too-small identity—I withdrew myself. It didn’t feel a damp summer forest humming with the life of birds like home, even if it was where my family and many and rain. Despite this, it would be more accurate to of my friends lived. Even if, when I close my eyes and located myself by the name of my watershed. New peer into my mind, it is whose rich forests and grey- England has a long cultural history (as long as they get blue oceans I see. For a long time I felt slightly out of when it comes to the history of colonization in North place on the side of the mountains in Colorado. It was America) but it is the natural history for which I feel too dry. The color palette was all wrong, especially in my deepest allegiance. When I locate myself by my autumn. The grasses were sharp and yellow, the rocks watershed I do so hesitantly, unsure if I have located were red, and in winter the sky was oddly clear and it correctly. blue.

The Massachusetts town in which I spent nearly all of But I learned to appreciate the place for what it was, my first eighteen years growing up is called Danvers. like an estranged lover falling for someone before the Before I left I was filled of dreams of wandering. taste of the last affair was washed from the mouth. I Disillusioned with the education system I felt as learned to see again in Colorado. There were new though the traditional means of leaving home—going subtleties of light on the hills, sunsets painted the to college—was unavailable to me. My remedy for clouds in such a way that could leave New England this was to plan a thru-hike of the Appalachian Trail autumn blushing, and a whole new host of plants and despite having no backpacking or true wilderness critters to get to know. Over time I learned to see experience. It was a dream that kept me going until, these more clearly and felt participatory in the mind by chance, I discovered Naropa University at the foot of the place. of the Rocky Mountains in Boulder, Colorado. I traded the sea-spray of the blue Atlantic for the red rocks Wherever I go that place is now a part of me. Now it and jutting silhouettes of the Flat Iron, foothills of the is not just New England forests and oceans in which I Rockies. think, and which think in me, but the wide expanse of the prairie, the sharp upward gaze of the moun- Since leaving home I have been something of a no- tains, and the douglas fir. If Colorado sunk so deep mad. Four years with the Rockies; a short but influen- into my bones, how deep is New England? How deep tial semester on the Dingle Peninsula in Ireland; and in me are the woods in Danvers where I used to go as most recently, my first foray into big city living: San a teenager in order to feel my connection to nature? Francisco. All are places, most of which I have come How deep is its history in me?

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Is it merely colonially deep in me or does it reach as which preceded the Sun. The Earth and all its life are far down as the Holocenic layers of my psyche? Or is the direct descendents of this star which scattered its it deeper still? Do I need more than just an archaeolo- elements throughout our solar system in a massive gy of consciousness to reach its depths or might I need supernova. The Earth cooled over time from its mag- the more penetrating vision of geology? Born from it, ma state, allowing the rocks to cool into continents, the bones of the Earth are my bones—so too must be and in the warmth of the primordial seas appeared the the bones of the place which nursed me into being. first cells of life. It remains a beautiful mystery how I’m not so interested in finding my place through the they got there. more prosaic and done-to-death history of the town of Danvers (which is still scarred by the tragedy of the Some of this new life, forced to adapt by changing Witch Hysteria that happened here when it was still environmental pressures, developed the ability to called Salem Village). Danvers, after all, getting right absorb life from the sun. These would eventually down to it, isn’t real. Its boundaries are imagined; they begin to cling to the stony continents and evolve into could be shifted with the stroke of a pen. Because I am plants, covering the barren ground with grasses and interested in what is real I am interested in “the Place,” trees. The life which stayed in the ocean grouped of which Danvers is merely the eroded topsoil of together to form multicellular beings, some of which industry. Underneath and around, still pulsing, how- chose to stay in the ocean, others following the plants ever sublimated into the unconscious of suburban onto the land to become mammals, reptiles, and birds. patterns, is the ecosystem. It composts into a richer soil that, without looking for it, can still be caught in The continents too were ever changing and shifting, glimpses when autumn comes and shakes the fiery drifting and floating and colliding on their tectonic leaves from the branches of trees; when wrens nest in plates. Mountain chains were formed in the places gutters and fight off that trickster, the blue jay; when they smashed and grinded together or where they the summer thunderstorms come to remind us that drifted apart enough to expel the great force of the we aren’t in control. magma far below Earth’s surface. These continents cycle around, coming together periodically to form We are emergent from the universe and from the supercontinents such as Pangaea. It was in this latest Earth. To not know the story of this place—the place formation of Pangaea that much of the New England to which I am native—is to be alienated from the geology was formed. Africa and Europe collided story of the universe and from those strata of psyche around the south and northeastern area of North at which my body-mind is the clay of this Earth. To America, the force of them pushing up the Appala- not know the story of my roots in place is, in some chian Mountains. It was this coming together and sense, to be divorced from myself. their subsequent drifting apart that forms the significant geological landmarks of New England.

This happened at a time before New England was New England—the name given to it by John Smith, famous for his affair with the native girl Pocahontas. It is more accurate to call this area the North Atlantic Coastal watershed. The watershed was shaped pri- marily by glacial forces, which first carved and shaped the land and then receded at the end of the last Ice Age and deposited silt and glacial till to form a sandy and rocky soil. The glaciers formed the major watercourse—the Porter, Crane, and Waters Rivers— which feed into the Danvers River before draining into the Atlantic Ocean. The three tidal rivers merge into the Danvers like the prongs of a fork, an aesthet- ically pleasing pattern. Having a poet’s eye means that Four and a half billion years ago the Earth was formed I am inclined to read this landscape as a living meta- from the debris left over by the explosion of the star phor of the Dao; the Great Ocean running through

Photo: Lightning Riverby Bill Liao Aontacht • 14 Volume 2, Issue 4 water, dividing itself up, creating the ten thousand the community of life which grows up around it and things. This is the basic structure of the local water- marks the territory of the region. It is the postal code shed, a subsystem itself of the Salem Sound which for citizens of the Earth. covers the surrounding towns within the larger North Atlantic Coastal watershed. Each watershed has its own Way, peculiar to its idiosyncrasies and distinct to its personality. It tells its The bare sound of the Riverway own story, always, to no one in particular. To follow through the water-mind, curves the Way of the watershed is to the follow the Dao. riparian—rushes and willow shoots; The watershed is freely manifesting in accordance aquatic thoughts—terrestrial articulations; with its deep principles which naturally follow the so like the terrain of which I live breathe course of the Dao—“the flow, drift, or the process of eat imagine love; my water-thoughts nature,” as Alan Watts describes it. The Dao is the conducive to blackberries and the powerful principle pattern or energy which things naturally wings follow. Trying to follow the Dao is useless. By intend- of red-bellied birds who eat them. ing to accord with it you immediately deviate, says a Ch’an text. Following the Way of the watershed, Where the water goes however, puts us directly in its flow. I will go: out to the broad-back sea or into the soil and sunlit air, pouring down in torrents on trees, sinking soft into branches and leaves, trickling pattering rushing drizzling, all the world aglow in its radiant sheen— then returning for a time to the Riverway.

As the water goes, so the world goes. The fluid mind, too, carves contours of landscape-stories and poem-places. The stream is barely a whisper now, listen. When the water goes, then the world goes and spills out the drying mind. The watershed is shared and inhabited by a multitude When the water goes, we too will go. of beings. Before the coming of the Europeans the But the Riverway remains. entire Eastern area of North America was covered in rich old growth forest and an astounding amount of biodiversity. Of the trees I know well are the black The watershed is the organizing principle of the life oak, red and other assorted maples, the pignut hicko- community. Every drop of rain that falls and seeps ry, white pine which can be identified by the thin into the land is drained into the watershed and trav- mark of silver on the underside of its needles, birch els, eventually, to the sea. It takes about two million and paper birch, and the ash and mountain ash (or years for a single drop of water to make the complete rowan). I have seen gray squirrels, coyotes, white circle from rainfall to groundwater, to river, to ocean, tailed deer, raccoons, chipmunks, skunks, red foxes, to cloud, and back to rain again. All the water, every house wrens, blue jays, cardinals, hairy woodpeckers, single molecule, makes this journey. This is why the wild turkeys, American goldfinches, cardinals, spar- care of our water is synonymous with the care of the rows, red tailed hawks, and the ever present crows. local Earth community. What we do upstream is These are the neighbors to the human community carried down the waterways; feeds the trees and who dwell invisibly among us. plants, fills the springs and vernal pools, nourishes the animals—including humans. The watershed defines

Photo: Falls of Clyde by Michael Drummond Aontacht • 15 Volume 2, Issue 4

When the Europeans came they displaced the native but waiting and I imagined one—whose size and Wampanoag people who made this watershed their shape defined it as something special, as though an home. Since then, and at the risk of turning the elder of the community—stirred wakefully beneath complexity of the incoming Europeans into a carica- my ungloved hand. I knew then that I belonged to this ture of villainy, the health of the region—indeed the forest and to this tree. I live in sublimated anxiety that entire continent—has been in steep decline. The the unprotected portion of the forest in which it forests of the watershed have all but disappeared, grows will one day, upon my return, be turned to their diversity of life lessened. They remain now in a more suburban housing developments. To lose it few patches scattered throughout the town of Dan- would be to lose a piece of my soul. vers which is now all but paved over and covered in suburban and commercial development. As if testa- I had, at the time, no articulation of these thoughts ment to the resiliency of life, the native non-human yet, and didn’t return until it was summer and walking community carries on, humming unseen with vitality into the shade of the canopy was like walking into a despite being forced to the remaining open space hidden world. The vibrancy of the color struck me, “reservations”—not unlike the fate of the indigenous the curve of the land underfoot, and the low cliffs people of the country. which looked out to a sea of ferns, perpetually cup- ping its ears in listening to the croaking bullfrogs in the pond down the hill’s back slope. At the edge of the cliffs people had thrown bikes to the bottom, a practice, I was told by a man I met walking there one day, which had gone on for decades. Despite the litter, I knew then what was unspoken in me last winter. This was my home.

I came in all weather, sometimes loving the sound of rain on the leaves and not caring how soaked I might get. Often friends would come with me, some seem- ing to want to recover that playful sense of youth and fight with sticks or wrestle. Other friends were more sympathetic to my need for silence and we filled our senses together with the artistry of the Earth. Other times I came alone, walking the two miles from home just to spend an afternoon sitting under a tree, walking I too have been forced into these too few wild places. on a kind of ground more contemplative and rhyth- It is in the wild—where the ecosystem functions in its mic than a sidewalk. The change of seasons here integral and complex unity of creative intelligence— became apparent. I watched the changing colors of that the soul takes its roots, deriving its nutrients from the leaves in autumn and the slow push of green the rich humus of decaying leaves. Instinctually driven shoots in the spring—such intelligence to know when toward the discovery of soul I became a frequent they are needed! visitor in my adolescent years to a place I simply called “the woods,” known officially as Rocky Hill Even when it was bare of leaves in late fall or winter Circle Open Space. the woods charmed me and refreshed me. I tried to return the gesture by caring for it as I could. I picked I have returned here nearly every time I visit home. up trash, tried feebly to restore the damage done by The first time I visited was in the thick of a blizzard ATVs and bikes, and one day spent an afternoon which whitened out the town and closed the schools. chasing off teenagers who were trying to light a fire. I Such a remarkable thing, the forest covered in a foot was aghast one day, coming from school, to find large of snow, its contours erased, its paths indistinguish- swathes of the forest charred and smoking, tree trunks able from the low bracken which lay hidden. Walking turned black with soot, and the ground still warm could be nothing other than a meditation on cold and from the fire. I still don’t know what caused it, but the careful falling of feet. The trees seemed sleeping

Photo: Lynches River by Wesley Tyler Aontacht • 16 Volume 2, Issue 4 suspect it was done by the kids who come there to riverway to return to because the place breathes on in party and drink. me.

Although I have traveled on, found at least two or If I close my eyes I can nearly feel it there now. The three places where I have tried my best to live within trees still standing there in silent meditation, witness their participatory rhythms, this watershed and these with the stones to the life of birds and deer. All of woods are undoubtedly my bedrock. There beneath them living and dying together, blessed by the rain all the strata of Colorado mountains, the Irish hills and which chatters on the surface of the pond and disturbs lakes, and the chaparral and azure blue Pacific ocean its reflective surface. It all goes on, telling its own of the San Francisco Bay—this place lingers on below story, in its own language, to anyone who will listen, the falling leaves of my heart and mind where it hoping perhaps that some passing soul might come its composts away, decaying and sprouting, continually way and tell the forest a story for a change. awakening in me. And then there isn’t a forest or a

The OZ OBOD Assembly 2010 23rd - 26th April Australia

Aontacht • 17 Volume 2, Issue 4 Article by Nigel Dailey (Astrocelt) Australia: Spirits of Place

A Journey With Photographs Previously Published in “Serpent Star” To be able to get to know the spirits of the land in those to the galleries to marvel at the Aboriginal Australia when living in the northern hemisphere artwork; to view the captured spirit expressed ab- takes time and patience. In itself a large continent yet stractly on canvas. Or even the first visit to William I have come to know a fraction over the years during Rickets Sanctuary in the Dandelions ranges, as he short spurts; undertaken mostly while visiting the himself in the waning of his years worked with agile family who have resided there for a considerable time. purpose on what became his final sculpture and Of course visiting and returning within a family unit perhaps master piece. My thoughts were far removed from a long period of absence creates its own difficul- from the nearby confectionary store which sold deli- ties, as psychologically one slips back into the family cate mouth watering items, which took one of the structure. Associated siblings appear strangers yet chaperons interest to wander down memory lane and familiar. It is against such a background which became back to the northern hemisphere. the starting point. Nonetheless the visit to this lovely spot enabled me The first visit although not the first, to the Southern to concentrate the senses, that became naturally Hemisphere, leaving commitments and formalities switched on, to the visual delights, unfamiliar smells behind. It becomes only natural being enticed to the and sounds held in a magic, yet protected bubble, wonders this land holds, I’m keen to get to know which I didn’t want to burst, even when the nearby another kind. Yet one is limited and up to a point traffic became a distant blur of sound penetrating the restricted on short trips such this and indeed the walls from the outside. Re-heating of the land as a others as into the city of Melbourne to view the floral spring tropical mist visually shows itself, warming and and fauna held within the botanical gardens. Even caressing the bones, thoughts of autumn in another place and time becomes eradicated. As I approached the pivotal part of this circular round, a small enclo- sure space called, a natural hallow within a raised bank. William Rickets had blended this area creating a bridge between the worlds. One enters as emotions rise as connections are made to unseen rhythms from outside ones body normal perceptions, taking one into a temporary ecstatic state, which is beyond all logic and reason. Is one starting to connect to the land? Later on I’m taken from the clutches of the city, to be shown a very small area of the countryside of the south eastern proportion of Australia. This entailed travelling towards and up the coast into New South Wales on the , stopping and staying at preselected points. One recalled vividly the view overlooking Disaster Bay, a deserted golden beach of sand surrounded by natural woodland, before moving onto Merimbula. The sight of pelican in the wild, while staying overnight there was a delight to behold, which still lingers in the memory. As do the gentle rolling hills which reminded one of south west Wales in the Northern Hemisphere. Heading towards the Ricketts

Aontacht • 18 Volume 2, Issue 4

revealed its inner secrets of the bubble once trapped inside. Smooth internal surfaces masterfully designed, beautiful stone interiors shaped by the air trapped within its once molten form. Some are large enough for the adventurous to climb into, if one wish to step or be seated to travel back in time. Unlike the watery bubble of emotions with its transparent thin veil, one can be held within another kind of bubble with its solid walls of stone. Indeed it acts as a natural kind of sense deprivation tool unlike any specifically designed machine today; it becomes Snowy an experience as timeless as the earth itself, from a human experience perspective. Even though I had snowy mountains the following day through the thoughts of experiencing the night there this was Wadballiga National Park, was a wonder to behold as unfortunately impossible at the time. the days heat rose in early spring. We did not have a picnic at the summit as no one The eucalyptuses trees released their scent into a blue disappeared. This was saved until we returned to the cloud of haze which hung mysteriously above the beginning of the climb, only to be mocked by a pair forest. Once again the emotional senses rose to spirit of cockatoos from a branch within a nearby tree. me off into another world. The white clad snowy Although another form of Hanging Rock was mountains in the distance and Mount Kosciusko observed on the return journey, Aussie humour I called. Quite a contrast in temperature and flora and guess, but this brought a few more different bubbling fauna experienced from the coast in spring to the giggles to the surface too. heights of the mountain, the temperature fall The intervening passing years as other members of the between then, combined with the six foot snow family visited on a much longer timescale then mine. drifts still in evident by the roadside. Indeed playing I had always been thoughtful about a picture of the in the snow within less than 48 hrs of the senses Red Centre which took pride and place within a having been caressed by the heat and view of Disaster members living room. Although one had returned in Bay is quite incredible. the interim, but not travelled as widely as previously, The latter climax was being whizzed off on a smaller circumstances didn’t allow this on the occasion, apart drive south west of the city of Melbourne and out to from the normal tourist haunts, like Philip Island, to Hanging Rock. It was quite an experience, volcanic view the penguins there in there barrows on the rock rose up from the flat plain surrounded by Cliffside. I was certainly impressed by the eucalyptus trees each one held within their own conservation measures which had been taken here to space, while not encroaching on each other. The protect the natural habitat here and elsewhere we had climb towards the summit was pleasant enough, apart from this small party being alone here, it held its own special silence. Yet, I was very ill prepared for the wonders my senses was about to witness once the upper heights had been reached. An area of beauty and magnitude, regardless of the views across the plain to the distant horizon in any direction one cared to look. Weathered stone intermingled with pathways between exposed volcanic rocks released from the earth millions of years ago forms this magnificent edifice. Natural elements and the passage of time have released its secrets to human- ity to wonder at, and experience. Jagged rounded pinnacles of stone have exposed their inner secrets of sacred space. Weathered pinnacles of stone have Hanging Rock

Aontacht • 19 Volume 2, Issue 4 visited. Plus a return trip to William Rickets much more difficult. However this was made up by sanctuary, this had now taken on a different persona the peace, silence and tranquillity the place and its with the passing of its founder. Yet the sculptures had surrounding area held. Within our modern world its mellowed and become an integral part merging more not often one can remove oneself from manmade fully and blending into their surroundings. However, noise and place oneself in one where it is absent apart the curiosity which I had developed surrounding the from the natural sounds associated with a place. In- picture remained unsatisfied. deed sleep deprivation up to a point also heightens Unsatisfied that is until the last venture to the the human senses to other neurological possibilities. Southern Hemisphere it too is joined in my personal Irrespectively we make our way up the steady climb opinion about getting to know the “Spirit of Place” having been accompanied by three kangaroo which more intimately. Unlike stories one had heard of finally sought out the shade as the days heat increased. previous exploration undertaken in ‘Carla the The age and purpose of the paintings/rock Art is not Cortina,’ into the outback, ours was undertaken in some style using a 4WD. Perhaps too in what could appear to be with very little organisation which was subject to change in less than 24 hrs notice. There was a set plan laid out, but this soon went by the wayside. It started off very well, with an early start, but within a few hours we realised some fundamental flaws had crept in. We soon realised the maps and later the food purchased for this little trip had been left behind, in an adventurous spirit we did not turn back to retrieve them. Ahead of us was forty eight hours of constant driving between three people. This would take us along the stopping of at the Dingo Apostles, to view the remaining limestone stacks. Continuing through Adelaide in the early hours, a known, it’s been suggested these relate to the Dream- right turn north towards Port Douglas, through the time or ceremonies which may have been associated Flinders Ranges towards the Onondaga track. As we with the site. The cave is in sight of two peaks in the progressed the signs of civilisation became sparser, east which represented two ancestral companions less travellers, and the countryside slowly changes to who camped here during the Dreamtime. The story low scrubland. deals with the introduction of the Adnyamathanha The second stop was to view the cave paintings at kingship system, together with the matriarchal line of Yourambulla in the Flinders Ranges, to actually expe- decent from either Arraru or Mathar. Similar to the rience the story they might have portrayed is perhaps Celtic Myths the landscape reflect stories in specific areas together with a worldview on how a landscape can be interpreted, all have their own beauty, magic and special personal feelings associated. The travels continued through Lyndhurst, population 30 on most days, and onto Marree where we joined the Oodnadatta tack through the Pedirka Desert. That time we followed the old Ghan railway route from Adelaide part of the way. We were amused someone had taken the time to reuse the railway sleepers on a raised embankment spelling out an anonymous message to passers by “Are we there yet?” Further on, skirting pass the largest and lowest inland lake, being Eyre, reflecting white in the sunlight through the haze, having transferred into a huge expanse of salt. Lake Eyre Passing William Creek, a local human watering hole

Aontacht • 20 Volume 2, Issue 4 for travellers on the track, where civilisation impinges also at Uluru, Tnorra or Gosse Bluff, along the Marlee on the senses with all sorts of messages on a verity of track through a different landscape whether it indige- writing material to amuse those who have time to stay nous inhabitants living there reflected a special rela- and stare. The landscapes changes from the sandy tionship via a managed landscape which oozed with white appearance into soil of more reddish complex- something I have never felt before or since in my ion as we begin to enter the red centre. A day before travels since. Additionally the wonder of the sixteen passing this way, it had rained, and pools of water foot termite mounds being caught in-between the temporarily laid on the track, although the desert was sunset on one horizon on one side and the encroaching not out in bloom yet. However the pools hid dangers, darkness of the night on the other. Together with the which we were to find out soon enough, with our first magic of a “tea stop” in the middle of Diamntina dirt blow out on the rear tyre, as sunset approached. road, in Queensland, to view the three hundred and Again not being perturbed by the situation, the red sixty degree night sky, within an uninterrupted hori- landscape intermingled with the stunted bush in the zon in total darkness. As Orion appears to become a failing light, held in pure silence apart from ourselves; sauce pan from this southern point of view, yet the the beauty took on an indescribable sense of magic two Magellanic Clouds and the Southern Cross, was and uniqueness. Something which is very hard to superb and indescribable to view! describe but can only be felt individually, as I began All was a beautiful experience in learning how to feel to realise the importance and the memory which the the “Spirit of place”. The memory and feelings are still picture of the Red Centre held many miles away. clear; the same can be applied to a later gathering on This was the start of a journey of a lifetime for me the beach outside Melbourne afterwards with this which brought me closer to getting to know the named Grove too. We will have to do that again “Spirit of Place” not only in the Pedirka Desert, but sometime real soon!

Aontacht • 21 Volume 2, Issue 4 Article by Morrigan “Morri” Sidhe Nature and Nurture The Art of Creating Bua

“Spirits of the Land” connotes different things to or place (its nature) and bua is the power that is different people. For some, it is specifically a reference absorbed by an entity or place (what is nurtured). I to those non-corporeal beings that inhabit specific do not distinguish between entities and places in my places and act as guardians or personifications of the animist view - they are all spirit therefore they are all place. For others especially animists, it refers to the entities. Everything that exists has its brí and its bua. spirits that inhabit the inanimate aspects of the natural Recognizing the brí in things is one of the foundations world, things like rocks, rivers and mountains. I define of magical practice. Those who use magic in spell Spirits of the Land a little differently -- for me, Spirits work or ritual choose certain things to include in their of the Land are all those who exist in this world, in the workings - like crystals, herbs and symbols - based on realm of Land. These can include Otherworldly be- their inherent properties, their bríonna. Those who ings who spend time here, it includes the natural do things such as charging or cleansing ritual objects landscape of rock, water and plants, it includes ani- are infusing that thing with new energy and power, mals and, ultimately, it includes people also. Every- they are building the bua in the object. Druids who thing that is created by Nature here is a Spirit of the have chosen to learn about trees, for example, are Land. This is the basis of my unverified personal gnosis learning about their brí. This is an essential part of a (UPG). Druid’s education. What we do not seem to speak about very often is creating or maintaining the bua of Many of our Ancestors are affiliated with certain the Land. places, such as Boann and the River Boyne, and it would seem reasonable to suggest that the easiest way People who have seen me at conferences or camps to connect with those Ancestors is to visit these will know that during any break I will go outside. I places. I have never felt unable to connect to my will lie down on the grass or even in the snow, I will Ancestors because of my inability to visit such places, hug trees and I will talk to birds, bugs or animals as but I have no definitive answer regarding why that well as people. What I have noticed is that while a may be. One possibility is that my focus has always small group may gather around me, most will still been around the myths of the Sovereignty Goddesses. choose to sit, stand or kneel. The majority of the rest One of the most famous of these tales is that of Medb of the group will congregate in the designated seats Leathdearg and the sacred marriage she demands for such as chairs or logs. This is normal. This is what we any man who would be King of Tara. Other tales are socialized to do. We are socialized to do this to include Niall Noigallach who makes love to Flaithius such a degree that people will judge you harshly for to assume his kingship and Lugaid Laigde who must sitting on the floor or on the ground. I once had a clerk do the same with an unidentified sorceress to become who expressed that she could not respect me as a boss king of Ireland. What these stories all have in common because I had sat on the floor to speak to her when I is an emphasis on an intimate relationship between introduced myself to her on her first day. She did the King and the Sovereignty Goddess. The lesson for eventually overcome this, but I found it very interest- me in these tales is the need for people to not only ing that her first reaction was to consider me unwor- develop a relationship with the land, but for them to thy of respect. I can only imagine how much worse it develop an relationship -- a relationship that would have been she had witnessed me lying down on reflects love, nurturing acceptance and commitment. the ground at lunch! Many modern Druids approach the concept of sacred space and sacred places using the concepts of and I routinely lie down on the ground to interact with the .. Brí is the inherent power that exists in an entity land and its inhabitants. I routinely hug, caress, and

Aontacht • 22 Volume 2, Issue 4 kiss trees, plants, rocks and even the water in rivers careful in winter, frostbite is not a good and lakes. I spend time with these things in a very thing!). The experience of feeling snow melt physical way and I treat them as I would a lover or a beneath your body is incredible and is a pro- friend. I do this because I want an intimate relation- found way to experience how your energy ship with them. When I do these things I focus on the brí that exists within them and I deliberately infuse influences the world. I use a huge cloak to go them with the energy of love, respect, gratitude, out in my garden without any other clothes acceptance and caring. I consciously work on building and I spread it over me so that I do not offend the bua that they need. I am giving them more power, the neighbours! just as I take power from them to feel grounded, mediate or work magic. and talk to it. I have several trees on my property who are good friends and I think that we are missing out when we avoid contact with the ground, the water, animals, birds, fish and insects and with the souls who exist within them. We lose out when we do not exchange our energy with the Land and the spirits that reside there. I think that we have a responsibility to nurture the Land with our brí and bua. I think we have a responsibility to not only exchange our power with other entities, but to also offer our power without exchange.

Creating bua is not difficult. It happens naturally whenever we interact with the Land. The art of creating bua is focusing specific energy and consciously sending that energy to the Land (and other spirits also). Here are a few simple things to try in order to develop your skill in the art of creating bua:

whenever you can and send specific thoughts, emotions and power to it. Lie facing up and then lie facing down. Look at the world through this “new” perspective. You will recognize it from your childhood. You will see things that you have not seen for many years. Watch the clouds, watch the birds, watch the insects and watch Morri and Tree Spirit of the West Druid Gathering 2009 the plants. You will feel the Earth beneath you Photo by Chris Witshyn and you will be caressed by the gentle, sooth- ing energy of the soil and plants beneath you. guardians. I make it a point to visit them daily Feel this caress along the whole length of your and hug them. The act allows me to have full body. You can send the Earth all your desires body contact with the tree. I listen to it. I offer for her to be healthy. You can give thanks. it my energy; I find that trees are very appre- You can nurture your bond with that space ciative of this in winter. You can form a and discover that you have a relationship with significant relationship with a tree over time if it. You can do this in winter also, this is the you do this. You will find that you understand time that your space needs your energy the the nature of the tree and its unique soul in most. If you are brave try it without your the process. I recommend talking aloud to the clothes on, both winter and summer (just be

Aontacht • 23 Volume 2, Issue 4 tree at first, but spend some time in silence patible with the place. Don’t pull all the brí with it also and try to hear the sap flowing from a place for your working and then give beneath its bark and the whisper of its leaves. nothing to replace it. Make sure that you are being respectful to the spirits that exist there in and that you are focused on building a relation- your garden, in your park or in your sacred ship with them. places. I have a magpie who loves to chatter away, chickadees who talk to me while they When you leave a are resting in the lilacs, cats and dogs from all physical offering to anything, make sure that over the neighbourhood who come to hang out the brí of both things are compatible. Entities daily, and plants that thrive more when I talk need physical energy as well as the energy you to them and caress them. The majority of the offer through your focused will. Leave some- plants in my flower beds are perennials and I thing that will nourish them spiritually or enjoy having a long term relationship with each physically. It can be food or an object that has of them. I do plant some annuals, but the significance and power. Always give back as relationship with them is short-lived and less much as you take. This is why many Native satisfactory for me. Try planting a perennial in Americans will leave tobacco when they har- your home or garden and creating a long term vest sweet grass in the wild or crops from their relationship with it . You can invest it with bua farms or gardens, and why they will leave over time, and you can see what a difference it offerings for the animals that they have hunted, makes for the plant. Whenever you can, touch trapped or fished. They are replacing the ener- them. Feel the texture of fur, feather, petal and gy of what was taken from the Land. I believe stem. Get to know them by physically being that one of the reasons that our ancestors left connected to them in a gentle and nurturing so many offerings in rivers, lakes and wells was way. Like the trees, send them your love and because they were building bua for the water gratitude and send them strength to survive the that nourished them. winter and to thrive in the summer. Once you start to focus on knowing the land and the Wade into lakes and spirits that reside there by committing to interacting rivers, sit or lie on the bottom and feel the with them physically, you will have started the journey to developing a relationship with them. The more water surround you. Focus on the water time that you spend with these spirits, the more around you, and the myriad of plants, fish and intimate the relationship will become. You will begin other creatures that live there. Splash, drink, to understand them in a way that you never thought relax and learn all there is to know about how possible and you will understand what energy or offer- the water there moves across the world and ings they need from you to strengthen their bua in a through you time and time again. Give thanks way that honours and respects their nature. You will for the thing that we cannot live without but discover that you have become a key element in creating and maintaining a world that supports the often take for granted the most. Spirits of the Land rather than one of the humans who The energy you destroys them. You will be connected to the Spirits of the Land and you will a Spirit of the Land. send out to any of the spirits in the Land will create bua. If you use the earth to ground out negative energy, be sure to invest it with posi- tive energy to keep its bua balanced. If you have a particular place that you use to perform ritual, magic or even simple meditation, pay attention to its brí and invest bua that is com- Aontacht • 24 Volume 2, Issue 4

Poem by Shaun William Hayes (Phagos)

I stand before the Oak And become the forest

I step into the fire My sparks are the stars

I leap And become the sacred wind

Aontacht • 25 Volume 2, Issue 4

Short Story by R.M .Carr (Candlesprite)

but cool, autumn breeze shivers the dry Time seems to stand still. Between the birth of the leaves of the oak tree. Its thick branches sweep out in oak tree and the falling of the acorn perhaps 500 seemingly random crooked arms; protective, and om- summers have passed and yet, to the man and the nipotent. The wide trunk provides a rest for the woman, it feels like no time has passed at all. At the weary, its hollow heart a shelter from rain, snow and same time they both feel youthful and aged, caught sun, and a home for a myriad small creatures. Indeed, between acorn and oak tree. The man speaks “thus it there are nooks and crannies, high up, where barn has always been, my love. Our ancestors have roamed owls are wont to nest and breed during the summer this land for as long and the ancestors of this oak tree. months. On the western horizon the sun is setting, Our existences are entwined past, present and fu- casting a golden light upon the old oak, creating ture.” Once again the woman smiles, benignly. She shadows that caress the earth, and the light breeze understands her companion; their thoughts are inter- shimmers with rippling shadows as golden-brown twined also. She responds “so it has always been and leaves fall slowly, solemnly, from the crooked branch- will always be so. It is the same as with you and me. es, floating to the ground with ritualistic union. Faint I will take this acorn and plant it in a special place as stars are already beginning to pierce the darkening a reminder of this moment that we are all connected canopy of the blue eastern sky. Upon this land, for as one, with the oak, the land, and with the universe over ten thousand summers, this oak and its ancestors above as our witnesses.” have graced the seasons with their beauty, and will continue to do so into unknown tomorrows. Her partner also smiles and leans over and hugs her. “I can think of no better tribute, for just as you and I Beside this particular oak tree on this evening there have afore time tasted of the seeds of the oak tree we sits two people; a man and woman. There is no-one have thus become entwined with its fate and of its else around to bear witness to the sensations and offspring. Likewise it will guard over the children we beauty unfolding before them. The man, lightly have nurtured until the end of days. Our people will bearded and well-seasoned by life’s experiences, but guard and protect the sacred oak groves just as they with a youthful twinkle in his green eyes, runs his have guarded, protected and provided us with shelter fingers through the loose soil at his side. He picks up and a staff to lean on in times of need.” a brown acorn, which has managed to escape being eaten by jay and squirrel, and wonders at its simple The woman stands up and raises her arms to the structure before looking up into the boughs of its darkening sky. “So may it be” she intones. The man parent and then passes the acorn to his female com- also stands and joins her and responds “so shall it panion. The woman, whose youthful demeanour always be so.” And then, with no further words, they belies her physical age, takes the small brown acorn, leave together; she with the acorn clutched in the thanks the man, and smiles with her eyes the colour palm of her free hand and both of them humbled by of a blue summer sky. Her red hair is tussled by the the experience and the power they had shared with breeze and reflects the sunset in the west. the land and oak tree.

Aontacht • 26 g Volume 2, Issue 4

Article by Maya St. Clair (Cuardai)

At first I wanted to writeb an article about how people My course of action may seem a little extreme to living in a land not of the spirituality they follow can people but it felt right to me. The first thing I did was integrate that spirituality with the unfamiliar (to that to read about the history of Kuwait, I read about their spirituality) land they live in. I decided to send out a culture and their worldview. I tried to get an affinity questionnaire to people asking for their experiences. for them and how they think (I am half Kuwaiti but It was then that I realized that it was different for I was raised in a very Americanized house with almost everyone. It was then I decided to write this from my no exposure to Kuwaiti culture). point of view, my own UPG. I tackled the land next. I learned the geography of the Trying to find the spirituality that I felt drawn to was land, how it looks now and how it used to look not easy. I floundered around for quite a while, Wicca, hundreds of years ago. Kuwait is mostly desert now witchcraft, then Celtic paganism and Druidism. with parks in the cities and greenhouses where fruits Through my search I always felt drawn to the Celtic and vegetables are grown but hundreds of years ago it Pantheon and culture (I’m half a mix of all the Celtic was actually somewhat green. I went out into the cultures) but even when I settled on Celtic paganism desert and tried to contact the spirits there, I also and Druidism and started to study and practice it looked into what animals can be found here and what seriously, I always felt like something was missing. animals used to be here and are now not. I learned where the points of power are and learned to incorporate them into my rituals. Now when I do a ritual or meditation I ask the permission of these spirits and invite them to join me, this makes my experiences much stronger.

A powerful example of this was a meditation that I did back in July 2007. I thought I would share my experience from my journal.

“Going into the desert for this month’s meditation meant that I had to go at night since it is July and the Spot of Power weather now is hot even at night. I had something on As I went deeper and deeper into my chosen path and my mind that I wanted to meditate on. It was a myself I started to wonder. Could the fact that I was dream or vision (I didn’t know which it was) that I living in a land that is not Celtic be the reason I have had when I was sick with the chicken pox two weeks this feeling? If it is so, how do I reconcile the spiritu- ago. I was very feverish and that is why I can’t decide ality that I follow with the land that I live in? if it was a real vision or a dream.

Aontacht • 27 Volume 2, Issue 4

I saw myself walking in the desert, and it seemed like crying and that is what brought me back. I sat there I was looking for something. It was something thinking about what my ancestor had said and the last important and I was supposed to have it with me only scene with my mother and her sisters and mother. I lost it, or I never had it to begin with and I was All my aunts had male children and among them supposed too. only my mother had a daughter and that daughter I sat down on my blanket. Greeted the spirits of the was me. I realized that I was the only one who could desert and asked them for assistance on this keep the tradition alive, the only one that the tradition contemplation. I asked if they could help me can be passed too. I realized that I had run away from determine whether what I saw was a vision or just a it to punish my mother for past grievances, what I had meaningless dream brought on by the fever. And if it not realized that I was also punishing myself and a was a vision can they help me determine the meaning? whole line of dedicated women who came before me. I closed my eyes and went seeking into the desert. I I gathered my things and thanked the spirits for stayed there for what seemed like an hour but I giving me what I had asked for. I also left an offering couldn’t get a feeling either way. I decided that of milk and bread for them. As soon as I got back perhaps I was not supposed to figure out what it all home and not really caring how late it was I called my means and was just about to open my eyes and get up mother and told her of my vision when I was sick, of when I felt a tap on my shoulder. I opened my eyes what the guardians of the desert had allowed me to see and looked behind me and I found my ancestor. She and what my ancestor had told me. She told me that motioned for me to follow her and I did. We walked she had been resigned to the fact that the family in the desert for a while side by side, then we came tradition was going to die with her and her sisters upon her tent, I turned to her to ask her why were here since I was the only daughter and I had shown no but she was no longer next to me. I looked around for interest in the family tradition. She told me how sad her and found her in her tent talking to a little girl. that had made her feel but that she knew that she Teaching her about the family history and tradition could not force the issue, it had to come from the heart and telling her that what she is being taught now she or not at all. I told her of my decision to start learning will one day have to teach to her daughter. the family tradition along side Druidry and I could feel the waves of happiness coming from her even over I felt dizzy so I sat down on the sand and put my head the phone. between my legs, then when the world stopped spinning I lifted my head and I was in my maternal I have a long way to go but I am glad I am starting grandmother’s house. She was there and she was the long road, I guess better late then never.” young and with her was my mother at age 10 I think and her sisters who were a little older. My I learned after that how important it is to incorporate grandmother was telling them about the family the Spirits of the Land into everything I do. history and teaching them the family tradition. She Meditations become stronger, and rituals more was telling them to pay attention because one day meaningful. I hope my experience can benefit others. they will be teaching their own daughters this. Then the house was gone and my ancestor was back, I felt her voice ringing in my head telling me that what I had seen when I was sick was a vision that she had sent me. That the thing I was looking for was my family tradition which I had pretty much ignored all these years. Then she was gone too.

I suddenly opened my eyes and realized that I had not c moved from my place on my blanket at all. I was also

Aontacht • 28 Volume 2, Issue 4 Article by Jenn McCormack (Eadha)

Growing up in a family that never settles down, by Perhaps the most important thing about Cymraeg is the age of twenty-one, I had moved fifteen times and that it is very much -- I don't just mean alive in travelled most of the US and some of Canada, Mexi- the common sense, that it is still widely spoken or co, Ireland, the UK and Italy. When I finally made the that there are native speakers. I mean alive in a more move to Wales in 2006, it was a homecoming of soulful, earthy sense--that Cymraeg is deeply rooted inexplicable arrival, as though I'd been waiting for in locality, in native landscapes, in actual terrain and lifetimes to return to the beaches and mountains of the flora and fauna of those bio-regions. English has Eryri and Ynys Mon. This was my first time living lost this for the most part--it is a dead language when abroad properly, so it became an every-day task to you think about how disconnected it is from the learn what it means to be native to Cymru. Learning physical, phenomenal universe. This is not so with the to be native meant a number of things but the most Welsh language. For example, the idiom for "up" (i instrumental in aligning my mind and body with the fyny) is literally translatable as "to the mountains". actual Welsh places and peoples was learning to speak Now obviously this is archaic and if you said "i fyny", Cymraeg to fluency. everyone would understand it as "up", not "to the mountains", but when you think about it, to go up in Language is a treasure-house of knowledge, a window the Welsh landscape is to literally ascend the moun- into the mind or genius of place and people. As tains and hills, to rise above the lower valleys and anyone who has learned a second language will tell behold the rolling vista opened before you. Cymraeg you, speaking a different language "gets" to you--you is full of land-rooted idioms like that, no matter how think in different patterns, you understand in different archaic. ways, you dream in different depths--even your mouth speaks with different muscles. Therefore, it was through the language I began to experience Wales, and not only Wales, but in turn, I began to see Great Britain, and ultimately the world at large, through Welsh eyes. It's something subtle, that happens all the time without much noticeable difference from one day to the next. Then one morning you wake up and realise how different you've grown. So it was, as I ate local produce, drank local water, walked local hills, and talked to local people in the local dialect, that my perceptions changed. Gradually I learned idioms that are not translatable into English, and with the language came customs, courtesies, ideas and habits connected with not only being a Welsh- speaking Welsh person (Cymry Cymraeg), but also Drws y Coed, a couple miles from my home in connected directly to how best to live in Wales, as a Snowdonia, North Wales place. How the weather changes or the birds migrate, So as I learned Welsh and took myself off into the how the tides turn and how people have managed to hillsides and mountains, into the river valleys and survive for tens of thousands of years out in these rocky beaches, the Welsh mind took root, like a seed, rugged, ragged mountains. transforming my understandings of Self and the world

Aontacht • 29 Volume 2, Issue 4 around me. It became imperative to learn the land- is not some separate reality from the "spirit" world as scape--what were the wildflowers, the call of owls our dualistic, monotheistic worldviews tell us. If you through the valley, the smell of gorse and heather and look at the world as truly animistic, as truly full of life bracken, the tree leaves and bark, the nests of differ- and spirit, you can no longer distinguish between ent creatures, the way the mountain streams flow like "tree" and the "spirit of the tree"--although in our milk from motherly breasts, and most of all, the wild perceptions (for example, with the Second Sight) woeful wind crooning through rushes, reeds and sedge there may be a distinction. Ultimately, the individual on a dark rainy night. Wales has become as deep a part spirits of a place are of me as my native America, and not without con- -- scious effort on my part--as well as the part of all so the birch tree is "birch treeing", the rock is Cymric inhabitants (including the more-than-hu- "rocking", the bird is "birding", the earth is "earthing"- man). -all modes of being and awareness different to each other. Humans are "human beings"--"humaning". In Turning my thoughts now to spirits of the land, I am this way, we too are spirits of place. We inhabit this filled with two understandings. The first is the world as beings just like the rest of the universe--we , the genus loci, which I understand more as belong here, and we should not forget our own place collective consciousness, or interconnected awareness. in the array of wild minds, hearts and lives of the This is not just vague philosophical musings, but living Cosmos. directly connected to the living ecosystem of a place. An ecosystem is made up of multiple parts all inherent to the whole, depending on each other for survival and completion. Each part of the ecosystem has a perspective, an understanding (however unconscious it may be compared to human sentience) of where he or she fits into that ecosystem. The fox knows it must eat rabbits--not too few or the fox would die, but not too many or else the fox would also die from the lack of rabbits. To human morality, it's not a very pretty place--the food chain, the cycle of life. In one sense, I sometimes wonder about people who "like Nature"-- for myself, it is not something to be liked or disliked- -it is simply inherent to our existence, just as the fox and hare, or bacteria and decay, or like gravitation and The wild west of Wales, from atop Yr Eifl, a local mountain the way the solar system stays together in its wild This is how we are native. As Zen philosopher and orbits. So in one sense, the spirit of a place is the spirit entertainer Alan Watts once famously said -- "You or natural essence of a bio-region or watershed (I use did not come into this world. You came out of it, like "watershed" here in the American sense). And you a wave out of the ocean. You are not a stranger here." cannot have the collective "spirit of place" without We are all native to a place, to a landscape, by birth, the individual of place, without those individu- but birth does not happen just once in your life, at the al nodes on the greater interconnecting Web. start of it. Birth is happening all the time, with each inhale and exhale, with each passing moment as we By , I am making a new understanding live, die and are reborn into place and time. of the phrase than is commonly perceived. The New Age and Neo-Pagan idea of "spirits of place" regards , where-ever that may be externally. Being them as elementals or little fairy beings, gnomes, native thus happens on many levels. There is the place sylphs, undines, etc that inhabit a place. Although I of our physical nativity--where our mothers gave can see the value in defining "spirits of place" in this birth. And there are the places of deep nativity, that way, what worries me is that it remains disconnected. is--the places we have lived and grown, shaped and The spirit of a tree is not separate from the tree--it is been shaped by, that get under our skin and move us the tree itself, inherent to the tree's vitality and exis- into new territories of the Self. But what is often tence--and in the same way, the physical growing tree forgotten is that there is the place of our soul's nativity

Aontacht • 30 Volume 2, Issue 4 too--not necessarily any actual single place out in the Celtic spirituality in a "non-Celtic" land. But in my world, but a place within, a core at our very centre case, perhaps I was lucky. Wales taught me how to from which we move and live and have our being. be fully present, how soul and earth cannot be separated and how becoming native meant becoming What I didn't know when I first moved to Wales is more fully myself, inhabiting my body and my senses that my real quest was not looking for a home, like a like never before. Having returned to North Carolina house or culture or country--but for the home of my has been like kissing for the first time--powerful, Self, for a more fully inhabited way of being in the hypnotic and ecstatic. Nativity is about intimacy, world as an individual. As my mind melted into the about making love with a place, from soul to soul, Welsh psyche, dissolving my old concepts and ideas mind to mind, body to body. Yes, very sensual! By of who I was and who the world was, I soon learned making love, I mean with partici- that to truly come home, you must home. pating in life. For over three years I had been making You must learn to be authentic to your own innate love to Wales -- exploring her secret groves and open nature, your own niche in the soul of the world. The hillsides, gardening with native plants, eating local "hiraeth" so often talked about by Welsh bards, it is food, walking to ancient ruins of cairns, dolmens and not just an intense longing for homeland and place -- hill-forts, speaking her language, dreaming her myths, is "hir" (long) and "aeth" (from the verb "to loving her people. And so, I am learning to do the be") -- hiraeth is , but even deeper, same again here. hiraeth is actually itself -- allowing longing to fully embody its heart-breaking anguish through every cell and membrane, organ and nerve of your body. Terrifying, to lose control to such total, complete longing, but there is wisdom in this. Hi- raeth is the path from longing to belong to itself, the path to true nativity.

Eno River, North Carolina, USA When I found myself back in North Carolina, I discovered that I had created a way of life while in Wales, a way of seeing the world that compelled me to participate in and tend where-ever I am. After three years of working so hard to get to know one place, now I was a stranger in another--no matter how long I'd lived there in the past. Recently, I returned to my native North Carolina. Although I was not born here, it is the State I have lived in the most. Before moving to Wales, I had no interest in my North Carolina locality. I knew little about the trees or plants, about the birds or wildlife, little about how the soil was formed or the rocks made, or the ancient memories of the land. I wasn't interested, so consumed with longing for the lands of my Celtic ancestry that the present reality held little value for me. This is a danger for anyone following a

Aontacht • 31 Volume 2, Issue 4

I am touching a fragment, millions of years in the making. In the same way, it took billions of years for the cosmos to be able to produce the original material in the first place, thus my back garden connects me Going for a walk one late winter afternoon, with the directly to the origins of the universe. All of that snow melting and the redbirds emerging from the effort, change, evolution and history went into mak- evergreens, it struck me forcibly just how little I ing this exact moment. This same ancient lineage knew of of my local watershed. What sort of pine understood the value of diversity. Some of the ani- trees were these? And what bird of prey was that mals and plants found there are endangered and high above? What kind of rock was protruding from never seen anywhere for a hundred miles around. the hard red clay--and why did we have clay here to Apparently the water of the river too is some of the begin with? This curiosity burned in me like the cleanest in the State, supporting over sixty species of spark on kindling wood. My home is not a mile from fish--a high number for a river of its size. With over the Eno River, which itself travels for forty miles. a hundred different species of trees and one of the This is an extensive wildscape, protected vigilantly most diverse mammal populations in the area, by conservationists, with much of its pine and decid- through research I've come to understand the beauty uous forests remaining largely left alone. As a teenag- of an ecosystem that is healthy and well. er, first exploring earth-centric spirituality, the Eno River was my Otherworld and the trees along its It also has made me think harder about my own banks, my teachers. I hadn't been back since before lifestyle -- for example, putting fertilizers and toxic moving to Wales--and I knew nothing about the area chemicals in the garden seeps into the soil, into the around the Eno River, except for what I had ob- subterranean water systems and eventually runs off served in my long afternoon walks there. So I started into the river itself, bringing immeasurable damage. reading about the local geology--much of the area is What I do has real consequences on maintaining the built on volcanic rock, going back six hundred mil- integrity of my local watershed. Growing some of my lion years. It is amazing to think that by connecting own vegetables and herbs reinforces this. Learning to the actual soil and stone in my back garden, so too the local history also reminds me of the inescapable fact that what we do now shapes future generations- -not just the generations of humans, but of oak trees, ants, field mice, bats, mushrooms, white-tailed deer, and all the other lives we are surrounded by each day. As for human generations in this place, the Eno River is named for the Eno people who used to inhabit its banks. They were a distant cousin of the Sioux, but the Eno natives are long gone--only the Occoneechee from nearby (and much further upstream) remain, claiming part of the area near the river as sacred, tribal land. After the natives came traders of all sorts but few settlers. It wasn't until the first mills became established that Europeans really penetrated the local landscape. Eventually there were over fifteen mills in total along this short forty mile river. Now the Eno River watershed is largely either protected as a park- land or houses the suburbs to the cities of Durham and Hillsborough. Re-discovering the Eno River Val- ley has given me a sense of responsibility like never before -- to protect and tend like never before.

The Eno River in early spring Aontacht • 32 Volume 2, Issue 4

live in an area for decades and never truly know a place--no different than people being married for years without ever truly knowing each other. This lack of intimacy is not just because of a lack of trust

, like you would a lover. It is romance -- falling in love with the shape of the land, the seasons and cycles, the creatures and inhabitants, the sounds, smells, tastes, feelings all evoked by that place. Being native is not just romance though, but also practical. . Once upon a time when humans were much more exposed and intimate with the earth, knowing a place intimately was practical. It was about knowing where to get food and how, where the cleanest water was, where all the animals lived, what plants could kill or heal you, what the weather could do and how to avoid danger. This has not stopped being important for modern humans. From Occoneechee Mountain, you can see the Eno River Perhaps it is even more important that we re-claim these ancient skills, as an attempt to heal our rela- or an unwillingness to be vulnerable, but also an tionship to the Earth. So knowing a place intimately unwillingness to interact, to touch and be touched, to is practical -- what flowers, trees, rocks, birds, fish, really have a meaningful conversation. Poet David sediments, minerals, people, etc inhabit that area. We Whyte talks about conversation as different from are lucky that now we have so many resources at our talking. Talking is two people saying words at one finger tips -- books on local geology, local wild life, another, acting and reacting. Conversation is inti- local birds, local flowers, local history (both natural mate, involving deep listening, where something and human) ... local anything. So it's a case of applying inside one person connects and converses with some- yourself, of taking long walks and learning your way thing in the other person. As the Quakers would say, around, orienting your senses and your thoughts to . Conversation is about divinity the place itself. It doesn't matter if its "wild" or communicating with divinity--and divinity is not just "human". The same can and be done in a city the domain of gods and humans. All things carry this or suburbs. Nature is everywhere. Trees, dandelions, spark, this divinity. Our souls are in constant conver- birds, puddles of water, annual flowers, ants and sation with all things, if only we would learn to truly house flies -- these can exist even amidst the most listen and be vulnerable, exposing who we are like a humanized places. The point is getting out of your turtle from his shell. David Abram wisely wrote, chair, away from your computer, and out into the "We can only be human in contact and conviviality real world. with what is not human."

Some people can So to be native means to consciously make contact

Aontacht • 33 Volume 2, Issue 4 with the world around you, to listen deeper than our souls, we cannot help but begin to cultivate our you've ever listened before, and to cultivate a skillful natural skills and gifts, for life to hone us and refine way of living in that respects, honours and nurtures. us, deepen and intensify. In order to participate fully This has very real implications. What are you as individuals manifesting our inherent soul, our to participate in your local earth community? How inherent wildness, we need to develop our De, our deeply do you engage with life? This isn't about guilt, extraordinary skill at living. It takes work--but as we pressure or fear of impending doom, but about love are working with our own natures, with the universe -- about loving so deeply that you cannot help but embodying through us, the good news is that finding speak out and act. With love comes responsibility the Path is natural, it comes naturally if we hold to and the courage to participate, day by day, step by that place of authenticity, of genuine conversation step, moment by moment. I am reminded of the Dao and intimacy with being native to not just a single and the De. In Daoism, the Dao is like the Wild, like place or even our beloved Earth, but being native to Soul. It simply is -- no one has to tell the Wild how a living Cosmos beyond our wildest dreams. to be wild, or the Soul how to be soul. "The Dao that can be named is not the true Dao" -- so too we have Thus becoming native is more than just belonging to a locality. Finding our own place in the universe is one of the greatest journeys we can take. The journey to becoming native is like any other journey. It takes the first step, then the second, and third, fourth, then fifth, and so on. There's no rush, no hurry, no need to worry or get ahead of ourselves. One moment at a time lived as fully as possible in this place and this place -- that is the truest meaning of what it means to be native, to be grounded in the present earth of our bodies and local Earth community.

As I write this, the rain is coming down hard with an uncompromising heaviness. An empty breakfast plate sits on my desk amidst an array of books, some of the authors being Gary Snyder, David Abram, Bill Plotkin, Thomas Berry and David Whyte. It's chilly in the house, and my favourite red blanket is wrapped around my shoulders. The kettle is on for tea and I think I'm going to add a bit of whiskey to warm me up. My mind is filled with the pine trees of North Carolina, and the black crows huddled beneath their drooping wet branches. Outside my window sings the wind, reminding me of Wales and all wandering spirits. Everything is full of presence-- even absence is present--and my heart is stretched with hiraeth, with a yearning not only for this place, The native pine woods near my North Carolina home but for all places and times, for all things to be full and fulfilled, for all things to be native as never our own natures, our own wild souls, our own nativ- before. May it be so! ity to the Self. These can never be named or defined- -perhaps glimpsed in images, dreams, archetypes, myths, sensations, or alternate consciousness--but our native essence is uncatchable. De ("te" sometimes) is literally translated as "virtue" but Alan Watts describes the De as "an extraordinary skill at living". When we become native to a place, native to

Aontacht • 34 Volume 2, Issue 4 Article by Arabella Melville

n a Sacred Site?

Boduan Sanctuary is an eight acre walled wood on the ciation led people to choose ecologically and psycho- Llŷn Peninsula, the tongue of green land that reaches logically unsound ways of dealing with the bodies of out over Cardigan Bay in West Wales. The Llŷn has the dead, denying their contribution to the continua- many Sacred Sites; for us, this lovely wood has be- tion of life. come one of them. In Boduan Sanctuary we see new life and joy growing from death and despair, the Great Colin and I realised that the dead could protect Cycle of Life reflected in the interconnections of a woodland: nobody would clear-fell woodland in long-established woodland ecosystem. which people had been buried. In addition, the in- come from burials would allow us – or rather, the Since 2005, The Eternal Forest Trust charity that we would set up – to restore natural (www.eternalforest.org) has been burying people and woodland. their companion animals in the wood. The spirit of the wood reaches out to people who arrive in the depths of grief, bringing solace and peace, touching them in a very special way.

We – Colin Johnson and I – began to think about creating a woodland burial site in 1991, when Nicho- las Albery first introduced the concept of a Natural Death Centre (www.naturaldeathcentre.org). Death, Nick argued, had become divorced from life; our society is so afraid of this totally natural and inevitable transition that people are unable to accept it; and this makes death more painful and distressing. This disso-

Eternal Forest Bedd Blodwen & Titch

At that time, we were unable to make our dream into reality. Then, in the first weeks of the new Millenium, Colin became ill with MRSA. I did not know whether he would survive and I still remember the pain of visiting him in hospital, aware that if he were to die, there was no local wood where I would be able to bury him. Fortunately, amputation of the infected foot saved his life.

This experience goaded us into action. We resolved Eternal Forest Path to find the right place and make woodland burial

Aontacht • 35 Volume 2, Issue 4 possible for everyone in our area. Not only that, but We create space for burials – and for other ceremo- we would make the wood accessible to nies and events – by removing spruce. There has been wheelchairs. Unable to walk, Colin had been deprived a small wood in that place for hundreds of years, but of access to the wild places he loved. Woodland the Forestry Commission clear-felled all but the slope should not be closed to those who rely on wheelchairs. down to the stream on the Western border and plant- ed rows of conifers. In some parts, silver birch took The search took years. Then, one Thursday, an adver- over the cleared land; but where the spruce survived, tisement for a wood appeared in a local paper. On the wood became dark and sad. We are slowly Friday, when we saw it for the first time, we knew replacing those dark spruces with native trees, allow- that this was the place we were looking for: we recognised the spirit instantly. By Monday we were buying it. We set up The Eternal Forest Trust, gave the wood to the Charity, and obtained planning permission to carry out burials. Everything went wonder-

Eternal Forest Sky

ing bluebells to return to sunlit glades. Every year we see more birds, more insects, a greater diversity of life. Eternal Forest Melville Grave We welcome people of all ages and their dogs; the pedestrian gate is not locked, there’s plenty of space fully smoothly, the way it does when it is right. for parking and there are well-made paths through the Now, we are able to offer a unique service. People wood. Our website describes our Vision, the services can hold whatever ceremony they like, so long as the we offer, how to find us, and how you can get in wood itself is not harmed; some are religious, some touch. If you’d like to know more, ring us on 01758 involve musicians, some are quiet contemplative 612006. affairs. There are DIY burials and burials with undertakers. It is not for us to dictate what should happen but we offer whatever support we can. But of course we will do the hard work, preparing the site, digging and filling, replacing ferns, planting a tree and wild flowers, and sourcing a stone memorial if desired.

You can choose a plot or pick a fine tree in which to hang a plaque or bird box, dedicating that tree in celebration of a joyful event or in memory of some- body you have loved. You can pre-book your glade if you wish. And you can visit at any time, the wood is always open. M

Aontacht • 36 Volume 2, Issue 4

Poem by Spirits of Cadbury

Up on this mist shrouded hill, soaked in blood and fear, someone whispers, I alone can hear.

As I stand, here and now, upon this land so old. I feel the pain and sorrow, this story to be told.

This was the home of a mighty man, who brought Breton together, to fight and stand. As the torches were lit, and the message sent.

The women and children are secured below, food and drink to last for now. How this will end we do not know

Out upon the plains, their fires burn and the drums sound they will attack at dawn.

Amid the mists up on this hill, listen carefully, you can hear them still.

As men fall and others prepare to die, the clash of swords the battle cry.

All that remains upon this hill are a few stones, covered with grass on long summer days, the cows come to graze. No one remembers, nor feels their pain.

Aontacht • 37 Volume 2, Issue 4

Poem by RM Carr (Candlesprite)

¨‘Twas just the other day I see the tawny owl at ni g ht si lently hunti ng A day cool and clear late February By day I see the speckled thrush, the robin, the vi vi d I was walki ng i n the G reenwood jay E njoyi ng the dappled sunli t trees Caterpillars upon leaves, rodents scurryi ng among st tree roots I happened upon a man A strang e man, he seemed, dressed all i n g reen “I hear the warmi ng summer breezes f rom the west Si lently si tti ng upon a g rey rock And the pensi ve autumn g usts f rom the east D eep i n thoug ht he appeared to be I hear the harsh wi nter wi nds f rom the north And the f rag rant spri ng ti me scents f rom the south I walked a li ttle closer Above all I hear the si lent song of the sun, moon and Unti l so I close I could see that he stars Was wri ti ng words upon a scrap of paper Wri ti ng words and thi nki ng i ntently “I hear the bi rds si ng i n voices of i ntelli g i ble sweetness Their mati ng calls are a joy to my heart Unable to resist I spake Ami dst the May splendour of blankets of deli cate blue- I spake to the man beside the tree bells “What are you doing i n thi s G reenwood Butterf li es dance their aeri al dance wi th g raceful aban- that should eng ross you so completely?” don Acrobati c squi rrels catapult their russet red f orms, G reen eyes slowly looked up branch to branch And looked i nto mi ne so i ntently And he repli ed “I am wri ti ng a li ttle poem “The g rey rocks si t sti ll and observe everythi ng concerni ng the i nspirati on I f eel among st the trees” They have deeper memori es than thi s humble poet Of ten I also speak to them and share joys and troubles Suddenly I am even more curi ous They li sten wi thout judg ement, these stoic stones So curi ous a questi on came to me And I prai se their commi tment as g uardi ans of ti me ”Pray! Tell me what you are wri ti ng upon your rock among st the G reenwood trees” “E ach moment I si t here i s a jewel so preci ous An experi ence to be remembered and treasured The man smi led and put down hi s pen For there may come a ti me when thi s place i s no more He smi led an ag eless smi le beni g nly E xcept as a memory recorded only i n words “I wri te of those thi ng s whi ch i nspire my heart My f ri end, these are just some of the thi ng s to i nspire i f you so wi sh I wi ll share some wi th thee” me”

And thus he spake… Af ter thi s he f ell si lent

”I am i nspired by the dry rustli ng of last autumn’s I am speechless as hi s words ceased brown leaves They cease and yet echo i n my mi nd and heart to see Whi ch sti ll cli ng to the g reat oak trees around me There i s more to the G reenwood than just a pleasant And wi thi n that sound I f eel each and every season stroll From the burg eoni ng buds of spri ng ti me g reen leaves Then, I say f arewell and take my leave. To the f all of every acorn nut upon the g round But as I look back “And the cool sleepy snow-clad wi nter morni ng s To make one f i nal g oodbye breathe The G reen Man had vani shed Upon those branches where I see many bi rds and i n- And alone ag ai n am I sects

Aontacht • 38 Volume 2, Issue 4 Recipes Submitted by Faye Boyd (Fae) Cookingthe Cauldron

Welsh Pancakes iAs the wheel turns and we move toward spring I thought a nice 2 cups of flour cleansing blend would work well. Salt to taste 2 teaspoons sugar Bringing in Spring 3 eggs 1 cup of milk 1 part white sage 1 cup of water 1 part lavendar Grated rind and juice of 1 lemon 1 part sweetgrass 3 teaspoons of melted butter Oil for frying Burn as you walk through the house to clear away the old Powdered sugar, hot treacle or syrup, and to provide a space for the new. chocolate spread, jam, or peanut butter for topping.

Sift together the flour, salt and sugar.

Beat the eggs with a wire wisk and add them slowly to the flour mixture.

Add the milk and water and beet until the batter is covered with bubbles. You may also use a blender to combine the ingredients.

Add the lemon rind and let the batter stand in a cool place for at least 1 hour. Sailor’s Duff Stir the melted butter into the pancake batter. ¼ cup butter Heat a little of the oil or lard in a frying pan. When it is ¼ cup brown sugar very hot, begin to cook the pancakes, using a small 1 egg amount of batter for each pancake so that it is very thin. ½ cup molasses Only flip the pancake once. The process tends to be a bit 2 tablespoons milk smokey, so be sure to have a well-ventilated cooking 1½ cups flour space. pinch of salt 1 teaspoon baking powder As soon as a pancake is cooked and you have removed it ½ teaspoon baking soda dissolved in from the pan, sprinkle it with lemon juice and sugar and 1 tablespoon boiling water. serve. Beat ingredients together well, then add ½ cup boiling Variation: water. Mix and pour into a well-greased mold. Cover and steam for 1½ - 2 hours. You can add ginger to taste, For a spicy treat, add brandy, ginger, cinnamon, and nut- and 1 cup of seedless raisins which make a pleasing addi- meg. tion to the mixture.

Yummy!!!!

Aontacht • 39 Volume 2, Issue 4 Reviews J

Chapters one and two set the stage for the rest of the book. Chapter one gives us a little background on how mythology and psychology are connected and some of the theories from the famous names in psychology like Freud and Jung. The author delivers the best explanation of mythos and logos that I have ever read. His definition of myth is one that I absolutely love and agree with. He also laments the fact that people have elevated logos above mythos. Chapter two is a little bit of history and everyday social circumstances of the Celts to get a background on the people we are going to “analyze” through their myths.

The next ten chapters look at the cycles of Irish mythology, and at the main characters and events in it through the eyes of the psychoanalyst that is Peter O’Connor. The chapters are interesting with interesting points of view on what these myths could mean for us today. by Peter O’Connor ISBN-10: 0752843834 In the final chapter, the author tells us why he doesn’t ISBN-13: 9780752843834 talk about the Historical cycle of Irish mythology and concludes the ideas he put forth in the ten chapters before.

I absolutely enjoyed reading this book for two rea- Beyond the Mist is a book that intrigued me from the sons. First I was able to see the application of theories moment I read a synopsis of it on Amazon. It is a of mythology (psychology theories) on Irish myths, book that is written by a psychologist called Peter which is very rare (at least I’ve never seen it before). O’Connor. I really wanted to see what a psychologist And second because the myths were shown for what had to say about Irish Mythology. they could mean to us today, and what we could learn from them as modern people. In the preface of the book the author tells us that he is approaching the subject as a student of mythology who happens to be a psychologist rather than an expert on both mythology and psychology. His hope By John Matthews and Steve Gladwin is that the world of Irish mythology will re-orientate our thoughts to the imaginal and re-establish a sense of awe, uncertainty and mystery concerning the human psyche. In their new radio play, John Matthews and Steve Gladwin have crafted a rollicking

Aontacht • 40 Volume 2, Issue 4 adventure based on the classic Welsh tale.1 They have Like Plato's prisoner being forced out of the cave, created a wonderful piece of fast-paced drama with enlightenment was not his choice, but was forced voice acting and sound effects that bring the myth to upon him. He didn't try to escape his slavery, but “it life. But, this is not just a new rehash of an old myth. seemed that the cauldron had other ideas.” The old legend has a lot of metaphysical symbolism and allegory, and Matthews, already having written In this story, unlike in Plato's, Gwion's escape is several critically acclaimed books on philosophy and discovered, giving him a sense of urgency and a need mythology, has brought his own insight into this to use his new knowledge to get away. His escape retelling, making it much more accessible for those seems unreal to him, as though “hill and river and new to the story. wood flowed past and around be, as though they truly had no substance and I was wading through them, and The play is told from the perspective of the poet all the time I felt Her [Ceridwen's] presence.” All he Taliesin. It tells of his travels and adventures, how he knew for sure was that he was being followed and had became adviser to kings including King Arthur him- to get away. In the end he was caught, but he still had self. “I have been from the beginning. I have seen all his knowledge and held onto it. His time in Cerid- manner of things,” the play opens. wen's womb gave him time to think, time to understand the new sensations the cauldron had given him, Although I have only been given the first scene to just like the time Plato's prisoner needed when he left review,2 it is an excellent performance and extremely the cave. rich in philosophy. In this scene, Taliesin tells how he came to be, how he was once the boy Gwion kept Seeing Gwion transform into Taliesin brings up the prisoner by the witch Ceridwen, living a life of con- question of personal identity. At the start of the scene, stant fear, until one day everything changed. In an Taliesin recalls “I was little Gwion once,” as if Gwion accident involving a magical potion of wisdom, had been sucked into the void, never to return. He Gwion was suddenly made aware of the world out- went through a lot that day, and it changed him. side. This sudden rush of new ideas caused him to Before the accident, he was a prisoner and his entire transform, developing a new identity of Taliesin from reality revolved around the fear of Ceridwen. The his sudden enlightenment as the old Gwion was accident shattered this reality and his enlightenment consumed by the fear of what Ceridwen would do to took away his fear. Young Gwion may have been him if he found out. A magical chase scene ensues, as frozen in fear of Ceridwen, but Taliesin was able to Taliesin uses his new-found knowledge and power to put Ceridwen's power into perspective, enabling him transform himself to escape Ceridwen, but Ceridwen to escape. He started out afraid of the new knowledge has tricks of her own. Eventually, he is caught and but the knowledge end up defining him. At the start consumed by Ceridwen, to be reborn nine months of his transformation, Gwion asks “I will be, won't I?” later, transformed, as the great poet of the later tales. This is the big question of the scene. Is Taliesin still the same person that Gwion was at the beginning of This scene of Taliesin's enlightenment is in many the scene?. ways similar to Plato's allegory of the cave3 and can be used to teach the same lessons. It tells the story of a The authors seem to imply that they are not the same prisoner since childhood, separated from the real person, even going so far as to use different voices for world. Gwion's reality was his fear of Ceridwen, living Gwion and Taliesin. Gwion is “just a little boy,” a in constant fear of her and believing all the evil in the prisoner ruled by fear. Taliesin, on the other hand, is world to be contained in her cauldron. born of knowledge, understanding what he saw from the cauldron. During Taliesin's transformation and the When the cauldron frees Taliesin and gives him en- chase scene, Taliesin and Gwion alternate speaking, lightenment, he is pained by the great rush of new both describing their experiences and the new faces. sensations, blinded by the `light' of truth, seeing only Always Gwion is pained and confused by the new shadows and reflections. His world was turned up- experiences, only understanding Ceridwen. “But I side-down and “meaning no longer held good.” He know none of them, only She, only She coming after couldn't bear the rush of new knowledge, but he that me,” he says. taking it all in was the only way to know the truth.

Aontacht • 41 Volume 2, Issue 4

Taliesin, on the other hand, takes in the new experi- part of life that we expect. Just think of how different ences, trying to understand them. When he tries to we all were five years ago. Unfortunately, some peo- escape Ceridwen, he is thinking, trying to outwit her. ple suffer from much more sudden transformations. Gwion on the other hand, just expresses fear, how People who have lived through war, who were refu- Ceridwen gets closer and closer. When Ceridwen gees from catastrophes, or who suffered severe trage- consumes them, Gwion meets his end, trapped by his dies, often speak of a door closing on their old lives. fear. Only Taliesin remains to be reborn. He may have They may have built new lives since then, but they Gwion's memories, but he is not Gwion, he has lost are not the same people they were. There are few the fear that defined his old life and achieved enlight- people would not be able to relate to this idea of enment. transformative experience. Although Matthews and Gladwin certainly produced Although the question of transformation and identity a dramatic interpretation of Gwion's question (“I will is the most obvious metaphysical question in this be. Won't I?”), other philosophers have also tackled scene, it is by no means the only one. The scene also the question of whether someone remains himself in deals with the problem of reality, as well as hinting at the face of such a total change. In Plato's cave allegory, ideas of destiny, the unity of life, and the powerful he asked whether the prisoner could ever go back to and sometimes destructive nature of truth, ideas his old life once he had escaped. which are developed later in the story. This scene, full of philosophical insight, is one of those works that can : Do you think he would feel with be analyzed to death and still offer up new surprises Homer that he would much prefer to “work every once in a while. the earth as a man without possessions of his own,” and go through any sufferings, rather The as a story may not have than share their beliefs and live as they do? quite the same universal appeal as some of its themes, since stories of mythology have a more limited audi- : Yes, I think he would rather go ence. However, Matthews and Gladwin have done an through any suffering than live like that. excellent job creating their version of the myth. By telling the story from Taliesin's point of view, they Like Taliesin, Plato's prisoner could never go back to have made the universal themes of transformation his old, limited life and would go through anything and identity much more accessible than in the original instead. He has changed so much that he can't recog- version. Although not everyone may care for the nize his old life as his own. He lives in a different amount of magic in the scene, the authors have reality and has become someone else. created an extremely fast-paced and engaging drama which would appeal to students of mythology and John Locke would probably also agree with Plato and philosophy alike. I fully recommend picking up your Matthews that Taliesin is a different person than own copy, after all, the first scene's free. Gwion. In his , he argued that personal identity comes from continuity in consciousness. Since Taliesin can't really 1. See by Charlotte relate to his old self and could never imagine going Guest (translation of by Ellis back, there is no real continuity. His changes were Gruffydd, 16th century) available at sudden, beyond his ability to comprehend at the time, http://www.maryjones.us/ctexts/taliesin.ht so it can not be argued that his consciousness was ml. continuous throughout his transformation. Since 2. The first scene is available at there is no continuity of consciousness, Gwion and http://media.libsyn.com/media/druidcast/D Taliesin are different people. ruidCast_SHOW32_OBOD.mp3 start time 48m28s. This idea of transformative experiences is a universal More info on the play (inclusing who to write one. People change from their experiences. In fact, a to to purchace a copy) can be found at common reason for divorce is that people have grown http://swanfall.co.uk/. apart. They may claim that their partner is no longer 3. See Plato's , book 7. the person they married. Gradual change is a normal

Aontacht • 42 Volume 2, Issue 4

--Rev. Skip Ellison, Archdruid of Ár nDraíocht Féin (ADF) and author of Ogham: The Secret Language of the Druids and The Solitary Druid: A Practitioner's Guide.

"Another jewel... This daring sequel follows two inter- secting stories of a young monk and a Druidess, one seeking to know his hidden origins, the other to seeking to save her ancestral ways. Their journeys during the tumultuous historical setting of Third Century Gaul, Britain and Ireland will provide you with a series of wisdom lessons and an insight into the clash of two worldviews. The Druid Isle is a must- have for any serious Druidic library."

--Michael Scharding, publisher of "The Druid Inquir- by Ellen Evert Hopman er," the publication of the Reformed Druids of North ISBN-10: 0-7387-1956-0, America ISBN- 13: 978-0-7387-1956-6 "The Druid Isle follows in the inspired footsteps of Ellen Evert Hopman's first novel, Priestess of the Forest. In both books, Hopman has taken a complex, esoteric world and brought it to life with engaging A sequel to Priestess of the Forest that invites you to characters, mystical landscapes and a time before this follow a future priestess on her path to initiation..... time in which the belief in humans as inseparable from the living earth was being assaulted by the takes you into the world of Ethne, a Roman Church. While Hopman's research and careful Druid healer, and her warrior partner, Ruad. When descriptions of Druid rituals, beliefs, and philosophy their beautiful daughter Aífe undertakes training on a will be invaluable to those seeking the Druid path, she Druid island, she falls in love with Lucius, a handsome has succeeded in writing alive, compelling novels that young man who has traded his priestly studies at a will keep any reader turning page after page, far into Christian monastery for the Druid life. the night."

But their love— and their beliefs— are threatened in --Patricia Lee Lewis, founder of Patchwork Farm the face of a lustful king and relentless Roman monks. Writing & Yoga Retreats and author of the award- winning book of poems, A Kind of Yellow Set on a third-century island off the coast of Scotland, this instructional Celtic tale delves deeper into the spiritual mystery of the Druids and offers a fascinating look at the Romans, Gauls, and Britons.

"Ellen has done it again. The Druid Isle grabs you right from the start. In it, we follow the story of Aife, a Pagan girl who lives with the forest Druids, and Lu- cius, a young Christian monk who turns Pagan. In my opinion, one of the best features of the book is the small bits of old lore from the Druids scattered p throughout. I would definitely recommend this book for anyone's library!"

Aontacht • 43 Volume 2, 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 2010 Dernæst holder vi en pause, hvor vi får noget te og noget godt at spise. Så fortsætter vi med endnu en meditation. Anam Cara - Weekly Meditation Group http://www.sosha.dk/kurser.html

'A Weekly Meditation Group to be held in Oswestry, (UK) Pathways to explore everything from the Breath technique; mantra/ chanting’ to hopefully movement and shamanic A new group called Pathways, in Ellesmere, Shropshire, on journeying.' To participate and for further details, see the Welsh borders. The time together will be used to dis- http://www.druidicdawn.org/node/1070 cuss anything that anyone wants to about spiritual pathways. All are invited, from those who have a clear idea NEW MOON MEDITATIONS every new moon, Den- about where they are going, to those who are just curious, mark; ring 004575757131 for next meditation: and all explorers in between. Come to raise questions, talk about books you are reading, workshops you have attend- We’ll make a circle and connect with the powers of Earth ed, stuff that is coming up, etc. Self-advertising is and Sky, I will then play channelled harp music from a allowed/encouraged, if relevant to the spiritual pathways time past, and the participants will be guided into some subject. Meetings are held on the third Thursday of each deep mediation to the Holy Grail within our hearts. Go month in the Function room of the Ellesmere Hotel. Park- beyond time and space to previous incidents/ present ing is plentiful very nearby. Meet in the bar from 7.30pm; problems/ diseases. See them, solve them, let go. After- go to the room from 8pm. If you are late, come in anyway! wards we’ll discuss what happened, and I will aid with my There is no charge, and the drinks are cheap. clairvoyance. To participate and for further details, see http://www.sosha.dk/kurserUK.html Ellesmere is part of what is locally known as the Shropshire Lake District. The energy of the town is given by the fabu- NYMÅNEMEDITATIONER I BRYRUP: Ring for tilmeld- lous Mere in the edge of town. Future meetings might ing og nærmere tidspunkt include a walk down to the Mere and through the public Vi vil danne en cirkel, forbinde os med Himlens og Jordens gardens. This is the beginning of something new, and the kræfter og jeg vil spille kanaliseret musik fra en svunden direction will evolve with time. tid på min harpe, under det første nummer vil mine hjælp- ere fortælle mig om den første meditation, derefter vil jeg If you need any more details, you can contact John and videregive den til cirklen som en guidet meditation, med Rachel on [email protected] den forskel, at meditationen først påbegyndes når jeg atter Or see http://www.druidicdawn.org/node/1698 begynder at spille på min harpe og undervejs vil mine hjælpere følge alle deltagerne og støtte dem. Jeg vil spille Introduction to Herbal Healing and Self Care: Ongoing mens deltagerne rejser til deres destination i den anden Starting Sat. Nov. 7, 2009 (Nov. 21, Dec. 5, Dec. 19, etc.), virkelighed, derefter vil jeg bede deltagerne vende tilbage November to April, two weekends a month, 1-5pm samme vej som de kom fra, takke deres hjælpere og vende tilbage til cirklen. Her vil hver enkelt deltager have mu- WHERE: Belchertown, MA lighed for at fortælle om sine oplevelser, hvis nødvendigt, COST: Call for details vil jeg gå ind og hjælpe med mine clairvoyante evner.

Aontacht • 44 Volume 2, Issue 4

DETAILS: A six month intensive. Covers Western herbal http://earthworks.grove.googlepages.com/camps Materia Medica, formula making, case taking, Chinese Five Element Theory, Homeopathic First Aid, Flower Es- 22nd March: Book launch for Journeys of the Soul - The sence Counseling, plant identification, ethnobotany, and Life and Legacy of a Druid Chief by Philip Carr-Gomm. hands on herbal techniques such as poultices, tinctures, To be present and for further details see salves etc. http://www.druidicdawn.org/node/1365 or Over 400 pages of handouts are included with the course. http://www.philipcarrgomm.druidry.org/events.htm A certificate of completion is offered at the end. MA NURSES CAN GET CEUS BY TAKING THIS COURSE 27th - 18th March: The Prophecies of Merlin and the Angles CALL FOR DETAILS OR TO RESERVE YOUR SPACE: of the Mother in the Earth; With RJ Stewart. Manhattan, (413) 323 4494 New York, USA. To participate and for further details, see http://www.druidicdawn.org/node/197 or Events for 2010 http://www.rjstewart.org/calendar.html

March 31st March An Bruane: Shining Lakes Grove ADF Michi- gan USA. To participate and for further details, see 19th – 21st March: Sli an Drui Weekend Workshop, Ire- http://www.druidicdawn.org/node/184 or land. To participate and for further details, see http://www.shininglakes.org/schedule.html http://www.druidicdawn.org/node/112 or http://www.druidschool.com/site/1030100/page/31174 April 58 15th - 18th April: Trillium ADF Spring Gathering, Magic 20th March: Druid Moon Rite: Ogronios, 19:00 – 22:00hrs. and our Druidry, West Virginia, USA. To participate and Three Cranes Grove ADF located in Columbus Ohio, USA. for further details, see To participate and for further details, see http://www.druidicdawn.org/node/186 or http://www.druidicdawn.org/node/186 or http://www.threecranes.org/calendars or http://www.threecranes.org/calendars http://trilliumgatheringadf.org

20th March: Spring Equinox Ritual Shining Lakes Grove 17th April: 'Why Magic Always Works' a talk for the Scot- ADF, Michigan, USA. To participate and for further de- tish Pagan Federation at the Pleasance, Edinburgh, Scot- tails, see land. To participate and for further contact details, see http://www.druidicdawn.org/node/184 or http://www.druidicdawn.org/node/1365 or http://www.shininglakes.org/schedule.html http://www.philipcarrgomm.druidry.org

21st March: Ostara (Spring Equinox) Charnwood Grove, 17th-18th April: Grail Workshop in Denmark; to partici- Beachon Hill Leicestershire, UK. To participate and for pate and for further details see further details, see http://www.druidicdawn.org/node/1799 or http://www.druidicdawn.org/node/174 or www.sosha.dk http://www.charnwoodgrove.org/events.html 19th April, Druid Moon Rite: Cutios, 9:00 – 21:30hrs. Three 21st March: Spring Equinox Ritual, the three Cranes Grove Cranes Grove ADF located in Columbus Ohio, USA. To ADF located in Columbus Ohio, USA. To participate and participate and for further details, see for further details, see http://www.druidicdawn.org/node/186 or http://www.druidicdawn.org/node/186 or http://www.threecranes.org/calendars http://www.threecranes.org/calendars 23rd to 26th April: The Melbourne Grove will be hosting 21st March: Alban Eiler or Spring Equinox, Isle of Wright an Australian Assembly for members of the Order of Druids, UK. To participate and for further details, see Bards, Ovates, and Druids. All members of the Order, http://www.druidicdawn.org/node/178 or their partners, and children are welcome to attend. For http://www.wightdruids.co.uk/Events.html more information and to participate see http://www.druidicdawn.org/node/1729 or contact 21st March, Alban Eilir, Earthworks Gorseddau, Nescliffe Vicki email: [email protected]. Shropshire/welsh Borders, UK. To participate and for fur- 29th April - 2nd May: 3 jours en Brocéliande “LA LÉ- ther details, see GENDE DU ST GRAAL”. avec Philip Car Gomm et Ozé- http://www.druidicdawn.org/node/177 or gan. Découverte des lieux et des légendes, Retraite [email protected] or

Aontacht • 45 Volume 2, Issue 4 druidique, Cérémonie de BELTAINE. For more informa- http://www.druidicdawn.org/node/872 or tion and to participate see http://www.druidry.co.uk/index.html http://www.druidicdawn.org/node/1365 or http://www.philipcarrgomm.druidry.org/events.htm June

30th April-2nd May: Sli an Drui Weekend Workshop, Ire- 4th-6th June: OBOD-Dryade camp; An international week- land. To participate and for further details, see end gathering of obod, Netherlands. To participate and for http://www.druidicdawn.org/node/112 or further details, see http://www.druidschool.com/site/1030100/page/31174 http://www.druidicdawn.org/node/172 or 58 http://druidry.org/modules.php?op=modload&name=P agEd&file=index&topic_id=2&page_id=146 May 5th June: Visit to Medieval encampment, Nervii Nemeton 1st May: Beltane Open Ritual, Nervii Nemeton Grove, Grove, Deurne, Antwerp Belgium. Merksem, Antwerp, Belgium. To participate and for fur- http://www.druidicdawn.org/node/182 or ther details, see http://mothergrove.druidcircle.org/nervii/index.php?op http://www.druidicdawn.org/node/182 or tion=com_eventlist&Itemid=27 http://mothergrove.druidcircle.org/nervii/index.php?op tion=com_eventlist&Itemid=27 12th- 13th June: OBOD Glastonbury Summer Gathering, UK, to participate and for further details, see 2nd May: Beltaine, Earthworks Gorseddau, Nescliffe http://www.druidicdawn.org/node/172 or Shropshire/welsh Borders, UK. To participate and for fur- http://druidry.org/modules.php?op=modload&name=P ther details, see agEd&file=index&topic_id=2&page_id=146 http://www.druidicdawn.org/node/177 or [email protected] or 17th June: Druid Moon Rite: Simivisonnos, the Three http://earthworks.grove.googlepages.com/camps Cranes Grove, Ohio, USA. To participate and for further details, see 6th May: Desert Magical Festival, Sonran Sunrise Grove http://www.druidicdawn.org/node/186 or ADF, Tucson, Arizona, USA. To participate and for further http://www.threecranes.org/calendars details, see http://www.druidicdawn.org/node/186 or 18th - 20th June: Spirit of the West Gathering celebrating http://www.threecranes.org/calendars or Modern Druidry, Edmonton Alberta, Canada. To partici- http://www.ssg-adf.org/desertmagic.htm pate and for further details, see http://www.druidicdawn.org/node/594 or 18th May: Druid Moon Rite: Gaimonios, the Three Cranes http://www.druidgathering.ca Grove, Ohio, USA. To participate and for further details, see http://www.druidicdawn.org/node/186 or 20th June: Magic Market, workshops, discussions circle, http://www.threecranes.org/calendars Midsummer midsummer fire ritual Nervii Nemeton Grove, Lier, Belgium. To participate and for further de- 21st-23rd May: The Hidden Faery Tradition in Sacred Mag- tails, see ic a workshop with R.J. Stewart, Boilder, Colorado, USA. http://www.druidicdawn.org/node/182 or To participate and for further details, see http://mothergrove.druidcircle.org/nervii/index.php?op http://www.druidicdawn.org/node/197 or tion=com_eventlist&Itemid=27 http://www.rjstewart.org/calendar.html 20th June: Summer Solstice Rite, the Three Cranes Grove 27th - 31st May: Wellspring Gathering ADF, Sherman NY Ohio, USA. To participate and for further details, see USA. Stone Creed Grove ADF to participate and for fur- http://www.druidicdawn.org/node/186 or ther details, see http://www.threecranes.org/calendars http://www.druidicdawn.org/node/186 or http://www.threecranes.org/calendars or 20th June: Alban Hefin Earthworks Gorseddau, Nescliffe http://www.stonecreed.org/wellspring.htm Shropshire/welsh Borders, UK. To participate and for further details, see 30th May – 6th June: British Druid Order Spirit Camp http://www.druidicdawn.org/node/177 or 2010, Shropshire, UK. To participate and for further de- [email protected] or tails, see http://earthworks.grove.googlepages.com/camps

Aontacht • 46 Volume 2, Issue 4

20th June: Litha (summer Solstice) Charnwood Grove, Bea- thews and Felicity Wombwell. Hawkwood Stroud, UK. To chon Hill, Leicestershire, UK. To participate and for further participate and for further details, see details, see http://www.druidicdawn.org/node/211 or http://www.druidicdawn.org/node/174 or http://www.hallowquest.org.uk/index.html http://www.charnwoodgrove.org/events.html

21st/22nd June: Alban Hefin or Summer Solstice.Isle of Wright Druids, UK, to participate and for further details, see http://www.druidicdawn.org/node/178 or http://www.wightdruids.co.uk/Events.html

25th-27th June: Faery Ritual Magic, Three Tall Sticks and conferring Second Sight, workshops with R.J. Stweart, Twisp, Washington, USA. To participate and for further Advance Event Notices for 2011 details, see http://www.druidicdawn.org/node/197 or Spirit of Scotland: Mystical Islands and Highlands a tour http://www.rjstewart.org/calendar.html being offered in 2011 via Avalon Mystery School, for more information see 25th-27th June: Comfest, the three Cranes Grove, Colum- http://www.druidicdawn.org/node/109 or bus, Ohio, USA. To participate and for further details, see http://www.celticspiritjourneys.com/scotland.php http://www.druidicdawn.org/node/186 or http://www.threecranes.org/calendars 2nd Celtic Gathering, Ontario Canada, Date and Venue to be announced later, for details as they become available see July 2010 http://www.druidicdawn.org/node/1381. 2nd - 4th July Sli an Drui Weekend Workshop, Ireland. To 17th - 19th June: 'Spirit of the West' Druid Gathering at participate and for further details, see Pigeon Lake, near Edmonton, Alberta, Western Canada. http://www.druidicdawn.org/node/112 or To participate and for further details, see http://www.druidschool.com/site/1030100/page/31174 http://www.druidicdawn.org/node/1365 or 58 http://www.philipcarrgomm.druidry.org/events.htm 8 to 11th July: The Way of Merlin: The Prophet, the God- 17th - 23rd September: 'Anchors of Light - Being a Third dess and the land, with R.J. Stewart, Hawkwood Stroud, Millennium Druid: Vision, Action, Celebration’ Spain. To UK. To participate and for further details, see participate and for further details see http://www.druidicdawn.org/node/211 or http://www.druidicdawn.org/node/1365 or http://www.hallowquest.org.uk/index.html http://www.philipcarrgomm.druidry.org/ September 2010

18th - 19th September: Walkers between the world, led by John Matthews and Wil Kinghan. North Morton, Oxen, UK. To participate and for further details, see http://www.druidicdawn.org/node/211 or http://www.hallowquest.org.uk/index.html

23rd-26th September: Talks and workshop at the OBOD US East Coast Gathering Milford PA, USA. To participate and for further details, see http://www.druidicdawn.org/node/1365 or http://www.philipcarrgomm.druidry.org/ or http://eastcoastgathering.druidry.org/

23rd-26th September: The Sacred Arts of Healing - Sha- manism and Spirituality in our everyday work. A three part programme led by Dr. Angela Cottter, Caitlin Mat-

Aontacht • 47 Volume 2, Issue 4 DRUIDIC DAWN CALL FOR SUBMISSIONS Aontacht – Summer/Winter Solstice 2010

An interview with author and druid practitioner, Wyverne, is currently set up as our You do not have to be a member main feature, but we would love to have more wonderful submissions. News, events, of the Druidic Dawn community reviews, editorials, articles, essays, recipes, devotional pieces, photos and more are to submit to the newsletter. welcomed. Please submit contributions di- We are also fielding questions for Wyverne’s interview. Wyverne is the editor for rectly to the editorial staff via SerpentStar, the Southern Hemisphere OBOD newsletter, author of “Fairies of the email to: Wild Wild Moon”, and dedicated to her path as a bard and seer. So if you have [email protected] something you’d like to ask her, please send it to [email protected]. Ques- tions will be asked to Wyverne in an anonymous fashion, however, we ask that you keep them clean, professional and courteous. Also note that we reserve the right to Refer to the writer’s guidelines, edit or discard any questions submitted. If too many questions are received we sad- before you submit contributions ly cannot use them all, but will try our best to include all. Deadline for questions is May 15th, 2010. or inquiries. Below are our upcoming issues in case you'd like Basic Guidelines: to get ahead on submissions. Be i Submit original work only. Essays & articles should be between 1,000-2,000 words sure to specify which issue you (footnotes and bibliography included). There is not a word limit for poetry, how- are submitting to. ever, please do not submit epic verse. ii You may submit multiple pieces. Only electronic submissions are accepted and should be either compressed (.zip/.rar) and attached (preferred for photos & artwork), or pasted into the email body. Document submissions should be in Plain Text (.txt) or Rich Text (.rtf) formats only; Photos/artwork as .jpg or .png. Please cite your sources and clearly mark when using UPG [Unverified Personal The Celts loved and revered the Gnosis] (http://en.wikipedia.org/wiki/Unverified_Personal_Gnosis) Land; how do we in modern iii Articles should be relevant to the Celtic/Druidic communities (refer to Subject times reveal our love and rever- Areas below) and must match the theme of the issue (if the issue is themed). ence in practical ways? 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 The Celts understood the Wild Revivalist and Neo-Druid. Earth as sovereign, as a goddess; · Modern Celtic: Talk on surviving beliefs, folklore and superstitions still alive what is sovereignty and how can today on the Celtic isles, i.e., Fairy Faith. we apply this to our everyday · Celtic Christianity: Looks into this truly beautiful and unique branch of Christian- life? ity. · 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 May 2010, as we are looking to have distribution by 21 June 2010. Submissions can be sent to [email protected] The Celts viewed the Cosmos as or [email protected] an ensouled, relational universe; how do we observe and relate to Note: International copyright law will protect all materials published. However, the universe in a participatory submitting your work will not guarantee its publication. Also note that as Aontacht is way? a free publication, which generates no profit, you will not be paid for your contributions. Aontacht • 48