Extract from upcoming book, HEDGE DRUID

Here is a little extract of the book that I’m currently working on for Llewellyn Worldwide , to be released hopefully late Spring early Summer 2019. It’s a complete guide to being a Hedge Druid, not only as a solitary path, but as one who walks between the worlds.

Magic

Magic in Modern Paganism is often seen as the ability to make changes through Will, the will of the mind combining with and focusing the energy of the universe. Druid magic is not that different, and there are several ancient accounts of Druid magic that can be found throughout history. As well, there are the Celtic myths and legends to look to, with tales of the spells, feats, incantations and more of certain characters. Indeed, the Tuatha dé Danann, the gods and goddesses that travelled on the North Wind to make their home in Ireland, were also called the Aes Dana or the Gifted People. They were known for their magical ability, and the first Druid magic worked in Ireland was done by them. In Irish, draíocht translates as both spells and magic, and shares its root with the word draoi, meaning Druid.

Druid magic was used for many different purposes: to curse, to bless, to transform, to repel, to create illusion, provide healing, to divine and to bring harmony. There are as many uses for magic as there are intentions of the individual, and so magic was and still is widely used in the Druid tradition. Magic can be empowering to the individual who has tried everything else and has no other recall in a given situation. Many in Modern Paganism adhere to the Wiccan view of the Threefold Law, which states that what you do comes back to you threefold, for good or ill. Druids don’t believe in this law as such, but as those who are questing integration, to create balance and harmony within an environment, performing malicious magical acts isn’t exactly suiting the purpose. Sometimes things will need to be removed, much like pruning a diseased tree. What is most important is that the whole is taken into consideration, and not just the desires of the individual.

A special caste or group of magical workers in Celtic history were the poets, the fili in Ireland, who has the ability to satirize and in this working, force others to obey their will. They could also praise and elevate an individual in form of blessing. They alongside the Druids also cast curses upon people, including the glam dicin, the curse of all curses. This is a “shout”, so we can assume that it was a curse that was shouted upon someone, usually in threes. Druids were sent by Queen Medb to seize Cuchulainn and to perform the glam dicin, which would cause three pimples representing injury, shame and fault upon his face.[1] Culwech threatens a porter when he is denied entrance to a feast in Arthur’s hall, and tells him that he will give three mortal shouts, loud enough that they will be heard in Cornwall and Ireland. These shouts will cause miscarriages and infertility in all the women.[2] The Roman writer Tacitus records black-robed women who ran amongst the Druids on the shores of Anglesey, brandishing torches and shouting curses with wild hair and screams causing fear in the opposing Roman soldiers. There were also curses to cause an unquenchable thirst, as well as to prevent people from urinating and causing them extreme discomfort.[3] This last curse, strangely enough, seems to have been the most favoured by practitioners of magic here in East Anglia, as well as causing disease in cattle and horses (not surprising, being such an agricultural area).[4]

The power of the spoken word was evidently the most important factor in this kind of magic, and others in the Druid tradition. As a mainly oral tradition, this applied to magic as well. To write a magic spell on something would be akin to setting something in stone, most likely irreversible.[5] Oaths were a very serious matter to the Celts, and often included something along the lines of the land swallowing them, the sky falling upon them and more should they break this oath. There is also something known as a geis, which comes from the same root as the word guth meaning “voice”.[6] This can be seen as a form of curse upon someone, or as an limitation upon one’s life that should they break it, has devastating results, often death. The geis, or a geisa, had repercussions in the material and the spiritual world, which to the Druids were interrelated. The fulfill a geisa meant that order was maintained throughout the cosmos. It was the responsibility of the individual to adhere to or take on a geis, and not simply the result of “fate” as normally viewed in other mythologies. The power of words, of your word once given, was all important. These words could be hurled in satire or curses, sung or chanted for victory or more. The voice, when used in a certain manner, saying certain words, could have very real and life-altering power. We will look at the voice later in the Developing Skills and Technique section of this book.

It was said that Druids could call up mists, or create fog banks to hide themselves from their enemies. The art of illusion or misdirection was not unknown. Deirdre was made invisible by the Druid fostering her, so that no one could see or hear her. Aonghus Og covers Diarmuid’s lover, Grania, with his mantle or cloak, thereby making her invisible so that they can escape their pursuers.[7] A mantle is a cloak, and we can still see the use of the word, “to cloak” meaning to conceal. What’s more, mantle in ornithological terms also means the wings of a bird[8], and there are instances of Druids and even the Tuatha dé Danann being described as wearing a cloak of feathers. Some of these cloaks enabled the Druids to fly, such as the blind Druid Mog Roith so that he can direct a battle accordingly.

Divination was a form of magic often used by the Druids. The most popular methods were by determining auguries from the flight of birds, or more gruesomely, through the reading of entrails. The Gauls were said to be unsurpassed in this ability, according to Trogue Pompey of the Voscons (Justin, XXIV, 4).[9] Dreams were also important, and combined with sensory deprivation had valuable results. The Irish imbas forosna is a form of sensory deprivation that excludes all light, and the Druid might go into a trance or even a slumber while he sought wisdom, then to be revealed figuratively and literally in the light of day. The transition from darkness to light is what caused the illumination, if you’ll pardon the pun. Speaking of illumination, there is also the tenim laegda, which means “illumination of song”. An offering or sacrifice is made, a song is sung and the querant touched with a wand, while the spellcaster places a thumb in their mouth, similar to when Finn Ma Cumail gained wisdom from the salmon after he sucked the juices from his thumb that spattered from the cauldron. The fingers could also be used in dichetal do chenmaid, used by Irish Christians as well as it did not include sacrifice or any Pagan deities.[10] How exactly dichetal do chenmaid is performed is now lost to the mists of time.

Shape-shifting is a regular occurrence in magical workings in Celtic mythology. Fith may be a derivative of the Irish word for deer, and often we see people being turned into deer, swans, owls, hares, hawks, even a grain of wheat and more in the old tales. There is a lot of medieval accounts of witches being able to turn into hares, and so the magical working of shapeshifting continued. In relation to fith fath, the actual process itself might not be the physical transformation into a creature, but a journeying of the mind and/or spirit in the shape of a creature. One can become a specific creature in order to see a challenge through, though this requires immense mental discipline and a large amount of practice. The more one practices, the better one becomes. However, it’s not just the practical part of the exercise that is important; researching and learning all that you can about the animal in question is imperative in doing this correctly. Otherwise, what you will be doing is having a nice daydream of what it would be like to be this animal, and not a spiritually transformative magical working. As Druids seek integration with the world, becoming another being in the world allows for a different perspective, and enables us to forego our human-centric worldview. As Druid Robin Herne states in his work, Old Gods, New Druids:

“Shape-shifting… and its importance cannot be emphasised enough. It forms the core of our approach to mysticism – transforming one’s consciousness into something that will have a far greater effect later on… Far from rejecting the world, fith-fath sekks to embrace it in all its diversity, seeks to become the bird or beast or tree.”[11] 

We also have the tarb-feis, which involves a ritual sacrifice of an animal and then part of its flesh is eaten. In eating the flesh, the Druid can become one with the creature or absorb its magical or physical power. For those who are vegetarian or vegan, I personally don’t see why this can’t be done with herbs and other plants. (Note: Druids today do not sacrifice living animals, though they may rear animals for food just as they grow their own vegetables, as self-sufficiency is growing in the tradition.) We know that the Druids used mugwort in divination, both ingesting and using the smoke to induce a trance-like state. Plants have just as much power, and just as much to teach us, as animals do in their being.

There are many various healing techniques in Celtic culture. Healing wells abound through Britain, Ireland and Europe, and are associated with Celtic deities. Other popular magical acts and items include the brat Bríde was a piece of cloth left out on the evening of Brighid’s holy day of Imbolc, and brought back into the house with the power to heal, as well as to protect and ensure abundance of milk in cows and aid in calving, lambing and foaling.[12] This cloth was not to be washed, otherwise its power would be drained. A brat that was seven years old was especially powerful. Herbs were used in healing, and special charms were recited as the herbs were being collected, as demonstrated by many various charms found in Carmichael’s Carmina Gadelica. We will look at herb lore in a separate chapter.

[1] Markale, J. The Druids: Celtic Priests of Nature, Inner Traditions, 1999

[2] Ibid.

[3] Herne, R. Old Gods, New Druids, O Books, 2009

[4] Pearson, N. The Devil’s Plantation: East Anglian Lore, Witchcraft and Folk Magic, Troy Books, 2016

[5] Markale, J. The Druids: Celtic Priests of Nature, Inner Traditions, 1999

[6] Ibid.

[7] Sutton & Mann, Druid Magic: The Practice of Celtic Wisdom, Llewellyn, 2013

[8] Ibid.

[9] Markale, J. The Druids: Celtic Priests of Nature, Inner Traditions, 1999

[10] Ibid.

[11] Herne, R. Old Gods, New Druids, O Books, 2009

[12] Loughlin, A. ” Là Fhèill Brìghde”, online: http://www.tairis.co.uk/festivals/la-fheill-brighde

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Samhain: Ancient and Modern

Here’s a taster of a blog that I put up yesterday for SageWoman’s channel at PaganSquare. To read the full post, click HERE.

samhain 1Calan Gaeaf (Welsh) or Samhain (Irish) begins at sunset of 31st October and runs to to sunset 1st November according to most Western Pagan traditions. If working by the moon, it is the first full moon when the sun is in Scorpio. If working by the natural landscape, it is when the first frosts bite. Samhain was termed the Celtic New Year, as it marked the ending of one cycle and the beginning of another. The Celts reckoned their days from sunset to sunset, and so the start of the year would begin in the dark time at the beginning of winter. Samhain marked the first day of Winter.

Calan Gaeaf, however, is a time that is not a time, and therefore some Pagans honour this tide and season from 31st October right through to the Winter Solstice. It is a time after many things have died, and there is a stillness to the air, an Otherworldly feel in the silence. It’s a dark time here in the UK, with long nights on our northerly latitude, and usually a very wet time as well. It’s not hard to see how these months could be seen outside of time, outside of the cycles of life, death and rebirth.

Calan Gaeaf, Samhain, Hallowe’en, All Soul’s Night – for many pagans this is the ending of one year and the beginning of another. It is often seen as the third and final harvest – with the last of the apples harvested, the cattle were prepared for winter and the grain stored properly. It is also a time when it is said that the veil between the worlds is thin, and the realms of the living and the dead are laid bare to each other. We are approaching the darkest time of the year, and the killing frosts and snows await just around the corner. It is a time of letting go, of releasing into the dark half of the year, and getting rid of the dross in our lives so that we do not have to carry them with us through the long winter nights. We consciously make the effort to live better, meaningful lives and let go of all that holds us back – our fears and worries, our anger and hatred. We nurture the beneficial and the good that we have in our lives, ensuring that they are well kept for our plans to come at the winter solstice. So the cycle continues.  READ MORE…

New work: Hedge Druid

So, I’m deep into writing my sixth book on Druidry. This is a full-length book with Llewellyn Publishing, which I am so honoured and excited to be working with now! I have a working title of “Beyond the Hedgerow: The World of the Hedge Druid” but that may change.  It’s nice to be able to sink my teeth into such a project, and I hope that it will be well received. Here’s a little sample from the introduction 🙂

Introduction

She walks towards the hedge, the boundary that separates the farmer’s field from the village, a line that runs down to a wooded area and the heathland beyond. When she reaches the hedge of hawthorn, blackthorn and dog rose, a triad of wild and native plants that hold ancient and special meaning, she smiles and reaches out to stroke a rose hip. The cool autumn breeze plays in her hair, whipping it around her face as the sun spills its light in waves across the landscape, the sky dotted with huge fluffy clouds. It is harvest time, when nature’s abundance is at its peak. She feels the strength of the ancestors flowing through her blood and bones, and hears their song in the wind. She says a quick prayer to the ancestors and blesses the land and the ongoing harvest, even as the sound of farm machinery floats upon the breeze.

She turns and follows the hedgerow down to the little woodland, a special place that bursts with bluebells in the spring. In this place she stands for a moment, utterly still, listening to the sounds of the spirits of place: the robins and blackbirds, a pheasant squawking, a hawk crying high overhead riding the thermals. This is the edge, where the hedge meets the wild, where the known meets the unknown, the civilised comes up against the wild. Here, at the edge, is the special place, the in-between place. This is where she belongs.

Inviting the power of the ancestors to flow through her, inviting the gods and goddesses that she loves, inviting the spirits of place to join with her intention, she turns three times anti-clockwise and sings. Once she has stopped, she knows that she walks between the worlds, that the Otherworld is all around her, and she can seek its wisdom and guidance, while testing her courage and her wits. Here she will find the answer to help her in her quest. Here she will find the inspiration, known to the Druids as awen. Here is where the magic happens.

Druidry is a deeply fulfilling earth-based spirituality. I have followed the Druid path for the last decade and more. Born a witch, I have followed a Pagan path for over twenty-five years now. I had always had the gift of prophetic dreams, of knowing more than is apparent in one’s actions or speech, and having a “way” with animals. I have always been slightly fey, different from others. Sensitive to noise and light, weather patterns and more means that I sought out different things growing up. I spent a lot of time in the forest and fields behind my home, preferring the company of the grazing horses and woodland creatures to most humans. I was able to do magic, though I did not know it for what it was at the time.

When I was in my late teens, I discovered Wicca. Here was a religion that made some sense to me, that honoured nature and had a goddess as well as a god. I studied and practiced Wicca as a solitary for many years, dedicating myself to the goddess Morrigan.

Time passed on, and I found myself travelling and living thousands of miles away from where I grew up. Feeling a bit lost, physically and emotionally, I was also spiritually bereft. I had no roots, and did not know how to find or put new ones down. I stopped practicing for a couple of years, not feeling quite at home with myself or my spirituality any longer.

That time passed, and I came across Druidry. It interested me, but mostly all I knew of Druids came from fantasy fiction novels that I had read. I had not studied the Celts in any great detail, though my patron goddess was Morrigan. I had felt a calling, but only half-answered it in my work and in my practice. And so I continued to drift, learning a touch more about Druidry but finding all the material dry and a little dull.

Then I found Buddhism, and Zen. My world found a sharp focus, and for a couple of years that was my sole path. It helped me to stop for a moment, to sit long and meditate, to know myself more and in doing so, learn more about others. I began to live with a bit more intention, instead of reaction. I visited sacred sites in England and Wales, and finally came to Glastonbury. There, at Chalice Well, I did not have the usual epiphany that many speak of, but rather came across a book in the gift shop that changed my life. The author was Emma Restall Orr, and her wild, muddy version of Druidry rang true to my soul. I read all her works, and then studied with her for a year while she was running courses in the beautiful Cotswolds countryside.

That’s when everything began to come together, both in my spiritual life and my practical life. I was the sum total of my experiences, but also more than that. I was a part of the web, part of an ecosystem and as such I had to give back for what I received. I had to be a functioning and intentional part of the weave of life. I found that I could blend all that I had learned throughout my life into my Druidry, and now it has led me to wonderful places where I feel that I am fulfilling a purpose. I’ve come to understand that the meaning of life is to give your life meaning.

And so here I am, sharing with you what I have learned. My learning has mostly been a solitary experience, therefore I call myself a Hedge Druid. I have been part of larger organisations, having studied with the Order of Bards, Ovates and Druids and been a trustee for The Druid Network. I’m now the founder and director of Druid College UK, and am pretty much a full-time Druid. I’ve been blessed that I’m able to do this, with the support of my husband, my family and my friends. It’s been a long and sometimes difficult journey to get to where I am today, but I can honestly say that Druidry has changed my life.

The enchantment that I felt when I was younger, roaming the forests and fields has returned. I feel it all the time now; a feeling of connection and wonder. Every day is blessed. I’ve found that it’s the little things that matter. Watching the long shadows of the birch trees stretch across my back garden as the leaves flutter in the autumn breeze. Watching the sun or moon rise. Leaving offerings to the Fair Folk at the shrine near the bottom of the garden. A sense of returning to my core being has flowed back into my life. I know who I am and where I am going. It is contentment, though not without challenges. It is a deep sense of peace.

I hope to share with you in this work the inspiration and knowledge that I have received over the years. May you find the path rise to meet your feet, may you walk it with integrity and honour.

An áit a bhuil do chroí is ann a thabharfas do chosa thú.

(Your feet will bring you to where your heart is.)

Wonderful news!

A lovely thing arrived in the post this afternoon – my fully signed contract with Llewellyn!  It’s an honour and a pleasure to write for this publishing company. My very first book (Scott Cunningham’s Wicca: A Guide for the Solitary Practitioner) started me on my journey down the Pagan path around 25 years ago. Since then, many Llewellyn volumes are displayed proudly on my bookshelf, and in 2019 my book will be joining them!

More details to come, but for now, that’s all that I can say 🙂

A very early teaser…

So, here’s a little teaser about the work that I did a couple of months ago, when the gods decided to sit me down quite literally and make this book happen. This book will not be available until 29 June 2018 through Moon Books, but I just thought I’d leave this here…  🙂

Cover high res

Endorsement by Mabh Savage, author of A Modern Celt and Celtic Witchcraft:

“This book is an absolute must for anyone seeking to deepen their magical nature or set out upon a path to connect with the world around them. Jo is incredibly inclusive and covers aspects of witchcraft, Wicca and druidism interspersed with an alamanac-style folklore juxtaposed against modern science and a common-sense realism about the modern world we find ourselves in. As a witch on an eclectic path, and a trainee Bard, many of Jo’s words and experiences really resonated with me. Like Jo, I have always been a witch, but appreciate this can mean different things to different people, and I also have found that some Druidic paths can at first appear dry and academic, but with this volume you can sink your toes into the earth and reach high into the sky to touch the stars; to feel what being a Hedge-Druid can really mean; how it can change your world. Jo works with herbs, plants and animals, examining all types of creature, from what we might consider the lowest, such as insects and invertebrates, to the magnificent mammals such as stags and horses. She reminds us that each has a vital place in the world, and in its eco-system, and even shows us how we might go about finding our own animal ally. As well as the earthly beings we can connect to, Jo teaches us how to connect to the celestial beings; the sun, moon and stars, and the aspects of our earth that they control, such as the tides and the seasons. Jo speaks to us of the inherent goodness in some people; how we can look past the horrors that some humans have brought upon the world and see the hard work of those (including many druids and those on similar paths) who are trying to fix the damage and repair the connection between humans and nature. Jo reminds us that we can fill each day with ‘the magical and the mystical’, and gives us the tools and knowledge to create our own deeper understanding of this truly wondrous world we live in.”

Blessings of the First Harvest

As Lugh pledged to honour his foster-mother, Tailtu with games in her honour every year, what pledge will you make to the land? Let this vow strengthen your resolve through the cycles of the seasons. Lammas/Lughnasadh blessings to you all. x

Lughnasadh

The Crane Bag: Out Soon!

Only two more days until my next book, The Crane Bag: A Druid’s Guide to Ritual Tools and Practices is out in paperback and for Kindle. This is my fourth book in the Pagan Portals series, which offers an introduction on a specialised subject at a low price and which we think is good value for money. In this book we cover:

Front coverChapter 1 – What is the Crane Bag?

The Story of How the Crane Bag Came to Be

Crane Bag as Soul Map

 

Chapter Two – The Importance of Ritual

What is Ritual?

Re-enchanting the Soul

 

Chapter Three – The Druid’s Tools

The Silver Branch

Staff

The Cup/Bowl or Cauldron

The Drum

Sticks, Stones and other Fetishes

Sickle and/or Knife

Robes

Altars

Fire/Candles

Incense

 

Chapter Four – Druid Ritual Elements

Call for Peace

Casting the Circle/Creating Sacred Space – Preparing the Nemeton

Honouring the Spirits of Place

Honouring the Three Worlds

Honouring the Four Quarters

Honouring the Ancestors

Honouring the Deities

Ritual Action

Prayers and Magic

Offerings, Eisteddfod and Sacrifice

Feast

Closing

 

ChaptCB-Chapter5 (655x1024)er Five – Altered States

Meditation

Drumming

Chant and Song

Sensory Deprivation

Sacred Landscapes and Sitting Out

 

 

You can pre-order your copy now on Amazon by clicking here: The Crane Bag