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Animism Today

P1040954 (1024x768)What does it mean to be an animist in today’s world? Druid Emma Restall Orr describes animism as that which acknowledges the inherent value in all things.  This description, for me, is the best offered so far.

Many people can see animism as a throw-back to times when people were not so intelligent; the cavemen who believed in spirits imbuing inanimate objects. What I would offer is a redefinition of inanimate for, in my worldview, nothing could be inanimate.

How is this so? Well, I’m not a physicist however I’m pretty sure that everything is composed of atoms that are constantly moving (atomic theory).  Ancient philosopher Heraclitus theorised this yonks ago, claiming that everything is in a state of flux. Therefore, how could anything be inanimate? Most people, when considering the word inanimate, seem to think of things that don’t move, that aren’t “alive”.

So how does the dictionary define inanimate? There are a few: 1.not animate; lifeless. 2.spiritless; sluggish; dull. Synonyms: inorganic, vegetable, mineral; inert, dead. 2. inactive, dormant, torpid. Considering these descriptions, we must also consider the word “alive”. Oxford English dictionary describes it as 1.(of a person, animal, or plant) living, not dead; 2. continuing in existence or use.  Not very helpful, is it? Animate is something that is not lifeless, and alive is something that is not dead. So what is dead then?

I could go on.  Is the desk that my computer on dead? When did it cease to live? It is still in existence and continuing in existence and use, as the OED states something that is alive does.  The only change has been in the form of the matter. When someone dies, they change through the processes of decay, returning to the earth.  So have they truly died, or merely changed form?

If we cannot define what is alive and what is dead, what is animate and what is inanimate, then in essence everything should be treated equally.  With such loose terms we cannot and should not push aside what we do not fully comprehend.  Yet every single day millions of people do so, declaring that something is merely a tool, a resource, something to be used for their personal benefit.  The inherent value in something is in relation to its usefulness. Again, usefulness is such a broad and subjective term.

If the oceans are merely a resource, if a chicken is only a resource, then it loses its inherent value in the fact of it simply being.  We can then abuse it to our own purpose – mostly selfishness and greed.  We are able to pollute the seas because we no longer respect them. We cage hens and kill them once their usefulness in egg-production is up, or dairy cows when they have “dried up”.  They no longer have any value.

Animism honours each and every thing for what it is, whether it is bird or bee, human or cat, tree or rock, mountain or lake.  Each thing is made up of millions of other things. Each individual thing on this planet contains parts of other things.  Not only is everything inherent in its own being and value, but everything is interconnected.

Everything is made up of nothing – the essential building blocks of everything is nothing, if we go deeper in physics.  In this, we are all connected. We are all made up of things that are constantly in motion – energy always moving and creating different forms that we recognise as sibling, house, lorry.  For me, this blows my mind.

So does this mean that I need to bow down and worship the lorry that takes away our recycling?  Well, no, not really, though it’s an interesting concept.  Many pagans who also are animists have an apprehension or dislike for bowing down to anyone – but that is a separate issue. I have no problem in bowing to my gods.  We then have to define what constitutes deity. Again, I digress.

Recognising the inherent value of everything does not mean worshipping it. So, in seeing that the blackbird is energy taken form as a black-feathered bird with glorious song, I can see its inherent beauty and value.  But what of things we do not consider to be beautiful? I would posit that as beauty is so subjective, there can again be no limits on value.  Is a virus beautiful? For me personally, I think it is a remarkable thing. For someone who is dying from one, they may not see it in such a light.

Animism today is not walking around believing that the Moon is a goddess (though it may be for some, to each their own). It sees the inherent value of the moon and acknowledges it. We can honour as deity what the moon does to our planet, to ourselves. We can attach godlike qualities to these phenomena, creating a relationship with it through seeing them as archetypes.  We can lose the whole archetype consideration altogether and think of gods as things that can kill. Deity has far too many definitions and is again so subjective. It can be hard to have a relationship with something as vast as a mountain, so we create gods that we can relate to on a human level. It is difficult to have a relationship with an abstract, such as love, or anger. We relate to these as gods when we see the value of them and how they affect our lives.  The thunderstorm is simply a thunderstorm, yet it is also a wondrous coming together of energies that can change our lives forever.

In Druidry, we often hear the term “the song”. This is a poetic phrase to mean the energy and quality of a certain thing, whether it is the song of the wind through the leaves, or of the cat hunting in the backyard. It is the coming together of energies creating something that has its own inherent value simply by its matter of being. In animism, the song is what defines something as different from other things.

Through animism today, we can learn to create better relationships with the world around us. We learn of compassion and understanding, of differences and similarities.  We learn a new sense of gratitude and wonder. In my opinion, these things are not childlike or primitive, but the essential parts of being an evolved being.

This blog post is my contribution to The Animists Carnival: http://lifthrasirsuccess.wordpress.com/animist-blog-carnival/

(This month, blog Eaarth Animist is the host)

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Reblog: Courage

Reblogged from my blog on SageWoman’s channel at Witches & Pagans: http://www.witchesandpagans.com

As the darkness approaches, I find myself thinking more and more about courage. What is courage? Personally, I think courage is so subjective – there is no one definition that would suit everyone. Yet I shall give it a go in any case.

The dictionary defines courage as: the quality of mind or spirit that enables a person to face difficulty, danger, pain, etc., without fear; bravery. I would posit that courage is the quality of mind/spirit that enables a person to face difficulties, etc in spite of fear. It is just not true that the brave know no fear – I believe that they simply get on with it. There is no such thing as a fearless person, unless that person has not the mental capacity for it, having suffered physical brain or emotional trauma.

What causes fear? For the most part, fear is the unknown. As humans, we crave constancy, security. We’re not especially fond of change, at least in great quantities. We fear what we cannot see – many are afraid of the dark. Is this an instinctual fear, based on what could attack and eat us from the shadows? I had an experience a couple of weeks ago, in my own backyard, where I went to offer some food at my altar – a large dark shadow that was not usually there made me stop in my tracks. A bear, my first thought was. Then my brain worked through the processes of logic – there are no bears in Britain. I’m not in Canada anymore. What animal would be big enough to create this? A stag? Would he attack me in this, the rutting season? No, he couldn’t get through the hedge with his rack at this time of year… After going through these thought processes (which probably took less than a second) I simply stepped forward to investigate, and found it to be a large branch from the beech tree that came down in the high winds. I smiled at the brain’s way of dealing with it and made my offering, honouring the darkness and shadows as well.

Growing up in Canada, in bear country, you are taught to be afraid of large, dark shapes at night and early morning. You stay away from them. That learned behaviour has stayed with me even though I have lived in the UK since 1998.

So, what is the great thing about learned behaviour? It can be unlearned. My fear of the dark, of the unknown, can be investigated, experienced fully. Now, of course it is healthy to have a certain instinctual fear of large shadows in the dark, just in case I find myself alone in the woods when I get back to Canada for a visit. I can’t expect my brain to make these logical leaps in time to deal with the situation of a real bear being there – my brain would rightfully tell me to leg it. However, dealing with a fear of the unknown can be unlearned.

In new situations, I don’t have to automatically feel apprehension. I don’t have to worry. I don’t have to react. I can breathe, and work with what is actually happening at the moment, rather than living in the past or fast-forwarding to the future. In the present moment, we cannot know fear – we can only fear outcomes. When we are hurt, when we are in pain or in danger, if we are thinking in the future, “when will this stop!” then we are not in the present moment – we have given over to the future. Facing the current moment of pain, of danger, requires us to be totally present. This very easy to say, not so easy to do. Still, it is worth the effort, I think.

While working on this concept, in the meantime one can learn to live with the fear, in the form of taking on the notion of courage and running with it. Face the darkness in spite of your fears – they may only be tree branches anyway. Fear is a very human emotion, one that has kept us alive for millennia.

For me, fear is a god. Fear can be crippling, fear can drown us in its depths; it can suffocate us until we know no other escape. As such, fear can kill. Yet, like most gods, only in submission to these raw flows of energy would we risk death. By working with the flows, riding the currents of fear, developing a relationship with it, we can better understand it as well as its place in our lives, and the rest of the world. In the meantime, may all your shadows only be deadwood. You’ll only find out by checking it out, at any rate…

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Spiritually Ill

At Samhain, by sunset I was in bed, the world was spinning.  I had just gotten off the phone to cancel the evening’s ritual. I had doggedly worked through the previous two days with a headache that just wouldn’t go away, and an all over body ache that I attributed to overdoing it in yoga.  Now nausea took over; I closed my eyes and tried to sleep. This was something different.

My blood boiled and the fever took over, running for the next three days.  Then blisters began to appear, and I knew – I had chicken pox.  I had managed to elude it for 39 years, and it finally caught up with me. My immune system was already weakened from a previous virus and an unrelaxing but still enjoyable holiday.

Halfway through the night we had to get up to change the sheets.  The fire in my body was trying to be quenched with sweat. The pounding in my head was almost unbearable.  As I dragged my aching body back into bed and into the blessed darkness, I wondered how I could deal with this illness on a spiritual level.

Using meditation techniques to calm the body and ease the headache, it was pretty easy at first. But then the rash came out, and all thoughts of coping with meditation flew out the window.  The fever comes and goes, a rush of fire through the body and that is quite easy to follow along, feeling it along my body and in my bones, through my hair and rising off my body.  It’s the stillness that is difficult in these circumstances.  I thought my Zen and meditation training would help to ease this. I was wrong.

It was impossible to sit still.  It was impossible to sleep. It still is.  Lying down, you feel all the nerves reacting to the virus, sending sharp little elf shots throughout the body and into the blisters.  You twitch. Even now, the twitching doesn’t stop.  The mind is doing all it can to get away from the pain, from the discomfort. Trying to type these words and form a cohesive thought pattern is a real challenge.

So what to do? How to deal with the chicken pox virus spiritually as well as physically? I’ve found that my skin is soothed outside, by sitting in the backyard, letting the sun and the wind ease the pain.  It doesn’t last for long – when I go back inside again it returns, but I am reminded of the moments of normalcy, of nature all around me, continuing on even as the fires rage within my body.  It is a reminder that the world is bigger than you are – when we are ill, we can so easily become despondent, self-absorbed ( I know – writing a blog about this is a tad on the solipsism side, but bear with me).

I look at my cat, who has been fighting with a stomach infection for months now.  She doesn’t seem terribly bothered by it – animals deal with pain and illness, death and dying so much better than most humans. They have an innate grace when it comes to it, all things considered.  And so I take inspiration from nature to help me combat the mental and physical challenges that lie ahead this week.

I let the awen flow.

I also hit the bottle of calamine lotion, and take some white willow bark.

I feel that this is also a turning point – the Celtic New Year has begun.  My body is undergoing some serious trials right now, and I feel that at the end of this journey I will have learned something valuable.  I was not able to perform any Samhain rituals, but did light a candle for the ancestors and leave it in the front and rear windows of the home, like I do every year, to guide the dead on their journey.  A couple of days later I was able to sit in my altar room and, after trying and giving up on meditation I turned to my oldest set of cards for inspiration.  What did I need to learn from this, I asked? The card I drew was Initiation.

And so, I feel that this is telling me to stop, to slow down even, to see the new phase in my life.  To literally do nothing. To deal with pain.  To deal with suffering.  To get on and be inspired by life.  To let go of all concepts related to my looks.  To let go of all thoughts of the future. To enjoy the moment. To simply be.  There is nothing like pain to get you in the present moment, if you truly open yourself up to it.

It has showed me that even though I talk about slowing down, and not taking on so many commitments, that I need to walk the talk.  I have talked about slowing down for months now, and yet keep accepting new work, birthing new ideas and letting the awen flow.  What I need to do is to retreat, to stop for a bit, to perhaps stem the flow of awen pouring out, and focus on it pouring back in.

This illness has really highlighted that for me.  Exchange, relationship. I talk about this a lot, and yet now see how unbalanced I was in it.  And so, learning from this episode in my life, I start the new year unable to do much except sit and read, or watch the birds as the sun sets a little closer each evening.  There are books to read, sacred places to visit.  A retreat from the world in order to better engage with it – this is what the monastic tradition is all about.  It’s calling to me at the moment. Time to ponder on thoughts of the self, to chop wood and carry water.  The cool breeze from the open window beside me is so delicious on my hot and blistered skin.

Is this how to deal with illness as a Druid? Maybe – each person’s journey is different, and sacred. May yours be walked in balance and harmony, in darkness and in light with equal joy and yes, pain.

 

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Why should the Gods care?

Do the Gods care?  I’m not so sure.

In my own experience, I know that the wild gods especially, those of heath and forest, of the seas and wind, of storm and sunshine, do not care about what happens to humanity.  They simply follow their nature, their path.  In my perception, the universe does not care.  I remember in Pirates of the Caribbean, when the goddess of the sea, Calypso, was asked why she had a change of heart about a man that she once loved, simply stated in that slow, West Indes drawl: “It is my nature”.  They may interact with us, but do they have our best interests at heart? Some may, but some may not.  Some may not even acknowledge us – the hurricane passes through despite our pleas, following its own song of wind and water, doing what is in its nature to do.  The sun shines down relentlessly on the crops, burning the fields or ripening the wheat dependent upon other weather conditions during the season.  Our best interests are not on their agenda.

And why should they be?  It is the human fallacy, that mindset of us being the centre of the universe?  Why should we be the recipients of all that we perceive to be good in the world, and why do we rail against the perceived tragedy? Yes, an earthquake is devastating, and can kill thousands of people, causing pain and anguish among humanity, and all other creatures that suffer from its effects.  But the earthquake is not at fault (pardon the pun) – that is the nature of the earthquake.  It will not seek out a place where it can cause the least destruction, nor vice versa – it happens where it needs to happen, where the elements dictate it should be, where the song takes it.  It does not consider the repercussions it will have on anything.

These wild gods are of a totally different consciousness to us, and it can be damned hard to relate to. That is why we often anthropomorphise them, in order to be able to relate.  It is easier to talk to a god of thunder, who struts around wielding a great hammer against giants than it is to talk to a thundercloud, or the lightning.  These gods, who we have given human form – do they care for us?

By giving them some sort of humanity, we automatically assume that they should. After all, they look like us, talk like us, have adventures that we can relate to.  We have created these wonderful stories about them.  We care for them, we devote ourselves to them – should they not do the same?

This can often be the falling down point in relationships with the gods for many people.  I have known people who have abandoned the gods, because they have lost loved ones, or had other trauma in their lives that the gods did not intercede in.  My question would be – why should they intercede?  At the moment, I have a very ill cat, who is not responding to medication.  I have prayed to Bridget for healing strength to help her get over the illness, and to give us all strength and knowledge of the illness so that we may better cope with it.  So far the results of the prayers have not been successful – should I therefore abandon all relationship with Bridget? It I did, then I would be assuming that the gods are “on call” for us, for our whims and demands and pleas for help.

They are not.

I have relationships with several gods, to help me understand them, and the ways of the world a little better, but I know that I am not special; that should I receive healing energy from Bridget it would not be because she is granting me a favour, or a gift.  What I hope to achieve through my relationship with her is a better understanding of the bigger picture in life, beyond my own mortal limitations in order to better my own situation.

I don’t think Bridget really cares whether or not my cat lives or dies.  She may, however, help me to understand the illness better, to help me find the inspiration and strength to continue through my relationship with her. Sometimes just talking to someone about it helps, even if you cannot see them.  Like the Catholic confession, simply talking to someone can sometimes clarify things in your own mind.  The priest taking the confession will give advice, tell you how many Hail Marys or acts of contrition you must do to absolve you of the sin that you committed – but the priest does not care, per se – they are simply acting on behalf of what they believe their god would like their followers to do.

Does this leave me feeling a bit lonely, a bit unwanted and left out because my gods do not care about me?  Not really.  My gods teach me how to cope with the world – Nemetona teaches me about sanctuary and sacred space, where I can in myself learn about finding those places where I can be free. She does not grant them to me, but shows me how to find them through her and through my own practice.  Similarly, Frigge does not care for me in any motherly or matronly sort of way, nor Freya – what they do is provide me with inspiration to keep my household in good order, or to talk through relationship issues.  They are not Dial-A-Gods with whom to pray to for help with this or that; through our ongoing relationship with them we begin to see how we can find the awen in their stories and weave that into our own lives.

Sometimes it may feel like our pleas are heard – that someone receives a miraculous recovery, or the tidal wave does not reach the shore. However, I would posit that this has nothing to do with us personally.  The infection may go away because of the mindset and resulting physiological effects this has on a person who knows that others are praying for them, or who have made them a special amulet.  Does this have anything to do with directed energy from the gods themselves? I’m not so sure – I think it has more to do with the inspiration these gods have given humanity to fix it, or try to fix it, themselves.  I could, of course, be totally wrong.

The fact that the gods don’t care does not affect my relationship with them. The tree at the bottom of my garden does not care whether I live or die, neither do the horses in the field, the frogs in the pond, the throngs of humanity who have no knowledge that I even exist.  Does this mean that I should not love them? I don’t think so.

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Right Livelihood

autumn leavesDuring the time around the autumn equinox, in my particular path of blending Zen and Druidry I focus on the Buddhist aspects of Right Livelihood within a Druid context.  I do this throughout the year, blending the Buddhist Eightfold Path into the eight seasons of modern Paganism, and have found it spiritually inspiring and enlightening. (For further reading into Zen Druidry, please see my latest book, Zen Druidry, available on Amazon and through Moon Books).

Right Livelihood, in essence, means taking on a way of living and working that does not compromise the other principles within the eightfold path, or indeed any of the Dharma Principles. However, it is much more than ensuring that your occupation is not harmful to others – for me, this accords to everything I do, my entire life.  My livelihood is not just my office job, or my dance company, my writing or my work as a Druid priest. My livelihood is the way in which I live my life – my whole Druidry as a way of living, not just as a practice.

I have ensured that the traditional view of Right Livelihood is upheld in my life – all my jobs do not create harm in others, abuse others or the environment inasmuch as is humanly possible.  Yes, three out of my four jobs require that I drive a car, and that is a compromise that I have to make, which I try to offset in other areas of my life.  I used to work as a legal secretary, but was slowly having my soul destroyed by helping the rich dodge inheritance taxes.  It took the universe to give me a great kick up the bum to get out of that job and dive into something more meaningful for my own self – other similar legal jobs may work for some people, it just wasn’t in accordance with Right Livelihood for me personally.  I quit, went back to university and got a job straight away working for a music company and charity, got writing again, started a dance company and began in my priest work.  I felt much more at ease with myself, knowing that I was partaking in Right Livelihood (or Livelihoods!).

Some of us may feel trapped in jobs that we do not like, but we need the money to support our families, or ourselves.  However, that doesn’t mean that we cannot be on the lookout for something that would sit better within our hearts and souls, and it also doesn’t mean that we can’t offshoot this, say perhaps by doing some volunteer work, donating to charity, etc.  I personally don’t have much spare time, but the time that I do have I try to use wisely – though this year I haven’t succeeded as well as I may have, having run myself a little too ragged.  Organising charity events, performing wedding ceremonies, on top of my other jobs left too little time for me and my husband, and in that regard I failed at Right Livelihood, as there was harm and neglect on that front.  I have worked too hard, and now physically and emotionally see the repercussions. Now, in the autumn of the year, when I can see the results of what I have sown in the springtime of the year, I can also reflect on how to do better next year.

Right Livelihood means living right – it’s not just your job.  For me, within Druidry, it means establishing a life that has as little impact ecologically as is possible at the time for me and my family.  It means investing our savings in solar panels, recycling and composting everything, using cruelty and chemical-free toiletries, working towards creating peace and inspiring others.  It means walking the walk instead of just talking the talk.  It’s bloody hard to do. It means being aware of everything around you, of the impact that you have on the world, from the interaction I have with my co-workers to how many kilowatt hours our household has consumed in the last year.  It means sacrificing ignorance for knowledge, and the practical application of such.

Druidry teaches us about creating honourable relationships with the world around us, with all things if you are an animist like myself. Seeing the inherent value in all things means that no single thing can be taken for granted.  Incorporating Zen means bringing awareness of my own self and how my brain works, as well as working on an awareness of the world at large by living as mindfully as is possible.  Sometimes I am hugely successful at both – other times I fail spectacularly.  At any rate, it’s a learning curve.

Throughout the darkening days until Samhain, my focus on Right Livelihood is a constant reminder to live well.  Taking inspiration from nature, I learn not to take more than is necessary, or at least I am inspired not to – succeeding in this regard is damned hard in a fairly affluent Western society.  I breathe into the growing twilight, the longer nights and learn how to simply be in the world, leaving behind barriers of separation as much as I can, within myself and nature, humanity and the universe.  The rich scents of autumn tingle in my nose, the decaying leaf mould and woodsmoke, the chill winds and starry skies above inspiring me to continue. It is  Inspiring me to create a life that is worthwhile, and in doing so, following a path of Right Livelihood.

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Reblog – How Druidry Relates to the Environment

This is a reblog from my latest offering for this month’s Moon Books’ Blog – please note that in my opening sentence, I say “perhaps” with regard to Druidry taking the environment into deep consideration in the spirituality.  I am aware that those of other faiths hold it as dear as I do, but I am speaking from what I have seen and experienced within the pagan community in general…  For me as it is for many, many Druids, the environment is at the heart of everything that we do.

This article first appeared on The Druid Network’s website which I submitted few years ago.  The website is currently undergoing an overhaul, but there are still many articles on there to inspire! http://druidnetwork.org/what-is-druidry/ethical-living/environmental-awareness/environmental-articles/

Awen blessings!

Druidry, perhaps more than any other strand of Paganism in the wide weave of spiritual traditions, takes the environment into consideration on so many levels.  Druidry – most commonly believed to be from the old Irish words dru and wid meaning “oak knower”, or even the  Proto-European deru and  weid “oak-seeker” acknowledges this communion with nature in the very roots (pardon the pun) of the word.  Heathenry – one from the heaths, or Wicca (most commonly believed to be from the Saxon wicce, to bend or shape, as a willow branch can be bent or shaped into something quite beautiful) have similar nature-orientated origins, however, the communication between the natural environment and the Druid of utmost importance in the path.

How do Druids view their environment?  Many, if not most Druids are animistic, believing in the essential spirit of everything, whether it be rock or tree, raindrop, beetle, horse or the sea.  There is a sense of consciousness in everything.  When I use the word consciousness, I don’t mean in the scientific sense of the last two centuries, where it was used to differentiate between humans and other animals and also “non-sentient” beings.  Consciousness, to me, is a part of the greater whole web of life, where threads are woven together, separate but still connected.  It is what makes something what it is – whether it is the rose, a cloud or the moon.  It is its own inherent identity, or, more poetically, its own song that makes it what it is.

With that sense of consciousness in all things, it is much harder for the Druid to disregard any aspect of the environment.  No longer are wildflowers plucked for their beauty, to die within days on our dining room table.  No longer is it an option to squash the spider in the living room who seeking warmth from the coming winter. Our entire perception is changed once we view the environment both as having its own consciousness and as we do so conscientiously.  We gain both a greater and broader view of the web of existence, at the same time as finding our own place within it.  How wonderful is that?

That world view brings with it a responsibility.  No longer are we allowed to remain ignorant in the ways of our own environment. If we are to view it as a whole, then we must truly see every part that we also play within it.  If the whole of nature has a spirit, then issues arise such as the taking of a life for food.  Many within Druidry are vegetarian, if not vegan, and yet there are still many others who eat the flesh of an animal. Some do so, claiming that ethically raised and slaughtered animals for food are perfectly acceptable to put on our plates. In my own vision of Druidry, the damage caused to the environment by the raising of animals for food does not allow that luxury of thinking.  It takes much more energy and resources to raise animals for food than it does to plant in the same amount of land a sustainable, organic crop for food.  In giving up animal meat and animal products for both food and other commodities, we are caring more for our environment and also, at the same time, sacrificing our ignorance of the weighty issues behind such matters to become fully aware.  We must accept responsibility for our part.

The word environment has many meanings, however. Our immediate response to the word is the natural environment – nature.  There are many other environments, however – little worlds created by human consciousness. We have our work environment, our home environment, our villages, communities and cities.  There is the issue of human to human interaction as well as interaction with nature (though as humans are a part of nature, I realise that I am contradicting myself in some ways, but please bear with me).  Our own sense of self, or self-awareness, creates a thorny path through which we must navigate carefully, in order not to injure ourselves or others.  Unless one lives as a  hermit, the Druid will have interaction with other human beings, some Druids, some not.  As with the Druid relationship with nature, sensing the inherent consciousness within it, Druidry teaches us that same sense of consciousness in human interactions.  I admit – it is a lot easier for some people to respect an old oak tree than most human beings, however to be fully aware of our relationship with others we must act with a certain sense of honour, that same sense of honour, in fact, that we give to nature. We may not like some human beings, much in the same way we may not like broccoli, but we still acknowledge and respect their place in the wider web.

So how do we relate to our environment?  Within Druidry, there is a beautiful Welsh word, awen.  Various meanings range from flowing water to divine inspiration.  I prefer the inspirational route, however, this is not an “out of the blue” inspirational experience, but one that is crafted through time and dedication to one’s environment to develop a rapport with both nature and inspiration itself, until they both work hand in hand.  To the Druid, inspiration lies all around us in the environment, whichever environment that may be.

The word – inspiration – to inspire, breathe in.  Breathing in must, of course, be followed by breathing out – exhalation.  Breathing is the most primitive and simplest way we relate to our environment, and the most effective way of remembering that we are a part of it.  The air that we breathe is also the air our ancestors breathed 50, 100, 1000 years ago.  It is also the air that the willow, alders and yew trees exhaled 50, 100 or 1000 years ago.  The wasp breathes in the same air, the grasses and wildflowers exhaling into the deepening twilight.  We can relate to our environment by simply remembering how to breathe, what we breathe and how it is all connected.  From that, we literally gain inspiration, as well as being inspired by it.  The inspired Druid then exhales that inspiration, whether it be a song to the darkening skies before a thunderstorm, giving thanks before partaking in a meal, writing a symphony, throwing paint at a wall or dancing in the light of the moon.  This establishes a communication between the Druid and the environment – speaking to each other, even if it is without words.

We relate to our environment though inspiration, and we are all related, as the Native American proverb says.  It isn’t simply communication with our environment, but a soul-deep sense of relativity – we are all related.  By being related, this instills within us a sense of responsibility, of caring for the environment, whichever one it may be.  If we see that we are related to the badgers living in the brown-land area soon to be re-developed, then we also see that we must take action to ensure that they are safe.  If we see that we are related to the food that we eat, we will ensure that we eat organically and, if possible, grow our own food as much as we can to develop that relationship even further. If we see that we are related to our neighbour next door, we are more likely to establish an honourable connection to them and the rest of the community. It creates a sense of caring for the environment and all within it, and it is no easy task.

The challenge that faces the Druid is to see clearly these relationships, and to act honourably in all regards.  If this challenge is accepted, then the worldview is broadened considerably, as is the environment.  The web of life will shimmer with inspiration along every thread.  May it do so for you, all my relations.

http://moon-books.net/blogs/moonbooks/druidry-and-the-environment/

 

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Four Mantras for Good Relationship

Vietnemese Zen Buddhist monk, Thich Nhat Hanh recently spoke in a live webstream from Plum Village (the community he set up in France) about many things, one of which really struck a chord with me about relationships.  He has produced four mantras which help us to learn compassion for each other, and to better open up lines of communication, which is key to any relationship. The four mantras are:

  • Darling, I’m here for you.
  • Darling, I know you are there…and I’m so happy you are there.
  • Darling, I know you suffer…that is why I am here for you.
  • Darling, I suffer – I am trying my best to practice. Please help me.

The first mantra, “Darling, I’m here for you” demonstrates that the other is not alone in this world. Indeed, we are never alone – the idea of being alone is one that has hounded us ever since we made the mind/body disconnection.  The rationalists and the materialists have argued this one thoroughly, so I won’t go into it here, but suffice it to say that within most branches of paganism, the mind are body are thought of as connected.  That being said, through our bodies we are all connected to every other thing on this planet – we contain minerals in our blood that are found in stars, we breathe the air our ancestors breathed, we are all held down by gravity.  There can be no separation in the truest sense.  Our current lives lead us to believe that there is separation – could this simply be a marketing ploy, to divide and conquer?  Something to think about later… but I digress.  When we say “Darling, I’m here for you” we are putting the needs of another ahead of our own, as well as showing them that they are not alone.  In today’s society, that can be and is a great gift that we can give to others.

The second mantra, “Darling, I know you are there, and I am so happy you are there” shows us the joy that others give us, simply by sharing this journey is life.  It is a simple recognition of another soul, which again in today’s society can be so lacking. We lead such virtual and busy lives that speaking these words can reconnect us to the one that means so much to us.  We take so many things for granted, and we should never, ever take our loved ones for granted.  We must remind ourselves each and every day how wonderful it is to have these people in our lives. Allowing ourselves to feel the joy in having someone in our life is another gift, and when we express that joy, that joy spreads throughout the world.

The third mantra, “Darling, I know you suffer, that is why I am here for you” enables us to feel compassion for others in our lives, to show them that we see that they suffer.  So often people feel that they are suffering alone, and when we acknowledge the suffering of others, we immediately have more compassion for them, whether they are our loved ones or not. Everyone is fighting their own battles.  This changes not only our worldview, but changes the perception of those whom we are trying to connect to. Simply listening to someone, truly listening to them, is a great aspect of this mantra.  So often we are not listened to – we are often heard, but is anyone really listening? To give your full heart and attention when someone is trying to connect with you, or vice versa, is key to any relationship.

The fourth mantra, “Darling, I suffer – I am trying my best to practice. Please help me” is perhaps the hardest one to fulfil.  So often our egos get in the way that we simply cannot ask for help, let alone allow others to see our suffering.  How many times have you “suffered in silence”? Why do we do this?  Sometimes, when a loved one has upset us, and then they ask us “What is wrong?” our immediate response is “Nothing,” filled with anger, fear and tension.  They know that something is wrong, but we refuse to tell them in an attempt to punish them for hurting us.  If we allow that hurt to express itself, it will not linger and communication can open up in order to find a resolution.  If we simply answered the question, without judgement or anger, we might be able to see the other side.  We must admit to others that they have upset us, and we must do our best not to let our anger get control. We feel our anger, but we do not attach to it. By not attaching to it, we can talk about it with greater compassion and find greater healing.  We do our best to practice.  When we ask for help, we are putting aside our egos and allowing that other person in.  It’s not easy, but it does change everything. So often our anger is based on a misperception, and allowing the room for that perception to be corrected gives us greater scope for compassion in the world today.

These four mantras are changing the way that I relate to others, I feel in a truly positive and beneficial way for everyone.  For that, I am truly thankful!

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Namaste

These past two months, and these last two weeks in particular, I have noticed an increase in disrespectful behaviour on several Facebook groups that I am a part of.  Some of these groups have absolutely nothing to do with each other, so there is no correlating theme that might suggest crossover between them. So what is causing people to behave so badly in a public forum?

Trolling and dishonourable behaviour has always plagued online discussions, due to the lack of face to face contact and the deterioration of basic social skills as a result of an increased virtual presence and virtual world.  One can very easily be rude to a faceless person, or a faceless mass – there is no real-time, real-life repercussions in most cases (barring those individuals who have been prosecuted for various internet related crimes and misdemeanours, such as bullying or trolling on gross levels, often involving minors).  It’s a sad state of affairs, and I fear for the future of social interaction in a world where people are addicted to their phones and other social media (yes, I spot the irony in an online blog, but bear with me) and are increasingly isolating themselves whilst under the illusion of always being connected.

People being rude for apparently no reason, people are trying to publicly shame another person or group, people for whom basic manners is all but lost, people with low self-esteem or any other number of issues that lead too poor behaviour.  But why this sudden increase lately?

I wonder whether it has something to do with the weather.  Here in Britain, in a climate that for the most part does not suffer the extremes that other countries deal with on a regular basis, when it is very hot or very cold there can be a rise in poor behaviour.  These past few weeks Britain has experienced a heat wave, which may have something to do with what is happening in these groups.  In Psychology Today, Amie Gordon states “in the summer, hotter weather was associated with being in a more negative mood. Heat is also associated with increased aggression. So when you find yourself feeling sad, grouchy, or wanting to punch someone in the middle of summer, try taking a weekend trip to somewhere cool.”  (For the full article, see http://www.psychologytoday.com/blog/between-you-and-me/201301/sour-in-the-sun-3-unexpected-ways-weather-affects-your-mood).  Dr Joh Grohol wrote a in his online blog “Heat waves are related to more violent behavior and aggression,  may be associated with higher drug and alcohol abuse,  anxiety tends to decrease with a rise in temperatures,  depression and lowered mood tends to increase with a rise in temperatures, high levels of humidity — which often accompany a heat wave — lower concentration,  high humidity also increases sleepiness (probably related to poor sleep) and  high humidity also appears related to a lack of vigor and energy”  (http://psychcentral.com/blog/archives/2011/07/20/the-psychology-of-a-heat-wave).

Though we are not, and can never be, separate from external forces such as the weather, we are also highly equipped to deal with our emotions and behaviour through cultural and social standards, upbringing and self-discipline.  We are not slaves to these either, but can use them to help reinforce a positive world-view and to make this world a better place for all beings. It is entirely in our hands.

When we are engaging with the world, whether it is using an online presence or a physical face to face engagement, we have to remember that we are dealing with another soul.  This is a person who has thoughts and feelings, a history and a future, a journey in life that they are trying to complete perhaps as best they can.  It’s all too easy to forget this.  I am often reminded by the simple Hindu word/phrase, Namaste – my spirit honours your spirit.  (http://en.wikipedia.org/wiki/Namaste). Keeping this in mind has helped me a great deal.

This is not to say that simple acceptance of bad behaviour should take place, that we cannot change the world, that you shouldn’t stand up for what you believe in – if you need to speak out on an issue, then you should, with honour and respect.  I have done so in the past, and indeed am currently doing so in this very blog.  Note that I have not named names, groups, or anything that would personally implicate another soul.  Instead, I am trying in my own little way to work through this issue, have my say and try to make the world a better place.

So, if you are ever tempted to belittle, degrade, shame another person, either in person or in an online forum, perhaps in the hopes of getting people to “your side” of the issue, remember that there are no sides, that there is no real need for this behaviour, no positive effect on the world at large.  Talk about it, talk it through with respect.  Love and compassion are key, and where two souls meet but cannot agree, then, with respect, bow and walk away.

Being kind is not difficult.

And if all else fails, find somewhere cool to think it through first. Namaste

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The Spirits of Place Within Me

mont_tremblantAfter having had wonderful conversations with an old friend of mine, and currently reading “Pagan Visions for a Sustainable Future” the concept of the spirits of place has gained an even greater standing in my Druidry.

I have always loved the hills and mountains, the forests and rivers where I grew up in the Laurentians.  These ancient volcanic hills, softly rounded ,weathered and tree-covered sing to my soul.  They are not only a part of the landscape in which I grew up in – they are a part of very own self as well.

The water that I drank flowed from the rivers than ran between the mountains, fast in the spring with snowmelt, crashing over rapids and making its way southward through towns and villages.  This river fed the many lakes, along with mountain streams that flowed down the granite hills, bubbling and jumping merrily through moss-covered stones.  This is the water that I drank – it was a part of me, the rivers and the lakes, the mountain streams.

The clouds that scudded the hilltops gave rain that added to those mountain springs and rivers.  Those clouds were a part of me.

The sandy plateau in the midst of these mountains is where our house was built. It was the literal foundation for a very happy childhood.  Upon this soil I grew up. I tasted it upon my skin after a day spent outside, I inhaled the scent after a summer rain, smelt it on the cat’s fur when she came inside after rolling in the sand.  This soil is a part of me.

The sunlight beaming down upon my warm skin as we sat on the lakeside beach, slowly browning or freckling skin, drinking it in – that sunlight is a part of me.

The thunder and lightning storms that raged across the skies in the heat of August, restoring the balance and refreshing the body after the humidity of the day – those storms are a part of me.

The dairy cows in the lowlands fed by the river and other rivers gave us milk and cheese as we were growing up.  Those cows, the grass they fed upon, are a part of me.

The mulch thick and deep in the forest floor in late autumn, with mushrooms poking through and the wonder of life all around – that is a part of me.

Though I may now live thousands of miles away, all these things are still a part of me.  If we think about it even further, the minerals in our blood, the iron from stars in galaxies far away are a part of us – there is everything in us and we are in everything.

Go deep enough, feel all these things in your soul, have your mind blown time and again.  It begins to make sense, offers some comfort in our sometimes senseless society.

Words can give us glimpse – it is in the experiencing and relationship where the magic happens.