Volume 7, Issue 1

Winter/Summer Solstice 2014

Aontacht

Cover photo: Theme 4 Elements by Http://7eventhemes.blogspot.com

WHATS NEW AT DRUIDICDAWN

INTERVIEW WITHKRISTOFFER HUGHES

FEATURED ARTICLES

8 By Renard

THE FOXS TALE

SACRED GEOMETRY

THE MIND OF THE MUSE

THE TURNING OF THEWHEEL

10 An Elemental Dance By Helmut

42 The Lady from the Lake By Dafydd Monks

12 The Four Elements and Sacred Geometry By David Rankine

15 By Druidic Dawn

17 By Renard

By Lisa Du Fresne and friends

26 Casting a Vote for the Spirits of Nature By Maggie Moon

28 Prey and Predator By wyverne ogma vyvyan

32 Original Works By harmonyeris wyverne ogma vyvyan

Renard

REFLECTIONS37 Grail Alechemy By Mara Freemany - Reviewed by harmonyeris

THE WOODENCUPBOARD38 By wyverne ogma vyvyan

40 By Maggie Moon

FROM THE DESK47 By Renard

EARTH MYSTERIES50 Four Herbs for Four Elements

By David C. (TheDruid-3X3) Corrin

56 Balance from Division By Elizabeth Creely

SUN, MOON, STARS60 When the Ancients Looked at the Sky By Franco Soulbody

62 The Escapades of the Druidic Dawn Bears Author for this edition is harmonyeris fox

WONDROUS WANDERINGS

MEANDERS, CIRCLES,AND PATHS16 Following Where Ritual Leads By Dr. Lucie Marie-Mai DuFresne

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Environmental Benefitsmagazine is only

available online as a free PDFdownload; thereby saving trees,water, solid waste, andgreenhouse gases.

is published four timesa year by Druidic Dawn.

, Volume 7, Issue 1 2014 Druidic Dawn, all rights re-served. All contained content iscopyright to its respective own-ers, including art and photos. Thecontents of this publication maynot be reproduced in whole or inpart without the consent of thecopyright owner.

Opinions and views expressedare not necessarily those of theeditors, publisher, nor staff.

is a FireDruid, the Editor-in-Chief of

Magazine and awarrior poet who lived mostlyoutdoors in the forests of theU.S. for over 18 years. Duringthat time, he planted more than700,000 trees while he lived anddeveloped his Nature Magickin the deep forests.

Today, Renard managesconservation projects in seven countries and develops

renewable energy projects with 32 NativeAmerican tribes across the western United States and has a homeamong the Lakota on the Pine Ridge Reservation in South Dakota.

Winter/Summer Solstice 2014

Editor-in-Chief Richard Fox

Assistant Editor Dr. Lucie Marie-Mai DuFresne

Production Editor harmonyeris fox

Acquisition EditorLisa Du Fresne

Publisher Druidic Dawn

General InquiriesAll questions and comments

can be sent to thefollowing address:

DruidicDawn@EarthLink.netYou can ALSO deliver your

comments to us right NOW viathis direct link to our

Comments Forum on theDruidic Dawn website.

AdvertisingPlease email the aboveaddress with questions.

A cultural anthropologist, she hasfocused on the links between thesymbolic and the lived in peopleslives. This has led her to contributeto the development of Indigenousmuseum initiatives in the FarNorth of Canada and in YunanProvince in China and to facilitate

10 years of Cultural Awareness Training to members of theCanadian Armed Forces. As a specialist in Religious Studies, sheteaches university courses in Shamanic Traditions, NativeSpiritualities, Western Occult Traditions, Religion and Sexuality,and Religion and Art. She is currently participating in bringing the

installation to Ottawa, Canada for theFall of 2015. She has been an active member of the Canadian PaganCommunity since the early 1980's.

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an urban Metis artist, hasbeen a Canada Council and Ontario ArtsCouncil grant recipient. Herexhibition at Moon Rain (Event of the Year& Prize for Distinction, info@moonrain.ca)was featured in fiberQUARTERLY e-zine.

She is a professional AnimalCommunicator and a Reiki master teacher.

As s she is onthe hunt for the de-light-ful and the quirky.

If Life is a Collage, she is looking for Artists. If Life is a mirage, she islooking for Magick Dancers. She is looking for YOU. Contact her here!

is a Medical Herbalist living andworking in the ancient kingdom of Gwynedd in NorthWales. He is passionate about educating people to takecontrol of their own health through the use of herbalmedicine and an integrated mind, body and spirit basedapproach to life. He runs a busy Herbal Medicine clinicand conducts workshops throughout the year. His otherpassion is the Bardic Arts, especially hearing thewhispers of the ancestors through reading Welshlanguage poetry and prose, and sometimes writing his

own poetry in Welsh. Dafydd welcomes relevant comments or questions andmay be contacted via email here or @SBMCymru. His web address here.

Volume 7, Issue 3Views of the Inner Planes

Deadline April 15th, 2015

What is the veil between thisworld and the next? Are theremany and how do wecommunicate with theserealms? Open your mind to thedimensions beyond the veil.

Volume 7, Issue 2 Rituals and the Magick

Circle

Deadline Jan. 30, 2015

Each Druid has their ownpersonal relationship withNature and ways in whichthey are best able tocommunicate with the worldof Magick. Learn moreabout what ceremonies andrituals Druids use, why theyuse them, and when. How doyou Druid?

You do not have to be amember of the Druidic Dawncommunity to submit to thenewsletter, but we stronglyrecommend becoming amember to gain full access tothe greatest online source ofDruid knowledge @www.DruidicDawn.org

is a flurry of oppositeenergies accreting together to form a gravity ofelectrical energy. From growing up mostlyoutdoors where her first memory is helping herparents plant thousands of trees, to a degreefrom the National Geospatial IntelligenceSchool of the Army, and then a degree inCreative Writing and Economics from TheUniversity of Denver, she strives to findbalance through her work with Aontacht as amodern Druid. The balance of life andmodernity is constantly a new frontier as timedevelops, yet she believes that the necessity inour relationship with the Earth and all theElements remains vital throughout the ages.

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Volume 7, Issue 4Healing the Body, Mind,

and Soul

Deadline July 15th, 2015

Exploring the Nature of healingat many levels. Practically,emotionally and spiritually.

- is a prose essayist andplace-based writer who writes about Californiasecology, natural places, and geography. A fifthgeneration Californian who lives in San Francisco,her writings have appeared in literary journals suchas The Fourth River, the Catamaran Literary Jour-nal, Mississippi Review, the New Hibernia Journal,and the Dogwood Journal. Her essay Travels withEmmy was featured in Manifest West, an anthol-ogy of western writers. Heyday Books published heressay Daire Nua: the new oak grove in theiranthology New California Writing 2013.

Creely received a BA in Humanities/Irish Studies from the New College of California and aMFA in Creative Writing in 2004 from San Francisco State University. She is a witch, andself-taught naturalist who loves backpacking, body surfing and camping, and all things natural,unplanned and wild. She keeps a blog entitled Dinnshenchas: places, names and things inCalifornia

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- A blacksmith, forty-four yearsa student of the craft, my occupation, my hobby, mylifestyle, my dreams and my religion. Thirty-two yearsa crafter of ritual tools and a student of metal magicand smithing as a belief system.

Photo courtesy of Laughing Devil Photography

is a Magickal Priestess whose practices includeWicca, Druidry, Asatru, and even co-masonry as a member of theOrder of the Eastern Star. Maggie is the High Priestess of HiddenMoon Coven, located in the Ottawa, Ontario area. Her coven offerstraining, Wicca New Moon Study groups, as well as a series ofMagickal tool crafting workshops held by Black Caldron which is anopen group separate from the coven that is taught by the High Priest.

Maggie is also a Mother, Animal Rights Advocate, and a passionateVegan. Maggie loves to paint, write poetry, and cook delicious plant

based delights for her family and friends. When she is not orchestrating all of the above she canbe found in the woods on a moon light night singing, drumming, and dancing by a fire.

has lived and worked with fairies, naturespirits, ghosts, wildlife and the ecology in the Australianwilderness since the late 1970s. She became a druid after joiningOBOD in the 1990s and edited the southern hemispherenewsletter for several years. A gifted seer andtelepath, she writes both fiction and non-fiction with animisticthemes. She is also a keen traditional folk and old ballad singer andwrites poetry and songs about the invisible realms. She is now inretreat, keeping goats and writing her next book. Her blog here.

brings over 30 years as an artist, musician, healerand educator to a new understanding of Sacred Expression throughArt, Music and Geometry. As a university lecturer and workshopleader, he facilitate experiential workshops focused on Sacred Artand Community Building at Retreats and national andinternational Festivals and Events. David has 10 original CDrecordings to his credit. He writes for and performs in three bands.David lives and works and plays music in rural Huron County,Ontario, Canada. Visit his website here.

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is a student of DruiditicArts studying the Philosophies of our Ancient CelticAncestors. His Patron Deity is the sacred Hiroshima SurvivorKuroganemochi Tree which is in the courtyard of theHiroshima's Rai Sanyo Shizeki. He likes studying and writingabout Herbalism, Tarot Card Divinations and PaganisticPhilosophy. He works in Landscape Gardening and is a devoteeof Emma (Bobcat) Restall-Orr. He is a member of The DruidNetwork and the Druids of Albion, as well as a member ofDruidic Dawn. Articles on Herbology and copies of his 3X3Triads of Wisdoms has been published in Aontacht.

- is somewhat of a RenaissanceMan: mechanical engineer by day, parent, musician,athlete, astrologer, energy worker and Wiccanpriest. He reads Tarot, Runes, Astrology, Numer-ology as well as hands and crumpled paper makinghim an omnimancer. He is a regular speaker at theastrological State of the Art Conference, and hasspoken at the Mystic Roots conference and at vari-ous festivals across southern Ontario. He can bereached at here.

is the founder andHead of the Anglesey Druid Order on theisland of Anglesey, Wales, the ancestralseat of the British Druids. He studieswith the Order of Bards, Ovates andDruids and is the author of many booksand articles including OBOD Druidry,The Journey Into Spirit, The Book ofCeltic Magic, and From the CauldronBorn. In 2012 he was awarded the MountHaemus Scholarship for original researchin Druidism and related subjects and heoften presents workshops and lectures inboth the United Kingdom and the United States.He works professionally as an AnatomicalPathology Technologist for the last 25 years and is a funeral celebrant, officiator and funeraladvisor

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Photo by www.bobjonesmedia.com

As some of you know, there have been somemajor changes at Druidic Dawn and Ithought now would be a good time to giveyou some insight into where we have beenand where we are going.

Druidic Dawn (DD) was created in WalesU.K in 2008 by Nigel Dailey, with the helpof a variety of other Druids includingDafydd Monks, who was instrumental inthe making of the original website structure.The first issue of DD's global internetmagazine, was dated 6-20-08.Nigel, a skilled and talented gatherer andpresenter of information, Dafydd and othersslowly built the unique and extensive Druidbased website, while concurrently creatingand building

Nigel and the original Druidic DawnDruids were thoroughly committed tobuilding a gathering place for the variousDruidic orders, as well as our manyDruids. Druidic Dawn's motto from thevery beginning was and remains,

.

Another part of the foundation of DruidicDawn was its commitment to operate as a

organization with particularemphasis on making and maintainingconnections with Druids in the southernhemisphere (i.e. Australia, New Zealandetc.) This inclusionary North/Southapproach remains a key operating principalof Druidic Dawn.

For seven years, Nigel took on theherculean tasks involved in manifestingsomething from nothing. He created theDruidic Dawn organization and traveledwidely in the global Druidic communitymeeting people, gathering resources andmaking them publically accessible throughthe Druidic Dawn website.

On June 6th, 2014, Nigel decided forpersonal reasons to step down from theleadership of Druidic Dawn and turned overthe future growth to me, Richard Fox (akaRenard).

Ultimately, Nigel focused relentlessly onwhat the organization needed most during

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its creation phase. By his strength andfortitude and that of the team he had aroundhim, he forged a considerable resource,library and voice for Druids around theworld. Given the tremendouseffort put out by Nigel and many others,tenure will be able to focus more on

Druidic Dawn's reach and depth,making it more financially viable andsustainable and making our many resourcesmore user friendly and interactive.

My initial goal has been to organize andshepherd the transition and move DruidicDawn from Wales to the United Stateswhere I live. This now has beenaccomplished. We are now headquarteredin the foothills of the Rocky Mountains innorthern Colorado. We are a registerednon-profit organization in the State ofColorado and have applied for our federal501 (c) (3) certification that allows donationsto Druidic Dawn be tax exempt within theUnited States.

Though Druidic Dawn has geographicallymoved away from our deep Druidic roots inWales and Celtic lands, we will never loseour connection to our home there and to theancestors who developed Druidry. WhileDruidry is about what it , it is also aboutwhat it today and what it will inthe years ahead. Druidry is now a worldwidecommunity and our new home recognizesDruidry's global nature and our ability to liveand work and everywhere on theplanet.

This transition is allowing us to take a deeplook at every aspect of Druidic Dawn andrestructure our services and staffingaccordingly.

The new Druidic Dawn remains anorganization based on Druidic tradition andinterest, but we are also open to hearing thevoices of Earth Based people that protectand serve this planet. We are about buildinga positive global media center where Druidsand Pagans can learn from each other as theyjourney along their own unique spiritualpaths.

We are honored to take up the mantle ofDruidic Dawn and carry it forward into anew phase, even as Druidry itself is beingrenewed and moving into its own secondascendancy.

We are blessed to be part of the spiritualrenaissance that is sweeping across theplanet as more and more people return to aplace of honoring and loving this planet andyearning for a personal relationship with theGods and Goddesses and all of Nature.

We are tasked to shed light upon our history,our knowledge and most of all the vastspectrum of ways Druidry expresses itselfin our diverse lives.

Blessed Be and may you always feel yourPath beneath your feet.

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An Elemental Dance

The air in the smithy is still and silent, butfilled with smells of old metal and with thedry taste of past fires. I set a fresh bucketof water by the cold forge and set to bring-ing it to life. Earth, Air, Fire and Water:the traditional elements of western magicsurround me. As a smith, they are tools,like my hammer and anvil, and, after fortyyears, as comfortable to work with as thesmooth balance of my favourite hammerand the sharp ring of my anvil. Earth, Air,Fire and Water are the physical aspects offour of the traditional elements representedby the points of western pentacle. The fifthis the overarching Spirit. Of those fiveenergies, I actively work only with the firstfour.

The traditional view of the smith is that ofa burly man beside a roaring fire, one handswinging a hammer and the other grippinga glowing brand of metal in a set of tongs.

Thus the belief is that Fire would domi-nate energies of the smithy. The truth is,however, that we work with all four ele-ments in balance with each other. Nonein opposition, none dominating, thebalance is what is important. Shifting theenergies in the combination of each withthe others is a dance that changes witheach item created.

Yes, in the physical world, I am manipu-lating and working with the physicalaspect of these elements. I smith ritualtools: athames, swords, bowls, etc.- thephysical manifestations of the energyw o r k i n gtools. Thus,the energiesused in cre-ating theseitems influ-ence theenergies thetool canmanipulate.The metal,Earth, isinfluencedby the fire, which is influenced by air, andwater determines the final properties ofthe tool. Too much air, the fire can be toohot, too much fire can burn the metal, thewrong metal can ruin the energies in ritual,the water at the wrong time can make themetal scream.

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Dragon By Helmut

After all these years, no ritual is needed,experience and knowledge let me grasp theseenergies like my hammer. A bar of pure silverlays on my bench destined to become anathame. Fire started and air added to createthe heat needed to soften the silver. Redwith the heat, strokes of the hammer beginto shape the metal and theanvil's ring announces the work-ing. Balancing the air and thefire, less air than working copper,but more fire, too much air willoxidize the metal, creating abarrier that resists energy flow,and is ugly to boot.

The physical shapes the metalbut the elemental energies beginto form the ritual tool. Energies,like water in a stream, flow alongthe easiest path.

Pouring the elemental energiesinto it starts to form those chan-nels, the way water erodes astream bed. Silver, being ofEarth, has a certain energy of itsown, binding with the energiesof Fire and Air shaping the chan-nels like rocks can shape a stream. Withsilver, the energies create a channel straightand smooth, whereas copper has more resis-tance (larger rocks) and gold is more like finesand. The molecular structure of copper isless dense with larger crystals than silverwhich is coarser than gold. The denser andsmaller the crystals, the greater the energyflow available.

Each hammer stroke shapes the physicalform and with each heat, each stroke of thehammer, those pathways take shape. Oncethe blade form is shaped and the channelsdeveloped, cold forging is started. Thehammer compacts the metal, and heats it,water cools the heat caused by the hammer,

its energies clear the channels,narrowing and refining them toprecision and setting their finalform. The compaction strength-ens the blade and allows a finerpolish.

Earth, Air, Fire and Water havecreated a silver blade destined tobe an athame fit for a priestess.That fifth element is not one Iallow to influence the working,that is for whoever takes up theathame.

Spiritual energies are in strengthand pattern unique to eachperson. As the blade is used, asenergies are directed through, itchanges the pathways to matchand become part of its user.

That is the smith's dance, the balancing ofenergies to create a tool that does what itwas made for and beautiful as well. Themusic is the ringing of the anvil and the roarof the fire, the steps, the strokes of thehammer.

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Damascas Dagger By Helmut

Sacred Geometry is all about relationships the relationships between systems, mol-ecules, atoms, people, communities andabove all, between ideas. Individual unitsin a relationship are often represented bysimple geometric forms. These forms thenenter into relationship to create complexgeometric arrangements such as the Hinducosmogram

The four elements (symbolized by thesquare for Earth, circle for Air, trianglepointing up for fire and triangle pointingdown for water) are all about ArchetypalSpace. Each symbol is the simplestabstract idea of what each element repre-sents. Each symbol is a space that con-

tains within it the essential qualities orideas of each element. For example fireand water utilize the same form ininverted formats. Both are symbols ofrelentless dynamic processes THATWHICH CHANGES and THATWHICH TRANSFORMS ALL ITENCOUNTERS. Triangles look likethey are going somewhere. The air symbolis all encompassing THAT WHICHSURROUNDS US. The Earth symbol

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is THAT WHICH PROTECTS US,like the safe walls of a house. Each symbol is essentially an archetypalthought-form that helps us to understandthe nature of each element in a way that isso pure and stripped down that it hasbecome mathematical. There is an elegantbeauty in the simplicity of each symbol.

As I have already stated, Sacred Geometryis about relationship, so even though thesefour symbols are powerful in themselves, itis when they are placed together, in rela-tionship, that they truly find their power.

The resulting mandala-like designs aremetaphors for processes which reflect thevery structure of everything within the

Universe. It is important to rememberthat these metaphoric patterns are snapshots of a process that is relentless in itscycle of growth and decay, expansion andcontraction.

Each symbol or archetypal space iswaiting for the observer to fill it withwhatever details pertain to their ownexperiences. Indeed the understanding ofeach element demands that we step for-ward to co-define the element. To say thatone element only means one thing (or a setof things) is to deny our participation in aco-creative Universe. We are called todefine these images, to flesh out the arche-typal ideas with our own thoughts andfeelings. It is when we make them ourown, that they find their true power ascontainers of our own co-creative process.You might say that each symbol is apotentiality field - a womb withinwhich we will birth ourselves and newideas.(Please see next page for final image).

We LOVE bringing all these originalarticles and features, but we sure could useyour help to keep it going! Please click the

button below to Donate through PayPal andhelp Druidic Dawn grow!

Click here

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November 11, Lotus By David Rankine

- For the Northern hemisphere this falls on or around October 31st and May 1st for the Southernhemisphere. This is the celebration of the dead, a time for remembering and horouring those that havemade the journey into death. During Samhain is when the veil between the worlds is the thinnest. AllFaeirie, human, animal, and the dead are brought into the most direct contact as the veil thins.

During this time Cailleach (the Crone) comes forths and takes the leaves from the trees so that the oldlife of the past year will hasten away and in its place new life may thus come. Though this time of yearharkens the ultimate of all mortal beings it is not without the distant cries of new life being born. Withthe Winter solstice not far away the wheel will turn.

- For the Northern hemisphere this falls on or around February 1st and August 1st for the Southernhemisphere. Though Winters breath still clings to the grass, if you look the shoots of Spring are rising.The Suns light rays begin to warm the mornings and life starts to stir within the Earth. Celebration ofImbolc can be on the 1st or 2nd of the month, or also when the gentle Snowdrops cover the ground.

For the Northern hemisphere this falls on or around May 1st and November 1st for the Southernhemisphere. This festival is alive with the firery heartbeat of life. As the flower blooms open and theEarth is warm and rich with fertility the trees reach forth and new leaves cover the canopies of the forestas the shaking of their bushy heads. It is now that the Lady of the Lake takes the hand of the HornedGod and life is aglow. This festival is often celebrated on the days mentioned, but can also be celebratedwith the flowers of the May tree.

For the Northern hemisphere this falls on or around August 1st and February 1st for theSouthern hemisphere. In the fields John Barleycorn, who laid with the Lady in the woods at Beltane, hasgrown old, and now stands bent and bearded with a crocked cane. He looks to the Sun as he has changedfrom green to gold, and he knowns that his time has come. His life will feed the people, and it is thissacrifice that we honour at Lughnasadh.

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By harmonyeris fox

In this new feature, we will collectivelyexplore the technologies and experiencesof ritual. We will challenge each other todiscover what is specific to the rituals ofour Druid and Earth-Based spiritualities.We will discuss what 'works' and whatdoesn't, what feeds us and what leavesus cold, what brings us together andwhat makes us stronger as individuals. I(Lucie) will edit this column and willbring to it all my experience as a culturalanthropologist and longtime ritualleader. You (all of you, I hope) willcontribute texts, rituals, experiences,comments, discussions, questions, andanything else you feel is useful andhelpful to our collective quest.

Aontacht's next issue's theme is Rituals.

To start us off, here is a quote from VictorTurner. Lets use it to start off thediscussion:

"A ritual is a stereotyped sequence ofactivities involving gestures, words andobjects, performed in a sequestered place,and designed to influence preternaturalentities or forces on behalf of the actors'goals and interests."

Lucie Marie-Mai DuFresne

Following Where Ritual Leads

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Photo by www.bobjonesmedia.com

DD: Thank you Kristoffer for spending some timewith the Druidic Dawn community.

The National Eisteddfod and its Druids have alwaysbeen a part of my life, as it is to the majority of Welshspeaking children who grow up in Wales. Initially, Isaw nothing much in it other than it was justsomething we all did as kids. But as I grew older andstarted to learn about its history and its father IoloMorganwg, I became fascinated with the symbolismof the National Eisteddfod and its affinity with whatit perceived to be Druidry. The National Eisteddfodand its Druids do not embody a spiritual expressionof Druidry, but rather a celebration of culture,language, music and the arts with a cast of Bards,Ovates and Druids that preside over it. This reallysparked my imagination, it expressed something thatrose from the very ground itself, it expressed the lovethe people had for their land, for their culture. I washooked.

KH: Yes, they certainly did. Back then, I had not yetconceptualised that these figures were gods orarchetypes, I dont think I knew what that actuallymeans. But to make that statement is not to suggestthat I did not think them to be real, they felt very real,

albeit invisible. But in the woods and lost in thegames of childhood, these characters played animportant part in my formative years, theyencouraged my imagination and caused it to sparkwildly. They were a part of the landscape, and whilstmy ability to articulate this in a spiritual/mytho-centric manner was some years off, they spoke to apart of me that was intimately linked to the landitself. It is this I believe, that gave rise to my love ofmythology.

In my mind mythology is history of the heart, itrecords something external to the ulterior motivesand agendas of conventional history, which can begeneralised as something compiled by someone witha particular motive. I was recently fortunate to visitNew York City, and whilst there got to watch themusical Wicked on Broadway, and a line withinit struck as quite profound. The witch questions theWizard for lying to the people of Oz, and the Wizardreplies Where I come from, we believe in all sortsof things that arent true, we call it history. Perhapsit is this sentiment that caused me to seek theinnocence and simplicity of my native mythology.

As I grew into adulthood, the mythology of theselands meant more and more to me, and I started toappreciate them as tools for spiritual illumination,self-development and exploration of the humancondition. The characters within these mythsstarted to change from playmates to gods and

goddesses,m a g i c a lallies andarchetypes,but forgedfrom thecauldron ofchi ldhood

and awe. I still approach these constructs and deitieswith the same degree of awe I had of them as a child.And, I would maintain that it is that childlike thatinstils such joy into this thing I now call Druidry.Forged from the land, and stirred in the cauldron ofmyth, my spirituality is a product of all these things,and started as the musing of a child.

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KH: Gosh, when I look back at those days, they wereso innocent, and filled with such joy. This was still inthe day when Occulture was still very much on theedge. What books you could find were either so vagueas to be rather useless or incredibly sensationalistic.It was a time when if you needed any tools of the tradeyou had to look in the back of the Exchange and Mart.Here one would find listings for obscure Occultgroups and a handful of mail order Occult stores. Ourgroup started as a bunch of a likeminded friends whohad an interest in Paganism and magic. To be fair, wedid not really have much of a clue, and kind ofstumbled through the forest, but we had atremendously good time doing so. As the yearsprogressed the group grew, and it was obvious toanyone who came along to our rituals that we werevery much immersed in our Celtic heritage andculture. It was from this continuum that we took ourinspiration, and even in those early days, we identifiedour gods as those that rose from the pages andwhispers of myth. Forging those relationships was awonderful experience.

Cylch Awenydd started in 1991, and by 1999 muchhad been learnt, and we had moved on from those earlydays of experimentation. Angleseys importantDruidic history was a deciding factor in wanting todo something that would honour the island as a placeof learning and the ancestral seat of Iron Age Druidryin the British Isles. So Cylch Awenydd started tochange and morph into something new, and theAnglesey Druid Order was born. But this is not tosuggest that we suddenly had a full blown Order inplace, on the contrary, there was further stumblingthrough the dark groves, tweaking this and changingthat. It would take another 7 years, until 2007 beforethe Order was comfortable in its own skin. The Ordercontinues to grow and change to this day, althoughby now we have definitely found our feet.

KH: An aspect of this is purely selfish on my part.This Druidry offers such a vibrant and fabulouscommunity of like-minded individuals, and when wedo come together to share or to celebrate well itsjust wonderful. I adore this aspect of the community,but it always felt as if something was missing, thatwe could be doing more to forge and strengthen the

community. As far as we aware ancient Druidry wasan oral tradition, and what wisdom and teachingsthey had were disseminated orally, face to face. Wewanted to emulate this.

In practise it means that for a minimum of 4weekends, more if they are thus inclined, ourstudents get to come to the island and be immersedin the teachings of the Order on a face to face basis.We only take a maximum of 21 students a year, whichkeeps it intimate and special. There is nothing morelovely than observing a bunch of eager studentscreating new relationships and falling in love withthe island.

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In a world where information is available at thetouch of a button, where there are more onlinecourses and teaching programmes than you couldshake a stick at, its sometimes nice to go back tobasics. So, for 2 days, from a Friday afternoon toSunday afternoon, our students are immersed in amagical environment, engaged in learning andexpressing themselves through ritual and ceremony.To be in a sacred landscape and create memoriesthat they will take with them to the grave, andbecome a part of a small community of people on alittle island.

The teachings themselves are quite intense, but thisis offset by the social aspect of the course and therituals that take place during the evenings.

KH: The Swyn were the folk magic practitioners ofWales, this practise is excellently documented andexplored in Richard Suggetts book, A history ofmagic and witchcraft in Wales. This is the practiseof magic without necessarily a religious framework.However, some of the centuries old practises, andelements from old manuscripts like the Physiciansof Myddfai are a bountiful resource of magic andinspiration. They are something that we value as anelement of our past and we incorporate the practiseof Swyn into our Druidry. To the Anglesey DruidOrder, Druidry is a magical tradition.

The Order is devoted primarily to Mn, whom weperceive as a deity, the name itself is incredibly old,possibly pre-Celtic in origin according to someleading scholars at the University of Wales inBangor. It is a feminine noun and the name has longsince been associated with food, grain, sustenance,nourishment, hence the saying Mn MamCymru, Mn the Mother of Wales. Whilst wehave no evidence to suggest that Mn was

worshipped or revered as a goddess in the past, shehas subsequently become a goddess to the Order.The Orders rituals are structured around theconcept of land, sea and sky, and to these weattribute one of the pantheistic houses of the Celticgods the house is Dn and her children areascribed to the realm of Land, Ll r and his childrento the realm of Sea, and Beli Mawr to the realm ofSky. I have explored this system and set out theritual liturgy for it in my latest book The Book ofCeltic Magic.

KH: I believe that one of the fundamental tenetsof Druidry is to serve, or to be in service, not onlyto the wider Druid community but to ones localcommunity. As an Order we are afforded theprivilege of being integrated with the islandssecular society. There was a time when we wereperceived as too fringe, too on the edge and alienfor most folk to understand or acknowledge us. Butin 2010 something changed, and since then, we havebecome more active within the island as a whole.

We work closely with the Welsh national heritagebody Cadw, and present workshops and classesat local schools, where we get to chat about theislands significance and place in history. It is ratherwonderful.

Within the Druid community, we often facilitatepilgrimages and other events that enable thosefrom afar to come and spend some time on theisland. All of this expresses the Awen and ourconnection to it. We are very lucky, I praise theGods that we have been afforded suchopportunities.

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KH: The Isle of Anglesey has a varied and colourfulhistory, and it starts several thousands of years beforethe Druids arrived on its shores. The island has aplethora of ancient monuments that reach backthrough the mists of time to the early Neolithic era.Some of these are wonderfully enigmatic andbeautifully preserves, like the chamber, mound andditch of Bryn Celli Ddu. The staggering amount ofancient monuments on the island seem to indicate thatthe Isle had enormous significance to the ancients,with more monument per square mile and bygeographical land mass than anywhere else in Englandand Wales, it seems apparent that Anglesey hasalways drawn people to express their creativity andspirituality.

As the wheel of time moved on, the Druids arrivedupon these shores, although in my musings I imaginethat the Druid priest caste was a natural developmentand extension of what existed here previously. Tacitusand other classical authors document some of theterrible things that happened here during the attackon Anglesey in 62AD. Whoever was here, was of suchthreat to the war machine of Rome that it had to beeradicated. Now that is no mean fete, we are weeksaway by foot from London, to bring an entire legionup through impossibly difficult mountainous terrain one needed a damn good reason. The Romans came,and the Menai Straits ran red with the blood of Celtand Roman alike. 18 years after the initial attack,commander by Roman General Suetonius Paulinus,Agricola arrived to strengthen the Roman presence inNorth West Wales, and perhaps keep Angleseysrebels under thumb.

In 1943, whilst extending the runway at the Royal Airforce base in Valley, a treasure trove of artefacts fromthe Druidic era was discovered at a nearby lake.Hundreds of items, all brand new and pre-depositionally damaged before being cast into thelakes murky depths were dragged from the ancient

mud. It seems that an enormous amount of theseartefacts were deposited near to the time of theRoman invasion. Now, we have no evidence tosuggest that this was in no way associated to theplea of the local population beseeching protection bythe Gods. Neither do we have the names of the godsor spirits that they were devoted to or acknowledgedwithin this pace if any. But the musings arecompelling.

The gods of this land, of this island that we connectwith today may not be the same names that ourancestors connected to. But like all things in life,things change, what was appropriate and applicableto one set of people in one time, may not be foranother. Our gods do sing of this land and theconnection that we have to it, and the ancient druidsare also a part of that song. But we are not thosepeople, we are the people of the here and now. We arethe new Druids, but we hold the memory of ourancient forefathers in heart and mind. The Romansdid not win, we are still here.

KH: Cae Braint is reclaimed salt marsh, it wantsto be salt marsh. For decades man has, for variousreasons, aesthetically prettied this place up for hisown benefit and agendas. After spending years as atourist attraction, the land fell silent, and before longits inherent salt marsh quality started to stir frombelow the surface. We have been steadily workingthe land for the last 3 years, we have no time forcompletion in mind. It is an ongoing relationshipwhere we attempt to find the balance between whatthe land wants and what the adult trees and shrubsthat now call this place home want. Working withthe land in this manner means that we actively haveto listen to it, to its needs and wants, to its moodsand temperaments. It has been a magical journey

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falling in love and in relationship with a bit of landthat we have been entrusted as guardians.

Wildlife has returned to the land and we have a familyof swans that rear their young here each year. It is awild place, with crazy moods. But it has been ratherincredible working and listening to the needs of theland, rather than what we want it to be. For the last10 months, it has been allowed to go fallow. After wedisturbed the ground with heavy machinery to clearthe concrete tourist attraction debris, the ground hasbeen given time to send up its treasure. Tiny flowers,glorious weeds and all sorts of beautiful wild plantshave taken the opportunity to raise their heads. It hasbeen magical simplygetting the opportunityto observe that.

The river Braint, namedafter a local goddessfeeds the land, hence itsname Cae Braint, or Braints pasture. The lady whobequeathed the land to the Order had a vision whereshe saw claimed to have seen the goddess Braint riseout the of the river and state that marshland wassacred to the ancient Druids and that she should findthe new Druids and give the land to them. Bearing inmind the lady in question was quite secular, it was arather magical experience.

KH: If I am perfectly honest, my primary reason forconducting these tours is entirely selfish I get toshow off the island to a whole hoard of different people.Nothing brings me more pleasure. I love this place, Iadore living here, and the island sustains my being andfeeds my spirits. To have the opportunity to share myhomeland, and also to do the other thing I love doingthe most talking, and generally being centre ofattention! Well, its a marriage made in paradise.

As you can imagine, being a Druid is not quite aprofession as it may have been in antiquity, and westill have those niggling things that need constantaddressing, vehicle tax, rent, rates, and phone andwater bills! I only work part time for Her MajestysCoroner, so to top up my income I conduct tours ofthe island. Each tour is bespoke to theindividual/groups interests and physical capabilities.The island is significantly larger than one mayimagine, and with a 128 miles of glorious coastline,there is a lot to see. My tours range from 1 day to 3days. 3 days being the better option for squeezing alot in. But with so much history and so many storiesand legends, time goes rather quickly.

We have hill forts withsweeping views of theCeltic and Irish seas andclear vistas of theSnowdonia mountainrange. Some of the

standing stones and burial chambers that lie off thebeaten track may need the imagination to bring tothem to life. But what some of these lack in staturethey make up in personality. But, perhaps the mostfamous monuments and the ones most requested onthe tours are Bryn Celli Ddu (Hill in the dark grove)and Barclodiad Y Gawres (The giantesses apronfull).

Bryn Celli Ddu is famous for its particular HobbitHole appearance, and it is a place that the AngleseyDruid Order visits a lot, and the location for 2 of ourpublic rituals, summer and winter Solstice, to whichit is aligned. It is a mysterious place that consists ofa ditch, a large mound and a passage chamber withinwhich stands a tall phallic carved stone. It was usedas a ritual and burial complex from the earlyNeolithic to the Bronze Age. The other, BarclodiadY Gawres, stands proudly on a rocky platform abovethe sea, it is a cruciform chamber with carved stones,and also has evidence of ritualistic activity in acentral communal area. This is a dark, but quietlypowerful place within which one is protected from theelements but can clearly hear the booming sounds ofthe waves as they pummel the rocky coast thatsurround it.

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For many Druids it is Llyn Cerrig Bach that theywish to see, where one must rely entirely on the subtlesenses to engage with. Other than a small lake, a fewducks and water voles there is very little to see. Exceptfor the fighter jets that rush over head at frighteninglylow altitudes and the Virgin trains that rush by theopposite shore. It is a place of paradox andcontradictions and yet a place that we actually knowwas incredibly sacred to the ancient Druids. It is atest for any Druid to disengage themselves from theapparent world to really get a sense of the magic thatunderpins this place.

?

KH: I find that if I begin to address this issue it willinvariably just be the same discourse that is in mybook The Journey into Spirit, which took me 92,000words to articulate lol.

KH: This has been a project that I could have onlydreamed about in the past, I never envisioned a daywhen I would be asked to create my own deck! Andthen it happened. Purely by accident. Being somewhatof a chancer I winged an email to my editor at

Llewellyn Worldwide enquiring about a couple ofnew Tarot books they had published. My hopes werethat she would offer to send me them for free.Anyway, she didnt take the hint, bugger! But as ithappened, a couple of weeks later during a meetingat the publishers, the Tarot department asked ifanybody knew of someone who was well versed withCeltic stuff and had an interest in the Tarot. Towhich my editors ears pricked. So, whilst I did notget the free books I was hoping for and had topurchase them myself, I do get my own Tarot deck!How about that!

Working with Chris Down is an absolute joy, I amthoroughly enjoying the experience. Although Ihasten to add that it is a rather difficult process totranslate my thoughts and visions, which can berather crazy at times, into an actual image. PoorChris, I feel he has his work cut out for him, but ingood British fashion, he musters on.

We are allowed to release some of the cards onlineas they are completed, which gives folk a taste ofwhat the deck will be like. Upon completion therewill be an exhibition and launch in Glastonburywhere people will have the opportunity to see themon a large scale. We have to complete the deck bySeptember of 2016, it will then take approx. 10months in production before being realised in timefor Llewellyns Fall 2017 catalogue.

KH: Ok, but this has to be strictly between us, ormy secret will be out.I am a closet Cabbalist.Always have been. I started with the Tarot in myteenage years and was so very fortunate to receiveinstruction from a dear friends who was a follower ofDion Fortune. I quickly learnt that to use the Tarotwithout the Cabbalistic associations is akin todriving a car down a motorway without ever puttingit in fifth gear. Its still gonna go like the clappers,but it may struggle a bit, and you are unlikely to getthe best out of the car. It will also exhaust the engine

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and leave it feeling rather bereft. The same goes forthe Tarot. By using the Cabalistic properties thatwere programmed into the Tarot development bythe Golden Dawn and its advocators, it just rampsup the game a little, and offers enormous insight. Iconsider the Tarot to not only be a system ofdivination but a mystery school in itself.I love anything that has layers of meaning anddepth. The Tarot and its Cabbalisticcorrespondences certainly has layers and depths bythe bucket full. Generally when someoneapproaches the Tarot, they have a real issue thatneeds close examination, clarity or direction. Thejob of the reader is to interpret the cards in a usefulmanner, in a way that offers real advice. Vaguenessand generalisations doesnt help anybody. To seethe woods for the trees, that is what people wantwhen they consult the Tarot. I find that using theTarot on the Tree of Life really gets down and dirtyand to the nitty gritty of that individualsissue/problem. I love it.

KH: I struggle with English language novels, oneof those can take me 3-6 months to read. I think ithelps to create a movie of the book in ones head asone reads, but I am not able to do that as well inEnglish as I can in Welsh. I have to really thinkabout what I am reading when it comes to theEnglish language, so most of my reading is non-fiction.

1. The book that really sparked my imagina-tion as a child and I am convinced threw mein the direction of Druidry The SnowSpider by Jenny Nimmo.

2. A book that really opened the world of theMabinogi to a worldwide audience. TheMabinogion Evangeline Walton.

3. Whilst not strictly Druidic it is the mostthumbed, filthy, falling apart at the seams

book in my library, and one that I continu-ously dip into The Garden of Pomegran-ates by Israel Reagrdie.

4. I am a huge fan of Dion Fortune and herteachings, and again, this is another bookthat I have had to buy a new copy of, I fearmy original copy is near falling apart The Mystical Qabalah by Dion Fortune.

5. One of my most treasured books Tri-oedd Ynys Prydein (The triads of the is-land of Britain), by Rachel Bromwich.

KH: I am currently working mostly on my DeathMidwifery courses. For nearly 25 years I have beena part of the machine that controls and hasinstitutionalised death in the Western World. Nomore. It is now time I feel, as our community startsto age and die, that we are ready to stand up andtake control of the death and mortuary rituals thatour ancestors were so familiar with, and when Isay ancestors I am not referring to the distant pastalone, but as recent as the 1970s. Death can be sodisempowering, and we have lost the tools to beempowered. Death and dying has its own set ofcomplications and complex regulations. Butarmed with the right education and tools we canactually take a stand to really be there for someonewhen they near the great divide between life anddeath. To serve the dead, to be aware of methodsof disposal and how they reflect the values we hadin life. To understand what it means to have agood death, and how to assist the bereaved byunderstanding the function of grief.

This is what I have been doing for my entire adultlife. The world of the dead has been my world. Ihave those tools. So with that I am consciouslychanging the direction of my life to show peoplethat there is another way, there are ways we canreally honour lifes final passage, and all we needis to be armed with the necessary tools.

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KH: Whilst I do have a website, I fear that in this dayand age, Facebook is the most convenient manner ofkeeping in touch with me.

KH: We can never cureor rid the world of itssorrows, but do youknow something? Wecan actively choose tolive with joy and impartthat joy on the world.Awen is infectious,when you smile theworld will smile withyou. This Druidry, thisspirituality, its notabout who is doing itbetter than someone else,but rather about how weimpart the joy that thisDruidry brings us ontothe world. And when wedo that somethingamazing happens I call it a DTI or a DruidTransmitted Infection, we inspire.

It is rather wonderful that the word Awen containswithin it the English word Awe. And what amarvellous word that is. I am inspired by thetraditions, tales, legends and magic of my land, butmore than that, I am in awe of it. Every breath of wind,every raindrop, each wave that carries the might of Llrto the shores of this island, instils within me a senseof Awe, and awesomeness in the true sense of theword.

The world can be scary, and so overwhelming attimes. But look to your square mile, dont try andinspire the whole world all at once, it is too big, toovast, and a task that will exhaust you. But look toyour square mile, to your locality, to your community,and start there.

Let the Awen rise from thecauldron of potentiality andshine from your brow, befilled with the joy that thisDruidry brings you a joywhich to me is a sign thatyou are acknowledging thatyou are the universe singingin praise of itself. Before youknow a whole web ofinspiration and joy iscreated, each one weaving inand out with the worldaround us. That is how wemake a difference. This ishow we inspire.

Take time to stop, toobserve, to be a part ofnature and the song of theland. Be inspired..be awefilled and awesome.butrememberIf you cant inspire yourself,how in the hell are you gonnainspire anyone else?

Thank you Kristoffer for the precious gift of time youhave given us. We greatly appreciate you sharing yourperspective and life lessons with us.

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By Maggie MoonCasting a Vote for the Spirits of NatureA Druid sits before her altar. Humming anddrumming, grounding and centering. Speakingfrom the heart. Honouring the gods, the ancestors,and the spirits of nature. Feeling a deep spiritualconnection with all the Earth, she feels whole.

She gathers her offerings and walks into the woodsto a clearing. She pours into the earth some Meadthat she offered the gods, some whiskey sheoffered to her ancestors, and some carrots, seedsand water for the spirits of nature that share thisland with her. "Spirits of nature accept mysacrifice." She lays the food on the offering stone

and hopes that this small token of gratitude willhelp nourish and sustain her fellow earth dwellersof fur and feather.

A deep profound feeling of love, peace andinterconnectedness engulf her entire being.Feeling so loved by the Universe it brings tearsto her eyes. In loving gratitude she extends thisfeeling of love and shares it with all the Earth.She reaches out and connects with all thebeautiful earth beings, feeling so happy andpeaceful.

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As an urban Metis, in my core I whisper: All OurRelations!

In this new ongoing feature, you and I will exploreour relationships with Animals, real and imagined,past and present, sacred and profane. This will bea three way conversation. You and I will have avoice, and so will the Animals. Using my skills asan Animal Communicator, I will share with youwhat I hear them say.

In this issue, we have two strong voices, CanadianMaggie Moon and Australian wyverne ogmavyvyan. They are both filled with great respect.

What is "respect"?

Remember, welcomes your comments,suggestions and submissions.

Oh, and make sure you go look at the recipefeature , for Maggie'svegan delectables and wyverne's fresh goat's milkcheese!

But suddenly, this peacefulness changes into fear,anxiety, and an overwhelming sensation of pain.She looks around with her mind's eye and realizesthat she is in a farma farm. There,beautiful, noble animals are being treated as ifthey were ! As if they were soulless,unfeeling THINGS! They are crying out to herand to all humans. "Please stop doing this to us,they say. "Save us, help us."

She feels an overwhelming sense of guilt for nothaving made the connection, before now, of whatis going on. But rather than submit to guilt anddo nothing she realizes that she is an EarthWorshipping Pagan! She will be an Earth Warriorbecause it is her duty! She will fight for EarthMothers children! She vows to help make changehappen! Feeling scared but hopeful, knowing thather fellow Earth loving kindred will want to makechange too. She promises the animals that shewill do her very best to right this wrong!

We are an army of Earth Warriors, please knowthat we CAN make change. We are strong, wisepeople and we are called to help Mother Earth!We should help Her children! We have toif notus, then who? If not now? Then when? The taskfalls now to the people who "still get it" and valueMother Earth. The people who understand theinterconnectedness of all the systems that keepEarth alive. Earth is our Mother, and our Home.She is not a barcode for the greedy that rape Herand kill Her. Do we not owe it to Her and Herchildren to stand up and fight!?

Should we let the mad men call the tune that willdestroy Her and all of us?

My fellow Druids, we must be Earth Warriors;we are many and we are mighty. We have within

our hands the most powerful weapon of ourtimes. The mighty dollar. I urge you to use thisweapon wisely and with great precision. Usethe mighty dollar to create the change that isneeded in the world. Earth cannot sustain theviolent practices that are taking place upon Her.

Consider taking the time to learn the storybehind your purchases. Honour the lives takenso that you may continue to have yours, not onlywith words but with action! Please be a voice forthe animals. They are asking us to see what ishappening to them, and to make it

We-are-our-deeds. When we make an offeringto Earth Mother and to the Spirits of Nature,let us consider making it a way of life based onawareness, actively bringing about change. Letour worship to the Earth influence and inspireevery moment of every day in all that we do, letit be engrained in what we are. The future of theplanet, our future, depend on it.

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People have all kinds of ways ofcommunicating with other animals but weusually think of an animal communicatoras someone capable of such rapport thattelepathy occurs, during which thoughts andfeelings are shared. From an animisticviewpoint, our planet has a composite mindwhich unites us all, to which all individualsof all species contribute their wholeexperience. Gaia is a young planet, whosemind is slowly evolving through the dramaof life experienced via her uncountablebillions of living organisms and spiritbeings including ourselves - all theterrestrial, aquatic and aerial animals andplants, past present and future. It is ourdestiny to learn to communicate with thesewonderful beings that surround us.

We humans are preoccupied with our owncreations, and its easy to become obliviousto the equally real and meaningful complexeswhich other species create and maintain ondimensions of which we know nothing. Gaiadoes not rank us higher or value us more thanany other species, although we seem at leastto ourselves to be a more or less vital organ.Anyway, we flatter ourselves that Gaiasexperience would be the poorer if we becameextinct. We cannot evaluate ourselves or anyother species. The sanity of our planetdepends on our many highly diverse specieswidely differing minds evolving freely andyet cooperatively, harmonising our needswithout loss of freedom, and so we need to

network with each other. Gaia cherishesthat inter-special networking and imbues itwith love.

Wherever there are strong bonds ofaffection between humans and otheranimals, e.g., between horse and rider, childand pet, farmer and sheep - even, ideally,hunter and prey it is clear that otheranimals have intelligence and emotion justas highly-developed as ours, though verydifferent. Much of theirs is beyond our ken,and vice-versa, but theirs is not less thanours, nor is it any the less articulate forbeing mostly non-verbal. It very often goesbeyond words both mentally andemotionally, as anyone who ever loved adog or cat will know. And of course itextends way beyond the relatively smallamount we share.

Of course, wherever there are strong bondsof affection between plants and humans,e.g., between cottagers and garden flowers,cider-makers and their favourite pippin, andthe modern day druid earnestly seekingcommunion with rare desert shrubs it isequally clear that plants are intelligent andeven recognisably emotional. As withanimals, so with plants. Everyone who everloved an old gnarled rosebush or spruikedup a prize pumpkin to victory in the localshow will know.

Traditionally animal communicators andanimal rights activists have been polarised

Prey and Predator: The food-web as a planetarycommunication network.

By: wyverne ogma vyvyan

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between two main viewpoints: no-kill veganswho oppose all forms of animal exploitation,and omnivores who justify respectful killingof animals for food as natural, pointing outthat plants are alive too and seem just asresponsive to stress as animals. The formerhave been articulate about their position; itis kindly and loving, but the latter have somevalid points as well. Indigenous huntersattest that their prey animals maintain goodcommunication with them and give themthe gift of their meat. Farmers point to thefact that well cared for, humanely killedanimals dont suffer much. Stressed animalsdont thrive, so farmers profits depend onkeeping their animals comfortable. Otherspoint to the food-web, where nutrients arecycled through the biosphere through aeonsof animals and plants eating and being eaten,reproducing and succumbing to disease,being born or vegetatively cloned orgerminating, growing, dying.

Its earths biosphere Im describing,but matter is not dead, mechanical dust even dust isnt dead - it is replete withnwyfre, the soul or spirituality of the energyit is made of, encoding meanings on amolecular level that we cant read, capturingminute bits of meaning, fragments of feeling,scraps of karma, and building them upaccording to mysterious and beautiful magicinto the solid realities familiar and strangethat manifest all around us.

So along with the nutrients we cycle bits ofdreaming. Sheep are known to numb plantsbefore they eat them. It appears to be by anact of will. They consume the leaves and

flowers, with all their memories, soul, mindand spirit, which then become their ownresources to be used in ways as yetmysterious and magical to science.Shepherds then devour the meat from thesheep and wear the fleece knitted or wovenand dyed with charms against evil, nice andthick to keep out the cold. The sheep areprotected from much scarier deaths at themercy of packs of wolves and besides, aninterface between ruminants and humans ismaintained that is vital to Gaias wholeness.It would all be very comfortable if there wereno pain or fear, and if death were not aterrifying atrocity. Vegans can sidestepthese problems when it comes to animals,though not plants. The responsible omnivorehas to deal with the fact that for there to bemeat, a beautiful animal must die.

Both deplore cruelty, though definitions varyboth sides of the question. The vegan seeskilling as cruel, the omnivore seeskilling as cruel, and killing ascruel. In dairying and fleece-productionvegans see unjustifiable exploitation andgenetic distortion where an omnivore sees anatural symbiosis older than humancivilization. Both agree that pain and fearshould be minimised. Some on both sideswould call putting dogs round a mob ofwethers and driving them into a truck to bedriven through alien surroundings to thehorrors of their death at the abattoirs cruel,while farmers and stock-handlers, born andbrought up sensing the moods of sheep, pigsand cattle, maintain a lively awareness of thestress levels and know how to keep themdown. They do not consider themselves to be

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and rarely are - cruel people: indeed theygive cruelty short shrift when they see it.They know that sheep have far betterstrategies for dealing with fear and theprospect of death than we have.

Then there is the problem ofanthropomorphism. We must not impute toprey animals the terror humans and otherpredators feel when facing death. Humansare much more intricately committed to eachincarnation than other animals are. We arealso much more heavily invested in thedetails of our lives, so our fear of beingpainfully plucked, uprooted, and whiskedaway by death to who knows where is muchmore than that of most other animals.

Furthermore humans grieve more, so ourwhole social fabric is torn by the death of oneof us, in stark contrast to the ease withwhich a herd of goats recovers from the deathof one or more of them, even though everygoat has a place in the affections of all theothers. Death doesnt shock goats. Deathshocks us. Our shock shocks goats. Theywonder whats so scary. All they are lookingat is ordinary old everyday death. Nothingscary about that.

Goats have a reputation for beingclairvoyant and the folk traditions attributeto them a knowledge of the arcane pathwaysof death, the rainbow bridges, and thepleasant afterlife destinations furled deepwithin the implicate order (the dreaming)coded within the very atoms of our planet.Some of these are now, like the Vedas, justcoming into being. Their dreamtime story has them

using their wit, wisdom and wickedness togain the greener grass across the bridge, indefiance of trolls.

Ive kept goats for more than forty years andI know them better than I know people. Theyhave their various levels of investment in life,but surrender good-naturedly to death whenit comes because they do not fear it. Its agateway to another phase of existence, agateway they know well and they know andtrust what bridges they must clatter over andwhat waits beyond too. Because in telepathydeveloped over lifetimes in family farmsworldwide goats have learnt to share theirclairvoyant vistas with their goat-herds,they are like spirit guides in the realms ofdeath, showing us the benign and beautifulaspects of death, giving us wisdom tosidestep the dangers, and freeing us from ourexcessive fear.

With the lamentable decline of the familyfarm last century weve seen the rise offactory farming, and with it a rise in theincidence of cruelty and insensitivitytowards the needs of the animals. Nobodysuggests that this cruelty should not bestopped. The meat, dairy and egg industriesshould certainly be closely regulated toprevent undue suffering. But so too shouldthe human imagination, one of the mostpowerfully creative magical tools on earthtoday.

Studies have shown that rats handled bycaring handlers who believed that theanimals could feel are more easily stressedand show far greater levels of stress thansimilar rats handled by people who regarded

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them as not very aware. The human powerto project feelings from our imagination ontoan animal we hold in mind can impact uponthe feeling and intelligence of that animal.If we learn to control this, for example,through transcendental meditation or othermethods of mental self-control, it can beused to subdue, sedate, numb or stupefy; orit can animate, vitalise, sensitise, alarm,arouse or cause panic. We all have it; a goodmagician uses it for the benefit of the wholecommunity of human and non-humanbeings. This doesnt mean we should notimagine that domestic prey animals mightneed comfort, happiness and health as theyfill out their musculature, but that we shouldnot imagine them unable to bear the karmathat is natural to their species or theconditions they have adapted to overthousands of generations on family ownedfarms.

Much of what we know about copingmechanisms of complex organisms comesfrom studies of plants. Stressed or alarmedplants have biochemical strategies forwarding off attack or triggering emergencymetabolic responses completely consistentwith a whole array of animal emotionsincluding fear, alarm, and shock, and everygardener knows that a wisp of willow barkor an aspirin helps a young plant to recoverfrom transplant shock. So its very probablethat plants feel pain, sickness, discomfortand fear when stressed or threatened. Itswell known that they respond to gratitude,love and attempts to commune with themin measurable ways, including of course,enhanced growth. Many people talk to trees

and the trees do talk back. We can no longerdeny that plants may well be sentient beingswith investments and commitments similarto those of animals, just because its notimmediately evident - except to a fewdruids, rain forest sorcerers and obscurepeasant cultures - that plants feel,happiness, contentment, sadness and grief.You can see it written in their petals if youllonly let them teach you!

So killing a chook might be no worse thanpulling up a turnip. Or pulling up a turnipmight be no worse than killing a chook whichever way you look at it.

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Photo by wyverne ogma vyvyan

I am between the knowledge that my deathis inevitable

And the knowledge that Iam an immortal.

In holding that balance in place I canthe presence of peace.

Not that I can embrace or hold it...But I can feel it and I am

strengthened by its presence

Order and the alternating breaking down oforder... is the circle

Kept in balance like a gyroscopeBy its spinning

We sometimes call the breaking down partchaos or destruction

Sometimes the old order becomesdangerously rigid.

Like plant limbs that dry up and restrictthe passage of water and nutrients.Sometimes you have to take out the oldstructure so the new can better manifest.

Renard the Fire Druid

Photo by: Eric DuncanAontacht 32

by the power of that stardust conjuredin roaring celestial forgesand brewed through radiant aeons intothe fixed or flowingmathematics of form replete withmeaning packed fullof the solid fact of matter, of theelement of earthlet there be wealth!

by the beauty of this luminous azureskyful of flying cloudsa-sparkle with birdsong, fragrant withrain and delicious sea breezes,thrumming with drama, whispering ourphilosophies abroadon wing-beats of free-flying winds, ofthe element of airlet there be wisdom!

by the magic of the daylight blaze of thesunlight, warm on our skin,of this green photosynthetic flame in theleaves and grass,rich in the flavours of fruit, warm in our

hearths and heartsdriving creative industry, the magic ofthe element of firelet there be joy!

by the mystery of that bright all-mirroring, loud murmuring,light-scattering, memory-gathering,shining, life-giving liquidbewitched in the moonlit oceans, spuninto the clouds, rained down,flowing in our rivers and our veins, ofthe element of waterlet there be love!

wealth without unfeeling greed, no oneleft in abject need...wisdom too without conceit, to teachwith love not cruel defeat...joy with honest amity and trueresponsibility...love without oppression, or jealousy ofpossession...love, joy, wisdom, wealth -weave them well! let there be health!

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wyverne ogma vyvyan Four elements photo-collage by photographer

wyverne ogma vyvyan.

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Poems by: harmonyeris fox

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I spin fire once again tonight.The afternoon fades into the darkness.It is too early to get ready or to spin,But I feel the fire rising in me.

AAAARRRROOOOOOOOOOOOO

The moon I do not needFor I howl at the night.I howl because I will stand before the darknessAnd dance with a fire spirit

AAAARRRRRROOOOOOOOOOOOOOOOO

I will embrace the flames andWillingly listen to her siren song.I howl to my fellow fire dancersFor I feel the fire also rising within each of them

AAAAARRRRROOOOOOOOOOOOOOOO

I howl for my friends at the Shamanic BoomPoets and Warriors, Artists, DancersAnd Walkers the Worlds.I howl to them all and I howl...because I MUST......

Who will howl with me?

AAAAAARRRRRRROOOOOOOOOOOOOOOOOOOBy: Renard

Dancing with theFlame

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byMara Freeman is acombination of thefeeling you get whenlistening to a fairytalestoryteller and thelearned environment ofmy days back in college.But through the pen ofthis author thecombination works,eloquently weaving

together a litany of fascinating tales of old in asuccinct coming together of symbols throughout avast array of civilizations and time.

examines the root of some of theCeltic traditions and why they still have suchmeaning today. This story looks, naturally, in detailabout the grandiose tales from which our idea of theholy grail derive. My personal take by the endwas that the grail was both a physical andmetaphysical item; it was a cauldron of greatwisdom and mystery and at the same time arepresentation of the state of our soul (aura,energy, our True self). This book makes no

assumptions about the readers previousknowledge. It provides the needed definitions andstories to then introduce guided VisionJourneysthat draw upon the very symbols and storiesdetailed. I found this very helpful and interestingas a reader. Though some I already knew, therewas much I did not. When I got to theVisionJourneys, I felt more connected to the ideas,ergo more able to explore the themes within.

Despite the name, this book was not singularlyattached to just the exploration of the Grail, but italso delved into the roots of many other Celtic loreand symbols. Bringing to the reader delightfulhistories of the Celtic goddess and why they hadtwo faces; a light and dark side, how one became afilidh, the evolution of women and theirrelationship with lore and the sacred, and thevarious explanations for sacred numbers to namebut a few.

Overall, I was glad to have read .Though for the first chapter I was a little worriedit would be a dry reign of monotonous details, I wasquickly and quite pleasantly surprised that it wasfull of romantic lore, fascinating histories, andcapable of producing a strong feeling of personalmeaning within my modern life.

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Goats milk is a miraculous health food thegoat has been called the universal foster motherbecause of the extraordinary digestibility of themilk. Alone, without any additives other thanthe airborne yeasts and bacteria native to yourarea, without energy-consuming refrigerationand with very little work, milk can yield overtime an astonishing array of healthy,nutritious, longevity-conferring gourmet foods.Heres a recipe for milk, sour milk, yoghurt,quark, cottage cheese, green cheese, semi-matured and matured cheese all from a singlemilking. Start with the milk of one good dairydoe, about a gallon or so. Of course you can addherbs and seeds but theyre not necessary. Thecheeses are delicate, sharp and sweet withoutthem. If you start about halfway between thedark moon and the half-moon waxing youll beeating beautiful cheese by the end of the lunarmonth. Remember to thank the goat and if you

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are the milker, give her a hug. You can buy milkor even mix powdered milk, but dont forget tothank the cows.

Day 1 fresh milk. Drink a pint andleave the rest for Day 2.

Day 2 - sour milk: milk from healthygoats needs no pasteurization so it soursdeliciously. It is better than fresh milk inmaking scones, pancakes, tea cakes andpastries. Take out half a pint or so.

Day 3 yoghurt: yoghurt from wild bac-teria is delicious but short-lived. Keepthe dairy area well-ventilated and strewsweet herbs such as lemon balm, verbe-na and geranium. Have a pint for lunch.

Day 4 curds and whey: not much eatenthese days, so strain through a cheesecloth tied up at the four corners, catch-ing the whey in a basin. Its an ingredi-ent in paints and lacquers.

Day 5 unwrap the curd and theresyour cottage cheese. Its heart-meltinglyfresh and delicious. Irresistible. Butdont eat too much. Leave plenty atleast a couple of cupfuls for the pressedcheese. Wrap the curd in a clean cheesecloth and put it into a cheese press madefrom two big terracotta flowerpots and afew bricks.

Day 6 to Day 10 every day for fourdays and every two or three days there-after it must be taken out of the pressand turned over. Unwrap the cheese,rinse the cloth and rewrap each time youturn it. After about ten days it willchange subtly, from a pressed cottagecheese to a true green cheese (stillwhite, but not yet ripe). It will soundmore resonant when tapped with thefingers. This is pleasantly sharp to eat,but most people prefer to mature theircheeses.

Day 11: Unwrap the green cheese andlightly oil the outside. Keep in a dry,dark, airy cupboard turning daily andre-oiling if necessary. It will be pleasant-ly mature from the time of the half-moonwaning and will continue to improveover the next few weeks.

The important thing is to keep the aerialecology in the dairy area wholesome anddynamic. Introducing cultures fromcommercial cheeses is inevitable if youuse your kitchen its a good way to getblue veining and white delicious cheesemoulds into your own cheeses. But keepferments such as wine, vinegar, Kombu-cha, and pickling vats in another area asthey will spoil the cheese making pro-cess. Have fun and be creative!

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Inspired by the Clean Food Lentil Walnut Loaf)

: In a medium sizedpot, add 3 cups of water and avegetable bouillon cube and boil wateruntil cube is dissolved. Alternatively,you can use already prepared veggiestock. Rinse lentils and pick over, beingsure to remove any small pebbles thatmay be in the mix. Add lentils, bringto boil, reduce heat to low and simmeruntil liquid is absorbed and lentils aretender (about 40 minutes). Be sure tostir the lentils frequently so they do

Yield: 8 thick slices

1 cup dry lentils3 cups vegetable broth3 TBS ground flax seed1/2 cup warm water1 tbsp. extra virgin olive oil3 garlic cloves, minced1 cup sweet onion, diced1 celery stalk or green onion, choppedfinely (optional)1 medium carrot, grated1/3 of an apple, peeled, grated (makes 1/3cup grated apple)1/4 cup raisins3/4 cup toasted walnuts, roughly chopped

1 tsp kosher saltFreshly ground black pepper, to taste1 tsp dried thyme1/2 cup regular oats, groundinto a flour (use GF oats forgluten-free option)1 tbsp. ground flax seed3/4 cup breadcrumbs (I used 2 slices ofEzekiel bread, lightly toasted, andprocessed in food processor) Use GFbreadcrumbs for gluten-free

2 tbsps. ketchup1 tbsp. Balsamic vinegar1 tbsp. maple syrup1 tbsp. apple butter

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Photo by Maggie Moon

not stick to the bottom of the pot.Once the lentils are cooked, removefrom heat and set aside to cool.Preheat oven to 350F.Line a loaf pan with parchment sothat parchment paper hangs over theedges by 2 inches.

: Toast 3/4 cup of walnuts at350F for about 6 minutes and then setaside to cool. : Mix 3 tbsps.of ground flax with 1/2 cup warmwater and stir well. Set aside for atleast 5-10 minutes so it can gel up.

: In a largeskillet over medium heat, saut onionand minced garlic for about 5 minuteson low-medium heat, being careful notto burn. After the onions are tender,add carrot and saut for 2-3 minutesover low heat. Add grated apple,raisins, and chopped walnuts andsaut another minute or two. Addthyme, salt, and pepper to taste.Remove from heat and set aside.

: I took 2 slices of Ezekielbread and lightly toasted them. ThenI ripped up the slices and placed intomy food processor and processed untilsmall breadcrumbs were left.Alternatively, you can use storebought breadcrumbs.Process 75% of lentils and Mixeverything together: Once the lentils

are cooled, take 75% of the lentils andplace into food processor. Process untilmostly smooth (some small lentilswill remain!). Now take the processedlentils and scoop into a large bowl.Add in the remaining 25% of non-processed lentils and place into bowl.Add the breadcrumbs, flax egg, veggiemixture, oat flour, and ground flaxseed. Stir well with a spoon and thenremove the spoon and mix well withyour hands, pressing it through yourfingers. Taste and adjust seasoningsif necessary. Dump the mixture intoyour loaf pan and spread out with aspoon. Now take your hands andpress the mixture firmly and evenlyinto the pan.

: In small bowlcombine all glaze ingredients. Spreadevenly over loaf and bake, uncovered45 minutes at 350F.

Cool for about 10-15 minutes andserve. Serves about 8 thick slices.

Recipe from the O She Glows website.

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The Lady from the LakeBy Dafydd Monks

Herbs, Archetypes and the Collective Unconscious

Medieval Wales had a tradition of medicineequal to any other in Europe: this formed thebasis of a line of forward thinking medicalpractice and education that lasted almost athousand years. However, the origins of thistradition are attributed to the apparition of theLady of the Lake afairy being from theotherworld so pervasivein Celtic mythology.This article aims to lookat the subconscious, thecollective unconscious,archetypes of physicalhealth and thearchetypes of agents ofhealing and how throughthe interface betweenconsciousness andunconsciousness withmind and body, Herbscan talk directly to thehuman being as a holisticorganism, speaking inthe language of the soul:Archetypes.

The birth of recorded medicine in Wales occursin the 14th Century Red Book of Hergest. Inthe book, we learn of Rhiwallon, physician tothe ruler of the kingdom of Deheubarth inSouth Wales. He, and his sons, formed thestart of a long tradition of medicine in the

Brecon Beacons area, that was being passedon to pupils until the early 1800s. In its selfthis is of interest, as is the fact that thetreatments, and more importantly the medicalphilosophy of the Physicians of Myddfai, werewritten down. Rhiwallon was keen to make

his kingdom a centreof learning andsponsored the creationof books and libraries.For instance, hedonated heavily to thefoundation of theabbeys of Talley andStrata Florida. Healso sponsored hisphysicians to writedown their knowledge,and this laid thefoundation of amedical school. It islikely that a lot of themedical knowledgeused by Rhiwallon andhis sons was of a mucholder Celtic lineage,and this certainly re-

enforced by the myth of the origins of thePhysicians of Myddfai.

One day, a young man from Blaen Sawddewas grazing his mother's cattle near a lake -

He saw a beautiful maidenarising from the waters of the lake and in anattempt to woo her, he offered to share his

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lunch. She rebuked him, slipping below thewaters of the lake once more. Twice more hetried, until on the third attempt, she agreedto marry him. However, there was acondition on the marriage: If he hit themaiden three times without cause, shewould return to her father's kingdom underthe lake. The couple were very happy, andhad three handsome and healthy sons;however over the years three careless 'blows'- taps on the shoulder and an accident whilerestraining an animal - resulted in the ladyhaving to return to the lake. However, shereturned at night, to educate her children.One of them was Rhiwallon.

The importance of this myth cannot beoverstated. Even if Rhiwallon's mother wasquite normal, and had nothing to do withany lake, the symbolism of the story of thelady of the lake is huge. From the waters ofthe subconscious comes intuition: thesubconscious processes of thought thatspeak in symbols, emotions, and archetypes.And in the symbols of the subconscious, thestory of the lady of the lake says 'From thesubconscious, an archetypal, intuitiveprocess brings about healing and aknowledge of how to heal'

The Celts were firm believers in theOtherworld - a realm that existed not insome other plane of manifestation, butintertwined with our own, though usuallyinaccessible. Thus is can be seen as theun-manifest subconscious of our world... itsemotional body if you will. Therefore, theOtherworld can be seen as a subconscious

realm, that occasionally breaks through toour conscious existence. Carl Jung believedfirmly in a collective unconscious, and thisis a modern interpretation of theOtherworld. So how is this related tohealing? Well, our subconscious mind iswhere we tend to store away our past mentaland emotional injuries. It is also the areathat must be addressed in order to heal thoseinjuries. Fortunately, the tools of healingthese injuries exist in the subconsciousitself, for the subconscious is a world ofarchetypes, imagery and symbols ratherthan one of reason. Yet, true to form, theOtherworld breaks through into our realm.The subconscious can affect our mental andemotional processes, and this can result inhuge changes to the way we perceive andinteract with the world: A lot of consciousmental illnesses arise from the subconscious,usually from the way the subconscious dealswith fear, pain, and uncertainty.

The involvement of the subconscious in ourfunction as balanced organisms does notstop in the mind, thoughts and emotionsthough. The subconscious can exert a largeeffect on the function and structure of thebody's tissues via a process calledsomatisation. While often dismissed bymedics as 'psychological' conditions with noimpact on the body, somatisation ofsubconscious activity can have a huge effecton bodily health. For instance, if alongstanding fear has somatised to thegastro-enteric region, an overproduction andreflux of gastric juices can change the types

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of cells in the upper gastric tract and changethe structure of those tissues. Which willintrinsically change their function. Asubconscious disorder has lead to theformation of a very real physical problem,which may persist even after the originalsubconscious issue has been addressed. Thisis just one of many examples of thesubconscious physically changing our bodilyfunction.

So where is the interface between theOtherworld, Mind, and Body? The shortanswer is in the limbic system. This systemis the brain's direct interface with the body'sorgans at the level of the tissues themselves.The limbic system exerts this effect byinfluencing the endocrine system andautonomic nervous system through chemicalmessengers and nervous tone.

Herbs come into this equation from severalsides. They are often used as physicalmedicines which exert a direct physical effecton the body's tissues and organs. Otherdisciplines use herbal extracts to encouragethe body to make changes to its own functionthrough affinity - as is the case withhomeopathy, or acting in a psychosomaticmanner through subconscious keys, as is thecase with Bach Flower Remedies. Thereality is far more complex.

While it is true that many herbs do have adirect effect on cell receptors and tissues, inmuch the same way as pharmaceutical drugs,they also have many other attributes that

give the body a complete picture of the herb'squalities and how it is going to exert aneffect on the person as a complete whole.

Consciously, we may associate herbs withphysical attributes we know: Few would notconsider an oak tree to be large, strong, andstately. Similarly if you bring a rose to mind,you will likely know that roses are fragrantlyscented, and will probably bring to mind ared or pink flower, with a connotation of loveor affection associated with it - even if thatconnotation is not of romantic love. Thesephysical attributes start telling theconscious mind about the qualities of theplant before we have even tasted it. It issurprising just how closely a herb's biologicaleffects will mirror its archetypes: Oakextracts are indeed strengthening and toningto membranes, and the rose family have aphysical affinity with the circulatory systemand the emotional heart.

When you taste a medicinal extract such asa tincture of a plant, your body gathers allsorts of information about its qualities, someof which you may not even be aware of at thetime. How does it smell? What does thearoma remind us of, and how does that makeus feel? Taste - is it bitter, sweet, salty, sour?Does the action of the medicine feelstimulating or calming? Does any sensationarise from taking the medicine? Do you feelwarmer or cooler? Do you feel any movementin your body...? Either a physical movementsuch as the stomach/bladder etc., or amovement of subtle energies?

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These qualities give three reactions: If youtaste a tincture of dandelion root, you willhave a conscious psychological reaction suchas 'Oh that's bitter! And I can feel mystomach', a reflex action of the physicaltissues to speed up the rate at which themovement of the intestines occurs, and asubconscious reaction to the medicine. Thesubconscious mind will associate feelings andemotions with what it is presented with -these are subjective, and specific to each of us,but there will be an effect on subconscious andendocrine function, and may in turn exert aneffect on the body via the limbic system andparasympathetic nervous system. Physicalchanges occurring in the body will also feedback to the limbic system and may lead to achange in limbic activity. Some herbs alsodirectly effect the limbic and endocrinefunction; either via the senses such as aroma,smell and texture or by acting on theneurotransmitter balances in the brain, orthrough being chemically similar to the body'sown chemical messengers.

In effect, the qualities of the herb have givenus a deep understanding of what the herb willdo: We know why we have taken it, and whatits actions are, we know how it tastes andfeels to our body, and it sends chemicalmessages to our subconscious which will inturn effect the function of our tissues andorgans. The herb has become bigger than thesum of its actions by being understood andexperienced. In effect we have made anarchetype of it, and that archetype and its setof characteristics are recognised andunderstood by the subconscious.

As archetypes and symbols are the languageof the individual and collective unconscious,and as some have suggested the very soulitself, herbs can play a very unique role. Theyact on the physical body, on the consciousmind, and on the unconscious mind via theirexperiential attributes. This is unique becausethey can address a health problem from manysides at once, and also because they are non-human archetypes. If the word 'archetype' ismentioned, one might think of gods, orarchetypes of people or animals - for instancea giant, muscly man and a lion are botharchetypes of strength. But by forming anarchetypal association with a herb - amedicine - we are elevating it to the samerealm, and forming a bond that directly relatesto our own subconscious understanding of ourown state of health, and our ownunderstanding of symbols - not necessarily inan abstract form, but in very much a sensory,experiential form of tastes, aromas, feelingsand movement. This is where the energeticsof medicinal plants become archetypes to oursubconscious.

From understanding the myth of the ladyarising and returning to the lake, and the keysto the processes of the unconscious and theirrole in healing, we can communicate with theworld that lies under the waters of our ownsubconscious mind and bring about a state ofdeep healing on a subconscious, mental, andphysical level.

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