Contemplative Inquiry

This blog is about contemplative inquiry

Tag: Contemplative Druidry

AUTUMN DAY

Autumn day. Freshness after high winds and rain. Warm, but not like Summer. A soft, enlivening clarity. Simple pleasure in simple experiencing.

In this stream of awareness, it is as if I am possessed of a warm, lighthearted openness and wonder. For the world seems new and provisional, empty of explanations about anything. It is a magical day, with time stopped and infinite space for enjoyment.

I am describing my spiritual home, which I find so hard to identify within communities and movements, even the good ones. Days like this stabilize my sense of being at home and lacking nothing. They are a wonderful blessing.

VIRTUES AND VOWS

Pagan philosopher Brendan Myers describes virtue ethics as the branch of philosophy that investigates character and identity (1). To live a fulfilling and happy life, we need to install ways of understanding and being in the world that support our aim: these are the virtues. Specifically, he talks about the virtues of wonder, such as open-mindedness, curiosity, creativity; the virtues of humanity, such as care, courage, respect and generosity; and the virtues of integrity, like reason, acknowledged vulnerability, forgiveness and the will to let go.

The approach of the Buddhist inspired Center for Mindful Self-Compassion – https://centerformsc.org/ – is remarkably similar. The Center teaches a process for identifying “core values”, where we ask ourselves what values we embody that give our life meaning. Center suggestions resemble those of Brendan Myers, and include compassion, generosity, honesty, courage, family, loyalty, service, curiosity and nature. The designers of my Four Noble Truths course – https://learn.tricycle.org/ – are on a similar track. Stephen Batchelor says: “Buddha’s vision was centrally ethical. I’m not referring to the moral precepts here”, but rather a way of life in which “you try to become the person you aspire to be and try to create a world that you aspire to live in”. He says more about this in a series of podcasts taken from a seminar sponsored by the Western Chan Fellowship in Bristol, England on 4 March 2017 and available on YouTube.

I’ve been prompted to look again at my MSC course in June/July of this year. I found the work on vows very valuable and wrote about it in a blog post at the time – https://contemplativeinquiry.wordpress.com/2017/07/26/making-personal-vows/ . I have developed them a little more. I continue to find the process of identifying core values very helpful. But in all cases I went straight to a ‘doing’ statement. I didn’t isolate nouns that nominate virtues. These, even words like love, courage and wisdom, can seem both static and vague. These are the vows:

  • May I honour and enjoy the gift of life – through sensation, feeling, thinking, and intuition
  • May I be loving and compassionate towards myself and others
  • May I experience abundance in simplicity
  • May I work for the welfare of all beings, using the loving forces that work from individual to individual, as well as supporting larger projects

In terms of organized spiritual movements, I find myself in a debatable zone between neo-Paganism and modern Buddhism. It’s just as well that both traditions have open borders, able to accommodate people who are not signed up. The four vows to myself are the product of multiple influences, as well as my inner sense of direction.  The first owes much both to C. G. Jung and to modern Druidry (especially OBOD – www.druidry.org -); the second to the Buddhist tradition; the third and fourth to all the above. In the last vow, I owe the piece about ‘using the loving forces that work from individual to individual’ to the late C19th/early C20th American psychologist William James at a time when he was fed up with public life.

These vows are a work in progress, and will guide me in my inquiry going forward.

(1). Brendan Myers Reclaiming Civilization: a case for optimism for the future of humanity Winchester, UK & Washington, USA: Moon Books, 2017 See also https://contemplativeinquiry.wordpress.com/2017/08/24/book-review-reclaiming-civilization/

 

NATURALISTIC ANIMISM: SEEING THE TREES FOR THE ENTS

Great contribution by John Halstead to the re-visioning of Animism.

John Halstead's avatarNaturalistic Paganism

The Tree or the Spirit of the Tree?

Those who believe in personal gods sometimes have difficulty understanding non-theistic nature worship. I have heard it said that we cannot possibly be worshipping natural phenomena, like the sun or trees; we must be worshiping a divine force “within” or “behind” the natural phenomena, something like Greek dryads or J.R.R. Tolkien’s fictional Ents, the personification of the spirits of the trees.

From a theistic perspective this makes sense. After all, Orthodox Christians do not worship their icons, and Pagan polytheists do not worship the statues that represent their gods. So some theists have difficulty understanding the non-theistic worship of physical nature. They assume that worship requires a conscious person on the other end that appreciates the worship. And if you start with that assumption, then it seems absurd to worship unconscious nature.

On the other hand, many Naturalistic Pagans are uncomfortable with…

View original post 1,581 more words

BOOK REVIEW: RECLAIMING CIVILIZATION

Publication date 25 August 2017. Highly recommended. Contemporary Pagan philosopher Brendan Myers offers a nuanced and reflective discussion of civilization, its evident dysfunction, and how to respond. Overall, he takes the view that: “civilization is not an unambiguously good thing. The ‘shining city on a hill’ is a mirage. It lessens the suffering of one group by entrenching the suffering of others; and it promises things to the protected and privileged that it can never entirely deliver. Nevertheless, civilization may yet be a salvageable enterprise”.

Reclaiming Civilization: a case for optimism for the future of humanity is a study of the sacred, from a socio-political perspective. The book is presented musically, with an overture leading on to three movements punctuated by interludes. The overture – a ‘meditation upon a lake’ begins with a personal question: ‘why should I return to the city?’ given that this entails going back to debts, responsibilities and ‘absurdities’.

These absurdities go well beyond the personal level. they include: modern working and consumerist lifestyles; rampant economic inequalities; double-speak in politics and religion; a pervasive sense of alienation and division; war and the effects of war; and the accelerating effects of climate change. So Myers’s first, personal, question leads on to three other, general ones: what is civilization? what’s wrong with civilization? What, if anything, should be done for civilization? These questions are explored in the three movements that follow.

To answer the first, Myers looks at human innovations like fixed houses, settled farming and the domestication of animals, and the subsequent appearance of cities and their walls – designed to keep some people out and other people in. He suggests that ‘civilization’ has been a long experiment by which we resolve what it means to be human “not by discovery, but by invention”. Civilized people are those whose qualities are their civilization’s virtues. Myers calls civilization humanity’s ‘most metaphysical project’ – humanity ‘realizing itself’ (for some people) by living up to a ‘civilized’ ideal.

The second, ‘what’s wrong’, question identifies the intensification of social hierarchy and domination with increasing economic surplus overall. Myers discusses the accompanying ideology in terms of “illusions which exalt us” (i.e. those of us who are ‘winners’). These include: the permanent self; notions of ‘higher’ and ‘lower’ men and of the virtuous prince; the devious enemy; the self-made man; a human birthright of dominion over the earth. In part, such illusions enable exploitation with an easy conscience. More deeply, they help to fend off nihilism and despair – themselves not an “existential condition of human life” but “a feature of reason and rationality”. There has been something essentially distressed about civilization as a project. Its distortions aren’t just accidents or mistakes.

Myers’ response to the third question (‘what should be done’) makes political suggestions, supported by the author’s ethical lens. Virtue ethics is the branch of philosophy that investigates character and identity. To live a fulfilling and happy life, according to Myers, we need to install ways of being in the world that support this aim: these are the virtues. For Myers, we develop virtues in the face of existential ‘immensities’. Awakening to the earth, we respond with the virtues of wonder – and take a stance of open-mindedness, curiosity and creativity. Awakening to people and relationship, we respond with humanity – with care, courage, respect and generosity. Awakening to solitude and the certainty of death, we respond with integrity – reason, acknowledged vulnerability, forgiveness and the will to let go.

Myers is encouraged by what he calls four lamps:

  1. Human nature is malleable – so culture and society can and do change.
  2. Empathy, co-operation and compassion are among the qualities that are embedded in our species and have helped to build civilization so far.
  3. Casting away illusions is hard, yet on the other side of despair lies a greater depth and life.
  4. We are already doing most of the things we need to do.

Reclaiming Civilization is a valuable addition to our literature. If the above account has stimulated any interest in the questions, I recommend getting the book. The issues are more fully explored, and Myers also shares something of his personal journey, especially in the Interludes.

Brendan Myers Reclaiming Civilization: a case for optimism for the future of humanity Winchester, UK & Washington, USA: Moon Books, 2017

STEPHEN BATCHELOR: THE EVERYDAY SUBLIME

Stephen Batchelor explores his view that “the mystical does not transcend the world but saturates it”. For me, this discussion has a resonance beyond the ranks of ‘secular Buddhism’. The passage below is from his book After Buddhism: rethinking the Dharma in a secular age (1). I am attracted to his view of ‘the everyday sublime’ and for me at least, its relevance extends well beyond Batchelor’s specific context.

“Meditation originates and culminates in the everyday sublime … [It] is about what is happening to this organism as it touches the environment in this moment. I do not reject the experience of the mystical. I reject the view that the mystical is concealed behind what is merely apparent, that it is anything other than what is occurring in time and space right now. The mystical does not transcend the world but saturates it. ‘The mystical is not how the world is,’ noted Ludwig Wittgenstein in 1921, ‘but that it is.’

“As understood by Edmund Burke and the Romantic poets, the sublime exceeds our capacity for representation. The world is excessive: every blade of grass, every ray of sun, every falling leaf is excessive. None of these things can be adequately captured in concepts, images, or words. They overreach us, spilling beyond the boundaries of thought. Their sublimity brings the thinking, calculating mind to a stop, leaving one speechless, overwhelmed with either wonder or terror. Yet for we human animals who delight and revel in our place, who crave security, certainty and consolation, the sublime is banished and forgotten. As a result, life is rendered opaque and flat. Each day is reduced to the repetition of familiar actions and events, which are blandly comforting but devoid of an intensity we both yearn for and fear.

“To experience the everyday sublime requires that we dismantle the perceptual conditioning that insists on seeing ourselves and the world as essentially comfortable, permanent, solid, and ‘mine’. It means to embrace suffering and conflict rather than to shy away from them, to cultivate the embodied attention that contemplates the tragic, changing, empty and impersonal dimensions of life, rather than succumbing to fantasies of self-glorification or self-loathing. This takes time. It is a life-long practice.

“The ordinary sublime is our ordinary life experienced from the perspective of the fourfold task [NB Batchelor’s reframe of the Buddhist four noble truths JN].  …

  • An open-hearted embrace of the totality of one’s existential situation
  • A letting go of the habitual restrictive patterns of thought and behavior triggered by that situation
  • A conscious valorization of those moments in which such reactive patterns have stilled
  • A commitment to a way of life that emerges from such stillness and responds empathetically, ethically and creatively to the situation in hand.

“Understood in this way, meditation is not about gaining proficiency in technical procedures claimed to guarantee attainments that correspond to the dogmas of a particular religious orthodoxy. Nor is its goal to achieve a privileged, transcendent insight into the ultimate nature of reality, mind, or God. In the light of the fourfold task, meditation is the ongoing cultivation of a sensibility, a way of attending to every aspect of experience within a framework of ethical values and goals.

…..

“As a sensibility, meditation enables us to cultivate an understanding of moment-to-moment experience much as we develop an appreciation of art or poetry or nature. Grounded in the body and the senses, we value an open-mindedness to what is unfamiliar, probe our sensorium with relentless curiosity, listen attentively to what others have to say, are willing to suspend habitual attitudes and opinions, and questions what is going on instead of simply taking things for granted. The disengagement of meditation is not an aloof regard (or disregard) but a perspective that engenders another kind of response to what is happening. And it begins with the breath, our primordial relationship to the fabric of the world in which we are embedded.”

  • Stephen Batchelor After Buddhism: rethinking the dharma for a secular age New Haven & London: Yale University Press, 2015

A BIRD OF RHIANNON

“They went to Harlech, and sat down and were regaled with food and drink. As soon as they began to eat and drink, three birds came and began to sing them a song, and all the songs that they had heard before were harsh compared to that one. They had to gaze far out over the sea to catch sight of the birds, yet the song was as clear as if the birds were there with them. And they feasted for seven years”. (1)

The three birds are blackbirds, known as the birds of Rhiannon. They are at least partly of the Otherworld, for Rhiannon is a potent deity, linked to the moon and sovereignty. In the story of How Culhwch won Olwen (2), the giant Yspadadden Pencawr demands that the hero Culhwch capture Rhiannon’s birds to entertain him on the night before his death – a death which will immediately follow his daughter Olwen’s marriage to Culhwch, to whom his kingship will be passed. Yspadadden describes the birds as “they that wake the dead and lull the living asleep”.

Hence, in The Druid Animal Oracle (3). The blackbird is understood as “a being who can send us into the dreamtime and who can speak with discarnate souls”. The Oracle also points out that “Blackbirds are fond of rowan berries, one of the sacred trees in Druid tradition. …. Eating these berries, the blackbird is able to connect us with his healing song to the regenerative powers of the Otherworld and the Unconscious”.

In How Culhwch won Olwen, a blackbird also figures as one of the oldest animals who need to be consulted in a quest to rescue the Mabon, the divine youth of Brythonic tradition, from imprisonment. As the Jungian scholar John Layard (4) says, “all these figures conduct us back into the past, which is the equivalent to psychic depth … into the heart of the mother-world below, the matrix out of which all life grew up and the ever-renewing source of it”. The blackbird is in fact the youngest and most accessible of these helpful animals, “functions of instinct that assist if we are humble enough to ask their help”. For Layard, the blackbird is the bearer of “a maternal spirit-message”.

In the apparent world, my wife Elaine and I share our back garden with a pair of blackbirds, and sometimes chicks, for some months of the year. They are here now. They do sing both at dawn and dusk, with the twilight song for me the most notable. They have chosen a slightly hidden space and our willingness to have a relatively unkempt garden is partly for their sake.

I have recently been visited by another blackbird, also in a garden. This garden is both familiar and unfamiliar, known and not known. It appeared to me in a state of mild to moderate trance, and resembles the Sophia’s garden I used to work with as an innerworld nemeton. But much has changed. Sophia’s garden had a link to a temple and was well kept. Generally, it was a noonday kind of place, bright sun flashing on the fountain at the centre, illuminating the water. There were rose beds surrounding it, and fruit trees trained up mature brick walls. Alternatively, it was a place of magical silence in black night, lit up by full moon and stars. Now there is no temple. The fountain and rose beds, whilst still in place, show signs of reduced maintenance. It is twilight, liminal, with limited visibility.

A blackbird appeared and sang to me in this space, meeting me on mutually safe and accessible ground. Its message was one of availability and reassurance. I returned it in a spirit of openness and friendly affirmation. And then I was back in everyday reality. Now I simply wait, tentatively expectant, open to further connection.

  • Sioned Davies The Mabinogion Oxford University Press, 2007 The second branch of the Mabinogi
  • Sioned Davies The Mabinogion Oxford University Press, 2007 How Culhwch won Olwen
  • Philip & Stephanie Carr-Gomm The Druid animal oracle: working with the sacred animals of the Druid tradition New York: Fireside, 1994
  • John Layard A Celtic quest: sexuality and soul in individuation Dallas, TX: Spring Publications, 1985

BOOK REVIEW: MERLIN

Elen Sentier’s Merlin Once & Future Wizard is a marvel, highly recommended. The author effortlessly charms us into a fresh and extended understanding of Merlin, introducing us to a “huge, ancient, wise and powerful” being –  teacher, trickster and friend. For me, her introductory Who Is Merlin? chapter offers the best description of the essential Merlin I have ever read.

“Merlin is a liminal being. Liminal means a threshold, a place between past and future, between here and there, between one world and another … and he is always standing at that threshold. He is that place. And that ever-changing constant threshold is now, the here-and-now, and it’s constantly in motion like the sea”. Merlin teaches us, if we are willing, to “be continuously and consciously aware that you stand in the middle of change all the time, whatever is going on”. This is a lifelong learning. It cannot be hurried, and it cannot be branded or packaged.

Happily, however, it can be pointed towards, “if you can find someone who knows Merlin intimately and is willing to walk beside you on your journey to know him – and there are quite a few of us about if you look … You don’t feel alone, and they help you stop that nasty subliminal feeling that you really are nuts.”

Elen Sentier walks beside us to great effect. She has known Merlin since early childhood, when she joined the company of walkers-between-the-worlds, which means having a foot in the everyday world at the same time as having the other foot in the otherworld. She describes herself both as “an ordinary elderly woman” and an “awenydd”, or spirit-keeper in the old Brythonic tongue.

For readers who are new to Merlin, the book takes care to cover Merlin in history, stories and poetry – and even adds (for me at least) new material from the Welsh Marches in the chapter Pig Moor: Dyfrig, Ergyng and Mynydd Myrddin. But the greatest strength of Merlin Once & Future Wizard is the personal sharing interwoven with this traditional lore, showing how the author’s own relationship with Merlin has unfolded. At heart this book is a personal testament to a life lived under Merlin’s influence and inspiration. The effect is to give it added weight and authenticity, supported rather than undermined by an informal and chatty style.

Elen Sentier Merlin once & future wizard: Winchester UK & Washington USA: Moon Books, 2016 (Pagan Portals series)

ONCE AND FUTURE WIZARD

I first encountered Merlin when I was nine years old, through T. H. White’s The Sword in the Stone. It includes a wonderful account of shape-shifting and indeed of education (as imaginative, experiential, self-reliant). As time went on I didn’t exactly get Arthur, the Wart’s, education. But I got enough to feed both memory and hope as enhancements of here-and-now experience rather than distractions from it. I didn’t forget, or if so, not completely. Thanks to Elen Sentier for reminding me in her recent book, which I plan to review soon.

“The thunder-clouds which usually go with hot weather were there, high columns of cumulus with glaring edges, but there was not going to be any thunder. It was too hot even for that. ‘If only’, thought the Wart, ‘I did not have to go into a stuffy classroom, but could take off my clothes and swim in the moat’.

“They crossed the courtyard, having almost to take deep breaths before they darted across it, as if they were going quickly through an oven. The shade of the gatehouse was cool, but the barbican, with its close walls, was hottest of all. In one last dash across the desert they had reached the drawbridge – could Merlyn have guessed what he was thinking? – and were staring down into the moat.

“It was the season of water-lilies. If Sir Ector had not kept one section free of them for the boys’ bathing, all the water would have been covered. As it was, about twenty yards on each side of the bridge were cut each year, and one could dive in from the bridge itself. The moat was deep. It was used as a stew, so that the inhabitants of the castle could have fish on Fridays, and for this reason the architects had been careful not to let the drains and sewers run into it. It was stocked with fish every year.

“’I wish I was a fish’, said the Wart

“’What sort of fish?’

It was almost too hot to think about this, but the Wart stared down into the cool amber depths where a school of small perch were aimlessly hanging about.

“’I think I should like to be a perch,’ he said. ‘They are braver than the silly roach, and not quite so slaughterous as the pike are.”

“Merlyn took off his hat, raised his staff of lignum vitae politely in the air, and said slowly, ‘snylrem stnemilpmoc ot enutpen dna lliw eh yldnik tpecca siht yob sa a hsif?’

“Immediately there was a loud blowing of sea-shells, conches and so forth, and a stout, jolly-looking gentleman appeared seated on a well-blown-up cloud above the battlements. He had an anchor tattooed on his stomach and a handsome mermaid with Mabel written under her on his chest. He ejected a quid of tobacco, nodded affably to Merlyn and pointed his trident at the Wart. The Wart found that he had tumbled off the drawbridge, landing with a smack on his side in the water. He found that the moat and the bridge had grown a hundred times bigger. He knew that he was turning into a fish.

“’Oh, Merlyn,’ he cried, ‘please come too.’

“’For this once,’ said a large and solemn tench beside his ear, ‘I will come but in future you will have to go by yourself. Education is experience, and the essence of experience is self-reliance.’”

(1) T. H. White The sword in the stone Volume 1 of The once and future King London: Collins, 1958

(2) Elen Sentier Merlin once & future wizard Winchester UK & Washington USA: Moon Books, 2016 (Pagan Portals series)

 

REDEMPTION SONG

In December 2010, Swithin Fry interviewed me for Stroud FM Radio. The focus was my spiritual path, combining Druid and Buddhist aspects. A shortened version is available at the OBOD website (1). The format was a bit like Desert Island Discs, and interspersed with music. The first piece I chose was Bob Marley’s Redemption Song, and I drew attention to the lines:

“Emancipate yourselves

from mental slavery.

None but ourselves can

free ours minds.”

Astonished that nearly seven years seem to have passed, I listened to my CD of the broadcast again today. What I noticed was a lot of continuity yet some difference of emphasis. At that time, the Buddhist influence – though strongly affirmed – was a bit sketchy. It was clear to me that Buddhist contemplative methods were a means of freeing the mind and seeing reality more clearly, but I talked much more about Earth spirituality and about Bardistry. These too have power to free the mind.

I see Marley as a major Bard of his generation, with a resonance beyond Rastafarianism and the slave-descended African diaspora in the Caribbean and the Americas. What makes him a Bard for me is his ability to speak for more than himself, and to provide a voice for the voiceless. Or even not exactly voiceless, but for people needing to have their experience reflected for them in a more telling, more powerful way, articulated somehow more fully. If strong enough, the song can potentially resonate for everyone, including those outside the specific cultural experience and heritage being referenced.

This isn’t quite the conventional definition of Bardistry. But it does have the sense of a public and performance oriented art that can influence people’s view of themselves and their world in emancipatory and expansive directions. It contradicts shutting down, isolation and contraction. I could call it a Bardistry for postmodern times, when issues of social and cultural identity are complex and stressed. It’s not about pleasing Chiefs any more, and hasn’t been for quite a while.

This is a thread I haven’t much engaged with since I started to specialize in the contemplative aspects of the path. However, the issues aren’t separate: freeing ourselves from mental slavery is for me the theme that binds them. I am now more fully engaged with specifically Buddhist practices than for a long time. But listening to this broadcast again, I still identify myself as a Dharma Druid rather than Buddhist tout court.

EMBRACING INTERBEING

“If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the trees to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can see that the cloud and the paper inter-are. ‘Interbeing’ is a word that is not in the dictionary yet, but if we combine the prefix ‘inter‘ with the verb ‘to be’, we have a new verb ‘inter-be’” (1).

Thich Nath Hanh extends his proposition to include sunshine, the logger, the saw mill, the bread sustaining the logger (thus also wheat) and the logger’s parents. We are there too, because the paper is part of our perception. In fact, “you cannot point out one thing that is not here – time, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper. … You cannot just be by yourself alone. You have to inter-be with every other thing. This sheet of paper is, because everything else is. … As thin as this sheet of paper is, it contains everything in the universe in it.”

I have embraced ‘interbeing’. It is the most accessible and elegant way I know of talking about non-duality: clear, workable and sensitized to an ethics of empathy. It leans into the affirmation of embodiment, of loving relationship with the Earth, and a willingness to be socially engaged. I prefer this account to ones that tend in the direction of ‘I am the One’ or union with the Divine. We each seek the language with the most resonance and integrity for ourselves, whilst also knowing that any language is a finger pointing at the moon and not the moon itself.

For some time, I have been working towards a view like interbeing through my personal contemplative inquiry. My chapter in the compilation Pagan Planet is called Living presence in a field of living presence: practising contemplative Druidry (2). There I raise questions about paths that lack a felt sense of embodiment, inter-connectedness and inter-dependence even when they do valuably encourage agency, personal responsibility, self-cultivation and independence of mind.  I specifically note two apparently contrasting effects of meditation, beyond its being a “green anti-depressant”. The first is that it “makes me very aware of my fragility … and complete embeddedness in a web of interdependence, and the narrow limits of my usual consciousness and perception”. The second is to find myself almost melting “with love and gratitude for the miracle of being alive at all”, moved too “by the world’s seeming ability to be irrationally generous as well as unfairly hurtful (3)”.

I now have an outer court membership of Thich Nhat Hanh’s Community of Interbeing and have recently begun attending a weekly meditation session with the local sangha. It seems like a good place to be. It continues, in a new setting, an aspect of what I have already been doing in my contemplative inquiry.

(1) Thich Nhat Hanh The heart of understanding: commentaries on the Prajnaparamita Heart Sutra Berkeley, CA: Parallax Press, 2009 (20th anniversary ed. Editor Peter Levitt)

(2) James Nichol Living presence in a field of living presence: practicing contemplative Druidry in Nimue Brown (ed.) Pagan Planet: Being, believing and belonging in the 21st century Winchester, UK & Washington. USA: Moon Books, 2016

(3) http://www.newstatesman.com/culture/2014/12/rowan-williams-why-we-need-fairy-tales-now-more-ever

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