Contemplative Inquiry

This blog is about contemplative inquiry

Tag: Sacred springs

THE ROOKERY: MAGIC IN A FORMAL GARDEN

Streatham’s Rookery (1) is a formal garden within Streatham Common, one of south London’s many remarkable green spaces. I made a connection with it in 1992 when living close by.

About a year before I discovered OBOD Druidry, I was working with R. J. Stewart’s The Way of Merlin (2). This taught me, first of all, about sacred space. “Sacred space is space enlivened by consciousness. Let us be in no doubt that all space is sacred, all being. Yet if humans dedicate a zone, a location, something remarkable happens within that defined sphere of consciousness and energy. The space talks back”.

I was an urban seeker and used what the city gave me. From an early age I had been fed by imagery of secret and magical gardens. The Rookery, built in the then Spa village of Streatham (1) became my sacred space. Towards its centre, a wishing well testified to the power of healing waters. It was a good place to begin my journey. The space became more alive, and I, included within the gestalt, became more alive with it.

After establishing a sacred space, I was asked to begin a relationship with a spring and a tree. Stewart said: “we need to relate to such locations. This is a physical relationship first and foremost … we are one with the land, and trees, springs and caves are power points that tap into the energies of the land, and then reach into other dimensions altogether”. I found my spring quite easily (above). But there were almost too many trees to choose from, and I recall hesitating about my choice, to the point even of changing trees on my second or third visit. On my recent re-visit – woven into a rare family weekend in London – I found it easy to find the spring again but harder to remember my tree. I settled on the mature birch below, a good choice for a new, Goddess related undertaking (2). But I cannot vouch for it as my choice in 1992.

Sacred space (“the land talks back”), and befriending a spring and a tree: for me, these were the most powerful lessons from R. J. Stewart’s work. They were a helpful preparation for my later Druid training. I was very pleased to revisit this space in July 2023 and share it with family members.

(1) Streatham was in Surrey before becoming part of the County of London in 1889, and then Greater London in 1965. It began as a settlement around the old Roman road (Street Ham) from London to the south coast at Portslade, Brighton, the site a Roman port long lost to erosion. It appears in the Domesday Book of 1086 as Estreham. The village remained largely unchanged until the 18th century, when its natural springs, known as Streatham Wells, were first celebrated for their health-giving properties. The reputation of the spa, and improved turnpike roads, attracted wealthy city of London merchants to build their country residences in Streatham.

The Rookery began as a large private house with its own landscaped gardens. Much later, when the house and gardens were threatened with disposal and redevelopment, it was bought by public subscription and laid out as a formal open space, first opening to the general public in 1913. The Rookery is now one of the London Borough of Lambeth’s Green Flag Award-winning parks, directly managed by Streatham Common Cooperative (SCCoop), a local community-led enterprise.

(2) R. J. Stewart The Way of Merlin: The Prophet, The Goddess and the Land London: The Aquarian Press, 1991

THE SACRED HEAD OF BLADUD

The historic city of Bath is about thirty miles from where I live and – from another direction – thirty miles from where I was born. It has always been part of my psychogeography. This post concerns both its ‘historical’ and ‘legendary’ past.

“A satisfying connection between modern archaeology, ancient legend, sacred kingship and Celtic religion is found at Aquae Sulis, the Roman name for Bath, England. In his legendary Historia Regum Britanniae [History of the Kings of Britain] (1) Geoffrey of Monmouth reports that King Bladud, grandfather of Bran and Branwen, founded the site and taught the druidic arts of ancestor magic and flight, eventually crashing to his death on the site of what is now London (the name Bladud means ‘light-dark’ or ‘bright-shadow’). In his Vita Merlini [Life of Merlin] (2), Geoffrey of Monmouth has Bladud and his consort Aleron (‘wings’) presiding over the hot springs of Bath, which are at the centre of the Bardic universe described by Taliesin to Merlin, forming the gateway to the Otherworld.

On show in the museum at Bath is a superb Celtic solar head (often inaccurately called a Gorgon’s head). The carving is a circular relief of an imposing male face with wild hair, long moustaches and staring eyes. He has wings on either side of his head and is surrounded by flames. Beneath his chin are two serpents, linked in the manner of a torque, the Celtic symbol of royalty. This solar deity is probably the being called Bladud in the legendary histories, connected to magic, flight and a fall from the heights to the depths. He has upon his brow the mark of the three rays, which are very often described as the primal three powers of universal creation.

The goddess at Bath, presiding over the sacred hot springs, was called Sul or Sulis, which means ‘eye’ or ‘gap’ (with a sexual connotation), for she is a variant of Ceridwen, the goddess of the Underworld. The entire Celtic/Roman complex of Aquae Sulis is an excellent example of ancestral Underworld magic refined by Roman politics into a temple of Minerva.

“The sacred or prophetic head is an embodiment of the relationship between the three worlds, for it is aware in all worlds, through all time. While we may have ideas that an anthropologist would suggest originated in primitive head-hunting magic, the theme of the sacred head becomes an allegory of divine and human perception and declaration.

“There is a further element to the sacred-head theme, for it is also interlinked with beliefs and practices concerning the regeneration of life, particularly with the cauldron. Titanic figures such as Bran, acting as sacred kings and guardians of the land, also partake of the mystery of the sun at midnight, light regenerating out of darkness. And this, after all, is the secret of inspiration, a sudden light born out of fruitful darkness.”

R. J. Stewart and Robin Williamson Celtic Bards, Celtic Druids London: Blandford, 1996

(1) Geoffrey of Monmouth History of the Kings of Britain London: Penguin, 1966 (Translated with an introduction by Lewis Thorpe)

(2) Mark Walker Geoffrey of Monmouth’s Life of Merlin: A New Verse Translation Stroud: Amberley, 2011

NOTE: the first illustration is from R. J. Stewart The Merlin Tarot London: Element, 2003 , illustrated by Miranda Grey. The Bladud image is on the reverse of each card, implicitly re-ascribed to Merlin as embodying the same archetype in a different way. The second illustration can be found on http://www.romanbaths.co.uk – click on discover and then walkthrough.

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