crystal visions

At the end of my last article I talked about how the actions of others could be seen as dishonourable, and someone asked what I meant by honour.  Honour is a difficult concept to pin down. It is used so frequently within Druidry that the word itself passes with an assumption of mutual understanding; yet perhaps the understanding of the word needs further exploration.

In her critically acclaimed book ‘Living With Honour’ (O Books 2007) Emma Restall Orr expands themes she touches on in an earlier article published in ‘Pagan Visions for a Sustainable Future’ (Llewellyn 2005). In both she begins by exploring the definition of Pagan/pagan and Paganism before moving on to exploring Choice;  choice in the context of what is and what is not morally and ethically acceptable.  And it is those explorations of the understandings of ethics that leads us through the maze of human relationship, the web of connections that weave between us and all of nature – the human animal, non-human animals, the environment and the web beyond – exploring concepts of sanctity, power, wealth and ownership.  Only then does she move on to offer words that pull the threads together; integrity and integration.  Explored briefly in the earlier work, in Living With Honour all these thoughts, ideas, understandings and concepts are explored deeply and thoroughly.  It certainly isn’t an easy or comfortable read, making the thoughtful reader turn inwards to explore their own understanding of self and of relationship, questioning their own attitudes, assumptions and beliefs.

But what exactly is honour. To quote Emma Restall Orr from an article published on The Druid Network website:

“As a starting point, honour is about honesty and respect. As we live, increasingly wakeful within our spiritual practice, our ability to live honestly grows broader and deeper. We are increasingly willing to sacrifice that most poignant of qualities, ignorance, both about ourselves and about the world around us. So it is that, with greater awareness, our ability to forge truthful, open and respectful relationships also grows. We begin to acknowledge, to perceive and engage with the spirit of all around us: we sense the essence of life. With this vision of life, in all the exquisite beauty of the patterns of nature, it is hard to be thoughtless, selfish and destructive.”
http://druidnetwork.org/ethical/articles/druidry-choice.html

So if honour can be seen to be about honesty, respect and relationship what does that mean in practical terms?  In his book ‘The Other Side of Virtue’ (O Books 2008) Brendan Myers offers us the idea that the inscription above the entrance to the temple of the Oracle at Delphi – “Know Thyself” – is

“how the source of ethics originally appeared to ancient peoples”

and through knowing themselves the

“questions of character, selfhood, and identity took precedence over utilitarian or legalistic questions of right and wrong”

At first glance this seems to imply that a selfish attitude was more important than social awareness and caring for others. Yet the stories passed down to us from many ancient societies tell us this is not so.  Myers concludes from this that in a society such as ours, that values individualism, we would also uphold the value of self-knowledge.  And yet too often we find that individualism has turned in on itself and become a self-centredness that creates boredom, unhappiness and hopelessness; a society which expects everything to be handed to the individual and not worked for, not earned.  And through that self-centredness we disconnect from the outside world, from others, from nature.

In my earlier article I talked of how constantly moving on from one group to another, dropping friendships and connections, was dishonourable, and from the paragraph above we can see why that is.  When we disconnect, become totally self-centred, when our search to ‘know thyself’ turns in on itself so do we find we treat others, and by extension nature, as a commodity to be used and discarded as and when it suits us.  Here is the paradox, here is the challenge.  For to act and live honourably means to know who we are, to be aware of what we think, what we believe, and what we desire; and yet at the same time to ask the question of how best we can live life meaningfully and with honour, with strong relationships and connections, seeking to transform how we live our lives.

To live with honour as an individual, then, means living life fully aware, connected, working consciously with relationship, living it deeply, recognising spirit in others and respecting them as individuals, recognising spirit in the trees, animals, the entirety of existence – and recognising that all that we do reflects itself in the world around us.  For disrespect, to dishonour, others is to disrespect and dishonour ourselves.

Now that the madness of midsummer and the solstice has finally died down, and I am able to find some clarity about feelings I’ve had over recent weeks and months, my thoughts turn to the situation in modern Paganism, and especially Druidry as I currently am experiencing it. Whilst we are all very familar with the fluffy glittery sparkly ‘Witchcraft’ and ‘Wicca’ that hopefully offers a gateway to a deeper understanding of modern Pagan practice, I do find myself questioning what exactly Druidry is, and how it is practiced. Whether called to honour the gods of our land and heritage or to honour those that impose themselves upon us through human nature or our location or perhaps simply to honour those through what we percieve as a reflection of our own tastes, we all strive to do the best we can – to live honourable respectful lives, honouring the land and nature; and yet with so many Orders and organisations claiming to represent Druidry, perhaps those on the outside are given the impression of something akin to an anarchic free for all. Actually, having written that, it does seem to have a real ring of truth to it! But I need to press on. Is there, within Druidry common ground, common understanding and a willingness to share knowldege and a mutual understanding of what others do?

To find common ground I wonder if there is a need to define the groups that make up the whole. It’s not easy to break down modern Pagansism into clearly defined groups or segments, and even to attempt it is to probably upset some, so I am going to steer clear of such an exercise, and instead concentrate on some issues that concern me about modern Druidry and the groups that I tend to find myself mixing with. What I find particularly frustrating is that all too often there seems to be a lack of respect for alternative points of view and differing approaches. At the risk of upsetting individuals I could name names, but that would be inappropriate and probably counter-productive – and in any case if you’re wondering if I mean you then I probably do! I don’t have a simple answer to this issue, and over recent years I have quietly withdrawn more and more from the public mainstream – dropping my courses and much of the work I did for one of the major Druid organisations; but now seems the right time to step back, to take on a little more.

But here’s the key question. How do we change public perceptions of Druidry? Gatherings at Stonehenge for Cor Gawr can make a difference I am sure, if we can get the public to acknowledge that those gatherings have something to offer,showing them what we do can sing to each and every one of us irrespective of personal preference, preconceptions and even religious paths; and such gatherings can break through so many of those preconceptions some still wish to foster, offering a place where the mystique, power and mystery surrounding Stonehenge can be acknowledged safely, within a spirtual and sacred context. But this needs the support of fellow Druids, it needs to be seen as important to the community or it will simply die, replaced by the exuberance and secular celebrations of Open Access. Of course Open Access has its place, but the danger lies in finding ourselves with Open Access or ritual held only by ‘closed’ Orders as the alternatives. Cor Gawr is important as a gateway into Druidry and Druid ritual; but it also important for those experienced within the path, as an opportunity to honour the sprits of place within a reverential as well as celebratory gathering.

So much of Druidry breeds misconceptions and turning our backs on open gatherings can only make the situation worse as we can be seen as more and more secretive, working behind ‘closed doors’ away from the public gaze; and such misconceptions leads to fear and misunderstandings. As recently as last Sunday a TV programme here in the UK featured a plot where a group of ‘druids’ were to be found seeking to reclaim the 16th green of the local golf course, as a place of great power and sancitiy where two ley lines met. The golfers were upset to find these druids with a large hugely ornate altar decorated with highly ornate objects on said green and so the stand off began, not to mention a ring of stones around the green – I’m not sure if the stone circle as a permanent hazard for the golfers or had been placed there by the druids or some great magician. Add local archaeologists digging up the nearby iron age burial mound (which as the story unfolds turns out to be a medieval midden) and there is a recipe for fun and games. My initial reaction was ‘oh here we go again’, but as the storyline unfolded I couldn’t help notice that underneath all those cliches and the theatre there were nuggets of reality buried; after all, unlike Druids, golfers are notoriously unreasonable – and I should know, my father being an avid golfer for as long as I remember.

But how often do we read of a Druid gathering blessing a tree-planting, or honouring the land. The usual reports seem to moreoften consist of conflict and confrontation. All too often Druidry can be seen by the public as nothing more than a face of policical activism but, important though that may be in the right context, it needs to be seen as more than just that.

Next, I often encounter the ‘but you’re not real Druids as they haven’t existed for thousands of years so how can you possibly be real’. Now, I know there are some who claim Druidism as their hereditary right, and I certainly won’t gainsay them; perhaps they are hereditary Druids. But yes, we also know that Druidry today was born of the revivalists; yet at the same time the native gods and religion of this land are alive now through Druidry and Paganism, flowing through from that ancient past to the present day through the land on which we live. We owe the revivalists much, even those who were unmitigated, if highly talented, frauds!

Life today is so much easier for the modern Pagan and the Druid than it was 20 or even 10 years ago – those such as Philip Carr-Gomm and Emma Restall Orr have helped make it so. But as well as dialogue and understanding I firmly believe that there is a need to make Druidry even more accessible. There are those I know who seem to shift allegiance from one group to another according to the seasons or the wind; there are those who seem only prepared to accept individuals who have academic qualifications as those they are prepared to work with, practicing a sort of intellectual discrimination against others who don’t fit their own internal criteria; and there are those who dismiss the ‘poetically inspired knowing’ that some folk feel flowing through their veins, holding instead to their firmly entrenched views of a fixed invariable past as set down in the written word hundreds of years ago. Yet all these perspectives are valid.

Learning, growth, striving is important – imperative – to Druidry. But when I see folk leave groups, perhaps to move to another in order to fill some vanity built upon such prejudice as I have mentioned above – acknowledged or unacknowledged – it does them no credit; or to constantly choose when or where they will work within a group for reasons I find dishonourable then I too feel dishonoured.

And if nothing else, Druidry has to be about honour. Doesn’t it?

BBC NEWS | England | Wiltshire | Stonehenge centre gets go-ahead.

A £25m plan to revitalise the world-renowned Stonehenge in Wiltshire, including diverting a nearby road, has been announced by the government.

Also included in the plan from the Stonehenge Programme Board are proposals for a new visitor centre at nearby Airman’s Corner.

The news means work can start on design, seeking planning permission and raising cash to deliver the project.

Prime Minister Gordon Brown announced the project in the Commons.

Funding will be provided through a range of private and public sources, including English Heritage, Heritage Lottery Fund and the Highways Agency

Our vision for Stonehenge has always been a simple one: to restore a sense of dignity and wonder to its setting English Heritage

The chosen site at Airman’s Corner is about one-and-a-half miles (2.4km) west from the current visitor centre, at the edge of the World Heritage Site.

The announcement is still subject to a detailed business case, planning permission and funding.

A spokesman for English Heritage said its vision for Stonehenge has always been a simple one: to restore a sense of dignity and wonder to its setting, and provide visitors with a really high quality experience.

“I believe the plans announced today will do this, and significantly improve what we have there at present.”

In 2000, two projects were planned – to remove roads from around Stonehenge by placing the nearby A303 in a tunnel, and to relocate visitor facilities to a new centre, away from the stones.

But in 2007, the government announced it would not continue with a published scheme for an A303 tunnel in view of the estimated cost of around £500m.

The project board was re-convened and in December 2008, and following public consultation on the future of Stonehenge, two options for the location of a new visitor centre were proposed – Fargo Plantation and Airman’s Corner.

After many years of working for big business, chasing profit for shareholders, I moved on via a few years in the NHS, to working for The Co-operative movement, and last night while spending a few minutes wthcing televison I was lucky enough to see the latest advertisment for the group. I am not often moved to actually write about such an event, but this video is, for me, special and made me feel very proud to work for such an organisation. The video can be seen on the website here:

http://www.co-operative.coop/aboutus/

or here at The Guardian newspaper

http://www.guardian.co.uk/media/video/2009/feb/16/bob-dylan-co-op-ad

Quote from The Cooperative Blowing in the Wind | The Inspiration Room™ | Daily:

The Cooperative in the UK has launched a 2:30 TV advert featuring “Blowing In the wind”, sung by Bob Dylan. The television commercial, developed by McCann Erickson, London, shows dandelion seeds floating across the UK and Africa, symbolising the many ways in which the company’s ethical work is “good for everyone”.

The “Blowing in the Wind” TV advertisement, aired for the first time during Coronation Street on February 16, points to The Cooperative’s agricultural work, operation of eight wind turbines, sponsorship of walking bus schemes for children, funding of research into global climate change, use of responsible sources of fish, carbon offsetting and engagement in Fairtrade practices.

A voiceover runs: “From community projects to a share of the profits, renewable energy to Fairtrade products, the Co-operative believe that when the benefits are passed around it’s good for everyone.”

Music is the track, “Blowing in the Wind”, released on 1962 album The Freewheelin’ Bob Dylan. Unfortunately, as copyright is held by Warner Music Group, the video cannot be seen (and heard) on YouTube.

View the ad at The Cooperative and The Guardian.

Bob Dylan has rarely allowed the use of his material for a UK commercial. He apparently made an exception in this case because of the connection with ethical and fair-trade approach to business.

The small group of priests make there way to the edge of the ancient temple circle of Woodhenge. Here is out of the way, far less in the public eye and perception than its more famous but younger sibling, Stonehenge, which lies but a short distance away as the crow flies – and today there are many crows cawing, exploring, chasing off the threat of beautiful majestic buzzards. The sky is a perfect azure blue, barely a cloud to be seen, and even as the Priest turns to the east, lighting his sage smudge-stick, so does the breeze rise gently in recognition of the gathering. The Priest turns slowly to the south, uttering words of prayer and welcome, seeking acceptance for what they do, casting the circle gently yet strong and deep, an invisible barrier to the outside world – a world that shimmers and sways slightly as he continues to the west, and then back to north, before returning to the east, completing his passage, confirming the circle is complete.

A Priestess takes up the words, honouring the three worlds, each present finding their own space, rooted – balanced – on the sacred earth, between sea and sky; each looking upward to honour the high skies and the air above our heads; the endless skies of cloud and star and moon.

Another Priestess finds the spirit of ancestors long dead move through her, words flowing almost unbidden, unconsciously, through her; words forming, flowing through the air as ancestors of this ancient sacred land are honoured, as ancestors of our own blood and heritage are honoured, and those of our teachers and our guides.

Incense burns bright and strong, wafted eastwards by the breeze, as each in turn finds words to honour the sprit of air, the element of air; of communication, of clarity, of freedom, of breath and breeze and howling gale, of the hope of spreading wings to take flight. Words of spontaneity, inspired by the moment, by the now; unplanned, unrehearsed.

And then as words subside into a sacred silence, the haunting song of the harp is taken up by the fourth present; sacred beautiful inspired music; music inspired by bards of old, by bards of her own lineage and that of this land; plaintive, utterly beautiful and moving. Tears fall from the eyes of the other two Priestesses as emotions mingle with the intellectual understandings of air; air and water moving in their own sweet ways, mingling, melding, molding; music of the three noble strains intermingled, of goltrai, of gantrai, of suantrai; music enchanting those present, hypnotic and beautiful; music of such poetry and emotion.

As the music ends, so does the cool breeze rise a little, the song taken up by the wind and the harp-strings alone, nature in harmony. The group listen, entranced. The old gods are honoured in quiet gentle words, and then the Awens are sounded, loud, strong, flowing; utterly beautiful.

Drum beat rises, then accompanying harp song, the occasional – almost discordant -sound of a rattle somehow a part of the whole; and then silence. A skylark calls, the buzzard calls, the crows call. The ancestors call.  Bread and Mead are shared, gentle conversation is shared between the four and then, when all are ready the circle is uncast, intention released, the rite ended – in peace as it began in peace.