Thoughts on a retreat at home

Today is the second day of an attempt at a home based retreat.  There are good aspects and not so good aspects about trying to do a retreat at home. You can set your own structure with a home based retreat. In the current circumstances of Covid-19 you don’t have to worry about social distancing while travelling or staying somewhere else if you do something on your own and at home. But it is much harder to leave the mundane aspects of your life behind when you stay at home and unless your family joins you in retreat activities you don’t have others to talk to during times of reflection. You also don’t have anyone else keeping you on track for activities.

I developed my own retreat structure which is a mix of devotional time, contemplation, mindful chores and exercise with time each day for reflection too. On the whole it’s working pretty well although there are aspects that I am finding need a bit of tweaking – I definitely wasn’t thinking clearly in putting exercise after lunch for example even with a light lunch. I have also greatly reduced my time on email and Facebook during this retreat and any reading I am doing is focussed around spiritual or religions matters.

I picked this week to try this as my kids are staying with their dad for a week which means my days are not punctuated with their day to day needs. Not that either of them are particularly needy during school holiday periods but there are some care requirements in an autistic family. Technically it’s only one at school now but the lad did try college this year and is now looking at modern apprenticeships. Anyway, I digress, suffice it to say it’s easier to immerse myself in spiritual matters without them here.

Luckily my other half, Neil, is also a druid as many readers will already know so although he hasn’t joined me in this retreat I have been able to talk to him about some aspects.  We had an interesting conversation yesterday while walking round our local park.  In it the idea of Druidry as an entity came up.  This immediately brought to mind a passage I had read earlier that day in the book “Contemplative Druidry” by James Nichol in which Penny Billinton speaks briefly about the concept of egregores although Neil had come to the idea of druidry as an entity in a different way.  I have been musing on the idea ever since.

Druidry as a being,
An egregore.
A child growing
Changing into…

Would Druid then become both the name of someone in a form of relationship, consciously or unconsciously, with “Druidry” and the name of the relationship itself? This could also help explain why it is so difficult to define “Druidry” as it is partially formed by those that have relationships to it. This also changes how I feel about being druid as it becomes my relationship, my connection to the entity “Druidry” and like any of my relationships that will always be unique because it is partly shaped by me, a unique being.

It’s been an interesting experimental home retreat so far and I have one more day to complete my intended aim of a three day home retreat.

 

Musing about my druid path

My journey with druidry began in 1997 at a Pagan Federation conference in London.  At that conference Philip Shallcrass and Emma Restall-Orr, then co-leaders of the British Druid Order (BDO) were giving a talk. I’ve never forgotten it. It was entitled Druidry, druidry, whose got the druidry?” and in that talk Emma and Philip gave an overview of the different types of druids you can find from experiential ones to academic focussed ones and everything in between.  Much of what they mentioned then is as valid today as it was then. I brought a copy of their Druid Directory, copies of the Druid’s Voice magazines and signed up to the BDO journal “Tooth and Claw”.  I loved what I read and heard of the BDO but at that time they didn’t have any distance teaching materials and I was in Glasgow (as I still am). It wasn’t feasible for me to attend face to face events with the BDO so I looked at other druid orders for something closer or distance learning courses.  I ended up with the Order of Bards, Ovates and Druids (OBOD) as many others have also done.

I sent for their first gwersi and I carried out the initial Bardic initiation which is at the start of the courses for the Spring Equinox in 1998. In the next few years I progressed through the OBOD courses and my mundane life changed too. I started an OBOD seed group in February 1999 with another OBOD member I had met through a local pub moot.  In August 1999 I got married for the first time.  My son was born on 30 August 2001 and that year I was progressing through the Ovate grade materials.  In early 2004 I completed the OBOD Druid grade materials and started exploring further while continuing to co-facilitate what was now our local grove. I also worked with the members of that grove to run an annual conference in Glasgow called DruidCon for a few years. That gave me the opportunity to meet and listen to a number of different Druids.

In 2007 we ran the last of the DruidCon series of conferences. Our grove was fading into the mists and I was pregnant with my daughter who was born in October 2007.  Family needs were increasing and I had less time or energy for moots or conferences.

In the years between completing the OBOD druid grade and now I looked at a range of other druid orders. I learnt things from Celtic Reconstructionist practitioners, joined the Druid Network and found myself at Caer Feddwyd and then into Dun Brython. I learnt a lot with Dun Brython and through that group met the man who became my second husband following my divorce from my first husband.

Along the way I have gone through at least two different phases of questioning whether I I was a druid. My path now dies not look anything like it did in those earlier years.  My practices are regular and devotional. I am a polytheist. The more common style of ritual in a cast circle calling to the four quarters of earth, water, air and fire is not one I really feel comfortable with anymore. When I do use a formal circle (which is rarely if left to my own devices) I call to earth, sea and sky not as separate realms but as the land beneath me, the waters around and through this land and the sky above me. Until recently I had barely used the Druid’s prayer for years or the Druid’s Vow. But somewhere in my heart, somehow I still described myself as druid, hearth druid as my path was focussed around my home and family.

In recent weeks I have found myself returning to my roots and remembering that it all began with the British Druid Order.  That Order too like OBOD has grown and changed over the years but it still has the same heart feel to it. The BDO still feels like home to me even though I have never been able to attend any BDO events. More recently they too have developed distance learning courses. I’ve looked at the bardic sample, read the course descriptions and looked at the costs and I’m thinking…

Perhaps it’s time to return to the beginning and take a different route though the forest of Druidry.

 

Grant, O Spirits, thy protection…

This is the first line of one version of the Druid or Gorsedd Prayer originally published by Iolo Morganwg in his work Barddas in the late 1800’s.  He gives multiple versions but this is a variant on the one adopted for use in the Order of Bards, Ovates and Druids (OBOD)

The full prayer in the version I used to use is as follows:

Grant, O Spirits, thy protection
and in protection, strength
and in strength, understanding
and in understanding, knowledge
and in knowledge, the knowledge of justice
and in the knowledge of justice, the love of it
and in the love of it, the love of all existences
and in the love of all existences the love of Spirit and all Goodness.

For various reasons which I won’t go into here I stopped using this prayer on a regular basis years ago but recently the words have been simmering in the background of my mind.  I think this was partially triggered by a recent blog post by Philip Carr-Gomm on The Call for Justice: In the USA and Everywhere

I have been reminded of a story of Iolo Morganwg hosting a series of early gorseddau (basically a series of Druid meetings for those not familiar with the term gorseddau) in 1797. His first that year was at midsummer, the next three months later, presumably at the autumn equinox. During that one due to his known political leanings the meeting was observed by twelve local justices accompanied by a troop of mounted and armed vigilantes. This is referred to in Professor Ronald Hutton’s books “Blood and Mistletoe” and “The Druids”.  P169 in “Blood and Mistletoe” (published 2009) and p161 in “The Druids” (published 2007). Around the time the books were due out I heard a talk by Prof. Hutton in which he brought that story to life in a way that the best storytellers can. I can’t remember his words but he said that a version the Gorsedd prayer would probably have been said at that meeting.  Prof. Hutton brought to life the idea of being at a gathering on a hillside with hostile armed men observing while reciting one of the original Welsh versions of that prayer.  I find it a powerful story.

Would I have the courage to stand reciting that prayer with hostile observers around me? I don’t know. I would first have to overcome my social anxiety to be at any size gathering and that in itself is not an easy thing now.

I am, however, finding the words of that prayer more relevant now than ever before and intend to start using it more often once more.  Where once I used the words Spirit and Spirits I think I will now use Gods so I am addressing the many deities I honour.

Grant, O Gods, thy protection
and in protection, strength
and in strength, understanding
and in understanding, knowledge
and in knowledge, the knowledge of justice
and in the knowledge of justice, the love of it
and in the love of it, the love of all existences
and in the love of all existences the love of Gods and all goodness.

#BlackLivesMatter

“Be polite, clear and respectful when asked a question, but otherwise, keep your mouth shut.”

I hear the grief stricken sobs!

“Do not argue, and speak only in English.”

I hear the screams for Justice!

“Keep your hands visible all the time”

I see the pain, the righteous fury!

“Do not move suddenly and explain any first move.”

I can turn this off, I can walk away.

“Do not make any physical contact and do not resist arrest.”

When will we listen?
When will we act?
How do we change this?
How do I change?

Until #BlackLivesMatter
How can we say all life matters?

 

Quoted text taken from an Editorial: A Time to Listen by Manny Tejeda-Moreno on The Wild Hunt published on 31 May 2020

Cast Adrift

I drift in the seas
Of international uncertainty

I float on the tide
I drift in the seas
Of international uncertainty
My roots cut free

The tethers of my life
Unravel in the winds
Storm tossed, I flounder
I thrash and struggle

I cannot swim in these tides
Powerless, I stop.
Make a choice! Take control!
I turn to the sun’s warmth

I bathe in moonlight
I float under starlit skies
I choose to drift.
I choose to float.

 

Beltane musings

Writing this post has a bitter sweet aspect to it to me.  This is based on the last writing I did before my mum died on a book that was never completed.  I tried to get back to it last year but failed so over the last six months I have used the material for posts here instead.

As many readers will know Beltane is often given the date of 1 May but its origin, like Imbolc, Lughnasadh and Samhain, is agricultural. This means that in the distant past it was triggered by seasonal changes in the local environment. Samhain has developed into the season of the ancestors and become fixed in our hearts and minds with the time of Halloween. Imbolc has a very strong focus on Brighid and has also become a fixed date festival more than one of the first signs of spring. For many, if not most, people Beltane has also made this transition from seasonal to calendar but personally I just don’t feel the energies of Beltane until I begin to see blossom on the hawthorn tree.

When I first wrote these words I had already taken part in a ritual for Beltane with the Tuatha de Bridget group I am a member of long before I had seen any hawthorn blossom. I think this was the first time the group ritual had taken place before I had seen a single hawthorn blossom and it just didn’t feel quite right to me. Spring was late that year, we had a long winter. I wrote this a week later than the ritual I attended and the last couple of days before I wrote had been warm and sunny, summer was finally on the way but still no hawthorn blossom. I’d heard from a friend in Ipswich that he had hawthorn blossom in his garden. I knew that soon the hawthorn would blossom around Glasgow but it wasn’t quite ready. This year as I walk round my local park I can see plenty of hawthorn leaves but the buds for the blossom are still very small.  IT will be a while yet before the hawthorn blossoms round here even with the recent lovely weather we have been having.  My fixation on the hawthorn blossom being the signal for Beltane is not one that has any foundation in any of the fragments of lore I have read. It’s not uncommon for Pagans in the UK to link hawthorn blossoms with Beltane but neither it is as fixed for many as it is for me.

What is known from the remaining fragments of lore gathered from across the UK is the Beltane marked the seasonal change into the summer months. We know that many places lit large communal fires, particularly in Scotland and Ireland but also in Wales, Devon and Cornwall. Often these fires were lit using methods that could have been recognised in neolithic times. In some cases in Scotland offerings of food were cast into the fires such as those referenced in F. M. McNeil’s Silver Bough volume two, in other cases the fires would be jumped by one as a symbolic sacrifice or by many for good fortune. In Ireland there are records of cattle being driven between two fires at this time. We also know that the making of crosses and other charms from Rowan wood was a widespread practice for this time of year, these were used to ward off evil influences.

In areas where livestock farming was widespread it was at this time of year that cattle and sheep would be taken to summer pastures. This is still a practice in some areas of Wales and Scotland although using less manpower and more vehicles to achieve. In past centuries some of the community would have to go with the flocks and herds to watch them over the summer living in purpose built shelters for that time. In Scotland these were called Sheilings, I know there were similar structures in part of Wales.

Another common feature found in records from a wide range of areas was to go “A’ Maying”. Ron Hutton’s Stations of the Sun gives several examples from a range of areas where officials paid for sections of the community to go out and gather flowers and greenery from the surrounding area. Hutton writes of a number of songs and poems that imply that young men and women regularly got up to sexual activities while out gathering flora but he goes on to write:

“It took until the late twentieth century, and the patient labours of demographic historians, to reveal that there was in fact no increase in the number of pregnancies at this season, in or out of marriage. The boom in conceptions came later in the summer.”
(Hutton, 1996 p229)

It seems the beginning of May was and still is a bit damp and chilly for certain types of outdoor activities after all.

At some stage Maypoles were introduced and my understanding is that the first records of them are from the mid fourteenth century but they may have been around before that. According to Hutton these were generally confined to “areas of English influence and language”. Like the fires more common in other areas the maypoles were a focal point for community festivities. By the end of the eighteenth century the use of maypoles began to fade but this symbol was rescued to some extent by the growing folk lore movement of Victorian times.

In fact many of the older traditions virtually disappeared from British communities during the nineteenth and early twentieth centuries. In the mid to late twentieth centuries several areas began new versions of these older traditions and now there are vibrant Beltane and Mayday celebrations that take place across the UK.

Note that the hawthorn does not appear as an important part of any of the recorded Beltane traditions but still I cling to hawthorn blossom as the key marker of the season.

For me Beltane marks the final transition from the winter months to the summer months. Some myths, particularly the tale of the “Coming of Angus and Bride” in the Scottish Wonder Tales by Donald A. Macnkenzie, have the Cailleach being defeated at the spring equinox. To me the handover of power is not between Bride and the Cailleach but between Rigantona and the Cailleach at Beltane just as to me it is at Samhain the Cailleach takes up her sovereignty over winter once more. I also don’t see this as a battle but more like a dance. At this time I see the return of Rigantona (or Rhiannon to give Her the more modern name) from the Underworld to the land around my home. It is at this time, marked by the hawthorn blossom, I see Rigantona taking up Her cup of sovereignty for the summer just as at winter She passes it to Her Mother/Sister, the one I know as the Cailleach. So at Beltane on one level I celebrate the transition from winter to summer. On another level I mark the change in which of the goddesses I honour now holds the cup of sovereignty.

For many others this festival is one of fertility and sexuality, marking a marriage between masculine and feminine energies often represented by a maiden goddess and a youthful god. Handfastings, or marriages are popular at this time. Ceremonies often include some form of symbolic joining of sexual energies such as dancing with ribbons round a maypole or choosing a May King and Queen to crown. These are very heterosexual symbols and mythologies and such rites can make those who are gender fluid or non-hetrosexual feel excluded. My own personal symbolism for this time of year is not about sexuality but about sovereignty but the group I am part of is more eclectic in nature and the symbolism is usually more sexual in nature for that group. For the last couple of years though the group has attempted to balance these ideas with the addition of a spirit of change or mischief represented by a hare. This was inspired by a Beltane Faerie Story written by a dear friend of mine, Ferdiad and posted on his blog a few years ago. I encourage anyone writing a group ritual for this time of year to think carefully about the symbolism of what they are doing and think about making the ritual inclusive for a range of sexual and gender identities.

This year though across the world people are looking at different ways of celebrating Beltane due to social distancing or lockdown measures and the COVID-19 virus. There will probably be more online rituals shared and many people will be considering how to mark the season by themselves or with their households. I will be watching for the first signs of hawthorn blossoms locally as I do each year and then I will mark the dance of the seasons once more.

 

References

Hutton, R. (1996) The Stations of the Sun Oxford University Press

F. Marian McNeill (1959) The Silver Bough Vol Two: A Calendar of Scottish National Festivals Candlemas to Harvest Home Stuart Titles Ltd

Initiations and rites of passage

When you talk about initiation in Pagan circles it is often understood to be a ceremony that takes place within a particular path and changes your status within that path in some way. Initiation can also be about beginnings and some initiations are not formal or even planned but situations or events that change you. I have experienced both types of initiation.

Initiation:
“1. formal admission or acceptance into an organization or club, adult status in one’s community or society, etc.
2. the ceremonies or rites of admission. Compare rite of passage.
3. the act of initiating.
4. the fact of being initiated.”
(from http://www.dictionary.com)

 

Initiate:
“1. to begin, set going, or originate: to initiate major social reforms.
2. to introduce into the knowledge of some art or subject.
3. to admit or accept with formal rites into an organization or group, secret knowledge, adult society, etc.
4. to propose (a measure) by initiative procedure:
to initiate a constitutional amendment.”
(from http://www.dictionary.com)

In March 1997, after hovering on the edges of Paganism for about seven years, I took the decision to dedicate myself to a Pagan path. In many ways that decision was my first initiation as it is a decision that changed my life. Inspired by a particular book and also using some materials I found online I wrote a solitary ritual for the Spring Equinox that year that included my self dedication. A year later, having joined the Order of Bards, Ovates and Druids (OBOD), I carried out my first initiation rite as a Bard with OBOD. The initiation rites provided by OBOD allow for solitary initiation although those within active groves or able to attend OBOD events may well choose to have their initiations with others of the Order. That initiation too was one that changed my life because it was the start of my ongoing journey within the forest of Druidry but I didn’t feel any dramatic changes at the time. These two events and choices I made in later years have linked the Spring Equinox with initiations in my heart and mind even though I have also had initiations at other times of the year since then.

I continued to walk those first few years of my Pagan life with the Order of Bards, Ovates and Druids and although I work in different ways now I will always hold a special place in my heart for OBOD. The structure of the materials I used in those years provided me with a good grounding in which to grow and change.

In November 2000 I became pregnant with my first child. My pregnancy went pretty well and in due course I had life’s initiation into parenthood. I still feel that no matter how much you think you are prepared for the changes your first child will bring you are wrong. It is an initiation of a very different type and comes with its own ordeals and rites of passage. Nothing can truly prepare you for the changes having a child brings. The change is not as dramatic the second time around but there is still a rite of passage involved for parents. We celebrate the birth of a child, we give gifts for the child, hold naming days but I don’t think we acknowledge the effect on the parents very well.

Rite of Passage:
“1. Anthropology. a ceremony performed to facilitate or mark a person’s change of status upon any of several highly important occasions, as at the onset of puberty or upon entry into marriage or into a clan.
2. any important act or event that serves to mark a passage from one stage of life to another.”
(from http://www.dictionary.com)

During my first pregnancy I had another form of initiation. By that time I had been a joint facilitator of a local Druid group and had been writing and facilitating group rituals for that group for about a year. Two members of that group died during the period of my pregnancy. Both had Pagan funerals and one of those, Insa’s, was my first experience of acting as celebrant for a rite of passage.

Being a celebrant for a rite of passage is an honour and a privilege. It’s also incredibly hard work and emotionally exhausting even for the lighter rites of passage like namings and weddings or handfastings. The hardest rites for me, and many others, are the funerals. Holding space for people to remember and grieve for a loved one requires walking along the knife edge between compassion and distance. You have to somehow maintain enough distance to allow you to lead that all important last service for the departed while also helping those grieving to feel the connection to the person they knew. If you didn’t know that person yourself then you have to draw a sense of them out from the stories you are told by family and close friends. If you did know them you have to put your relationship to one side to allow the person that others knew to come though. I still don’t know whether I find it harder to prepare a rite of passing for someone I knew or someone I didn’t know. I have done both more than once and the service for Insa was the first.

For a few years I carried out a range of Celebrant work including legal Pagan weddings and handfastings here in Scotland. I no longer hold the registration to do legal Pagan weddings as I chose to mostly give up my role as a Celebrant. I gave the work up because it requires a level of commitment and energy that owing to family needs I found increasingly difficult to maintain. I have been involved in a baby naming and carried out at least one funeral since I gave that work up but these are rare events now although as my children grow older maybe I will choose to return to this work.

I consider myself to be a Priest and I still use the term Druid. It is not formal initiations within a Druid Order that leads me to use the word Druid to describe myself and I’ve never had a formal rite of initiation as a Priest. I use these words because of personal experiences with deities and spirits. I am not the sort of Priest and Druid that leads a lot of ritual for others although I do some of that. I am not the sort of Priest and Druid that supports others in times of stress although I do some of that too. I am a Druid and a Priest because I serve my deities. I serve them in bringing up my children to be responsible and caring members of society. I serve them when I kneel in quiet contemplation at my altar. I serve them when I go about my daily life, doing my best to walk my truth. My service is not demanded of me but offered freely and with love. It is in fleeting moments of ecstasy, fear and awe that I have been initiated by the gods themselves into my role as Priest.

This type of initiation is one that is highly personal to each individual. It comes of personal experiences and personal relationships. It isn’t something that can be easily expressed or something that can be given to anyone else in a ritual. You can lead a ritual that can facilitate these types of experiences but you can’t promise them or give them to others yourself. If you have these types of experience you might choose to mark them in a rite of passage of some kind if you have a community you can do that with but you don’t need to do anything other than accept or reject the experience. Even rejection begins a new path.

Many initiations and rites of passage have some form of ordeal experience that takes place before the rite itself.  I challenge anyone who has arranged a wedding to say there aren’t any aspects of preparation that are an ordeal in some way.  Likewise however smoothly a birthing experience goes some aspect of it is almost certain to be an ordeal.  Ordeals before rites of passage or initiations do not have to be formal structured ones. Sometimes life just puts you into situations that are ordeals to get through and when you come out the other side you want to mark it with something.  I am wondering how many of us will want to mark the experience of this COVID-19 lockdown with a rite of passage of some form when we are able to gather with others again.

Spiritual routines in a changing world

I’ve seen a few blog posts and Facebook discussions about the difficulties in continuing religious and spiritual practice in the current world lockdown situation.  For various reasons I haven’t attended a group ritual for over six months now and I honestly don’t miss it.  I tried at Samhain but struggled with anxiety and emotional swings and although I had prepared the ritual I ended up not taking part and passing it to others to carry out. I haven’t truly enjoyed many group rituals for well over a year now.

For some people the social aspect of gathering for a ceremony also plays an important part but it doesn’t for me.  I do reasonably well socially if I have a set role, a set purpose to my being there, but I struggle otherwise.  It’s something I have come to accept about myself.  I have learnt how to work with my social anxiety to push through when I need to but doing so is tiring.  Give me a set role or purpose and I am totally different because I know the boundaries of my “part”.

What is very important to me spiritually are the solitary devotional practices that I have developed over the last few years.  There is a routine and rhythm to my devotions.  I make an offering each evening to at least one being.  The offerings are usually alcohol but not always.  Sometimes I will light incense or a candle but not every night.  I sit before the altar and the first step is to dip my finger in the blessed water I keep on my water beings shrine and touch it to my head saying “cleanse my mind that I may think clearly”. I touch my lips and throat with the water saying “cleanse my voice that I may speak truly” and then I touch over my heart saying “cleanse my heart that I may be filled with compassion”. I usually pour out the offering before I sit down so I then hold my hand over the goblet in question, as I have a few different small goblets I use and offer it to whichever being I am honouring that day.  Most days I then pick up my prayer beads and pray, sometimes I just sit in silence, sometimes I chant.  While I am praying and communing I am usually sat in a cross legged position and I also sway backwards and forwards because this is a comfortable way for me to sit and swaying back and forth is very soothing for me.  I often go into a light trance state like this for a few minutes.  When I’m finished I stand and put my floor pillow, which is an old flat pillow, away.

The offerings stay on the altar overnight and the next morning I pour them out into a bowl on my outdoor altar or if the offering is milk or my ancestral offerings I pour that directly onto the ground. While doing to I greet the being I am pouring the offering out for with a simple “hail” and I greet the day.

This is my daily practice now.  For a long time it was was an almost daily practice with no set offerings on Tuesdays and now I make offerings and pray every day.  In addition to these daily offerings I also honour beings of local waterways, the seas and oceans on full and dark moons and I flame tend for Brigantia every twenty days.

This daily practice is important to me but it’s not something I set out to develop as a specific daily practice.  It grew and changed as the relationships I have with the deities I honour grew and changed.  There are other aspects of my spiritual and devotional practice that take place more randomly when I am outside but the core part of my devotions are these daily prayers and offerings in my home, by my home altar.

Altar
My home altar as I write this post.

I have shared something of my practices in the hope that it helps some of you reading this even if that’s only in learning about other options. If you don’t have any home based practices now might be a good time to think about what you might be able to do. My routine has developed over years though so please don’t expect anything you choose to do to fall into place swiftly, it might take time and experimentation for you to feel comfortable with anything you are able to do at home. I’m also aware that for varying reasons you might not be able to do anything on a daily basis at home.  Each of us should feel free to develop our own methods of spiritual practice to suit our own circumstances and in our own time. 

My Cauldron

What should I mix in my cauldron?
Should I nourish body or soul?
How long should I let the mixture brew?

Some cauldrons are used to nourish the body
Contents blended for health.

Some cauldrons are used to feed the heart
A mix of compassion and courage.

Some cauldrons are intended to support the mind
with whimsy and enchantment.

What should I blend in my cauldron?
How should I share its contents?
Who needs to taste this brew?

Inspired by “The Cauldron of Calm” a developing project led by Cat Treadwell 

DSC_1006
My Cauldron

Keeper of Secrets

DSC_0988
Image of badger hand carved from driftwood

New life I have been given
Carved and shaded
Shaped with delicate detail
Spirit reborn from dreams

I grew tall in a forest
Whispered with my siblings
Felt the rain and sun
Breathed deep

I fell into a river
Tumbled and bounced along
An otter played with me
Then left me to the sea

I soaked in the waters
Felt the sun’s warmth
Was swept into currents
Travelled with the tides

Washed up on a shore
I waited…

Found and taken
I waited…

I dreamed and waited
Mysteries of the land
Secrets of the sea
Wonders of the star lit sky

I dreamed of a cub
Grey in the night sky
Snuffling at the roots
Buried beneath me

I dreamed of a badger
Walking the land
She felt my dream
And I took form

I whisper to another
Of mysteries and wonders
For I am reborn
As Keeper of Secrets

DSC_0986
Second image of badger hand carved from driftwood

Badger beautifully hand carved by Of half imagnined things

Words by me.