Paying due homage to my ancestors is an important part of my spirituality.  A big part of that is remembering one’s ancestors — knowing as much about them as one can, and passing on their stories to future generations.

Of particular interest to those of us following a Gaelic path including some degree of “ancestor worship,” is this website of fine folks who will help you with your Irish genealogy, and history of your family.  I have yet to try them myself beyond the free information they provide on their website, but it does seem impressive.  Researching my Irish heritage is a project I intend to pursue at some time in the near-ish future.

A work of particular interest to CR has been recently posted to Sacred-Texts.com: Survivals in Belief Among the Celts, by George Henderson, [1911].

This long out-of-print book, graciously loaned to sacred-texts for scanning by a reader from their personal library, reviews the extensive literature on survivals of pre-Christian beliefs in the Celtic area. It covers customs from Ireland, Scotland, the Isle of Man, Cornwall and Brittany, and relates them to other traditional cultures world-wide. This is a work of scholarship, and cites from authoritative literature, including many now hard to obtain sources, and several short texts in the original Gaelic. Among the fascinating topics covered are the evil eye, geis (taboos), doppelgangers, beliefs relating to animals and shape-shifting, lustration, second-sight, and healing rituals. Of particular interest is the discussion of pagan elements in the Carmina Gadelica.

Published at Glasgow university, it focuses on the traditions of Scotland and Ireland. It is because of works like this that we should support Sacred-Texts. There really is no other sourse like it out there. Consider buying their CD soon.

At our Samhain celebration, I constructed a labyrinth that I was very proud of. Here it is:

On our forums, I was asked recently about the meaning of the labyrinth and how it fit into our practice. This was my off the cuff answer:

The labyrinth is like a path.. to where, I’m not sure… to the center of the universe, to an alternate “here,” to the edge of the divide between our world and the spirit world? Maybe all of the above. As you walk its path back and forth, your “head space” changes, expands. It’s a walking, moving meditation. When you reach the center and look around, it’s like you are in a different world. You are in the center of the world, surrounded by the universe.

It’s hard to explain. Maybe because, to any rational observation, it’s just walking around in circles and spirals, twists and turns. But you actually do it, and it’s completely different.

Honestly, my knowledge of labyrinths is very limited. It consists of having walked a few and briefly discussed them with Dragon once. I just found a very interesting site about them, though: The Labyrinth Society. They are “inspiring possibilities and creating connections through the labyrinth.” Their goal is to promote the use and construction of labyrinths worldwide. What do they have to say about the meaning of labyrinths? Here is their take on sacred geometry:

Sig Lonegren’s Definition
In a nut-shell, Sacred Geometry is, “The use of a handful of ratios to create forms that help the seeker to resonate properly to achieve their desired spiritual goal.”

While I am aware that others have found sacred geometry in the Chartres Labyrinth, I honestly have never found any evidence that it exists in the Classical labyrinths. Oh yes, you can make them with a compass, but it ain’t necessary. Is the turf-cut Chartres-type Braemer labyrinth south of Salisbury in England any less effective than the identical path labyrinth in Chartres Cathedral in France? I don’t think so, I’ve experienced powerful results in both.

BUT, there is a connection between Classical labyrinths and Sacred Geometry. To really gnow how to make one, you MUST make ten or so with your hands - the same as with and Sacred Geometrical shape like the phi rectangle. Something happens when you make a number of these forms. Suddenly, you can stop thinking about what to do next, and your hand takes over, and you just gnow what to do. That’s when the geometry becomes sacred.

So, while it can be made an issue with a small number of labyrinth types, for most of them, except for the gnowing-by-doing-it-with-your-hand aspect, sacred geometry really isn’t necessary to the construction of most labyrinths. (Of course you/Western Man can MAKE Sacred Geometry a part, but I have found that it is absolutely not a requirement.)

Unlike standing in the King’s Chamber in the Great Pyramid, or at the centre of Stonehenge, or in any other sacred space constructed using Sacred Geometry, I don’t believe it is the shape/form/ratio of the labyrinth that aids one in achieving resonance or entrainment, it is the act of walking it - back and forth, back and forth that does this. (This is one reason why I am less sure of the efficacy of modern labyrinth variants. It is the pattern that one walks that creates the resonance.

Alex Champion’s Definition
Sacred geometry is the contemplation and utilization of the archetypal geometric patterns of Nature for the purposes of spiritual communion and healing.

Robert Ferré’s Definition
“Sacred geometry is the act of studying the divine act of creation and then using that knowledge to create in the same way. By studying nature, we find that the basic building blocks of creation are geometric. Since a divine hand is responsible for originating the numbers and proportions of the manifest universe, that geometry is sacred. Studying sacred geometry leads us to truth and self-understanding. All societies use sacred geometry to construct their temples, sacred places, and art. Chartres Cathedral, for example. And its labyrinth. Numbers aren’t just for counting, nor are they just symbolic. They are the actual essence of everything that exists.”

More insight into the “why” of labyrinths was neatly provided on a website created for Palo Alto College’s Staff Development Day, July 25, 2001, and called: Labyrinth: Journey to Wellness.

A labyrinth is an ancient symbol representing wholeness that is over 3,500 years old. When this symbol is transferred to the ground and walked with purpose, it becomes a metaphor for the journey of life. It is a single path to our center, the inner self; a slowing down and listening, then returning to the outer world feeling renewed and rejuvenated. The benefits include stress reduction, relaxation and stillness along with the opportunity to open to our intuition and creativity.

Also, of good value is their list o’ benefits of walking a labyrinth:

10. It is a Right Brain task involving creativity and imagery. There is no logic or maze trickery.
9. You can experience an ancient archetype symbolic of wholeness and life’s journey.
The seven circuits symbolize the variety of parts that make up the whole human.
8. Allows you to be a part of human history…people all over the world have been walking these patterns for over 3,500 years.
7. When the labyrinth is an outside one, it is a wonderful opportunity
to connect with nature and Mother Earth, allowing you to realize
how sacred & precious everything is.
6. It is a walking meditation promoting relaxation, deeper breathing &
release of stress.
5. Mysteriously works with the chakra system and chi meridians used by Chinese acupuncturist throughout ages for healing and balancing the organs & body.
4. It is a way to get in touch with the inner self; the self that knows you best.
3. Gives you the opportunity to express your personal needs to yourself.
2. Gives you the opportunity to listen and search for your own answers.
To be self-dependent, self-responsible and connected to your inner source.
1. It is a gift of self-care you give to yourself and share with others.

As I said before, it doesn’t really make sense until you give it a try. Find a labyrinth near you and try walking it with purpose as a moving meditation and see what happens. I doubt you will be disappointed.

Erynn Rowan Laurie, an elder of Celtic Reconstructionism and collaborator on the Celtic Reconstructionist FAQ project, has recently made available a PDF file, giving the beginner an excellent introduction to the Ogam and her valuable insight into it. This PDF will be the core of her upcoming book on the subject to be published by Megalithica Press.Though reading several books on the Ogam, I never felt them to be very accessible to me. Laurie’s fresh perspective and insight has unlocked the door and I’m studying this fascinating alphabet with renewed interest.

Although easy to read, Laurie’s scholarship is rigorous for such a brief treatment of the subject. She clearly explains her sources and differentiates them from her personal insights.

After some introductory notes explaining briefly the history of the Ogam and her approach to them, Each Ogam is given one page. The descriptions start with the traditional associations, and then Laurie gives us a few paragraphs of her personal insight, which I have found very edifying. A later section briefly discusses divination methods and other practical uses.

In short, Laurie’s work provides an excellent springboard for a beginner (like me) and I look forward to her completed book on the subject.

Hat tip to Brenda.

With Lughnasadh just around the corner, this may be a strange time to write about the Goddess Brigit. Brigit is associated with Imbolc, the festival opposite Lughnasadh on the wheel of the year. But I have personal reasons to talk about Brigit right now – reasons between me and her. May my words and writing be pleasing unto her.

Brigit is the daughter of Danu and the Daghda. She is the patron of the fiery crafts: blacksmiths and poets (who work with the fire in the head). She is the virgin maiden of spring and the great mother and protector. She is a weaver, a healer, a seer. She is the fiery arrow of justice.

There are many good sources of information about her, her connection to the Christian Saint of the same name, and other associations. My favorite is this excellent article by OBOD Druid Susa Black.

But, there is one story which really imprinted the beauty and magnificence of Brigit on me. It is the one that I incorporated into my last Imbolc ritual. It is from Celtic Wonder Tales by Ella Young. I find it moving and inspiring:

The coming of the Fomor was terrible. They were multitudinous as grains of sand; multitudinous as waves in a sea-storm. A wind of death went before them and darkness covered them. The Tuatha De Danaan drew brightness to themselves and went into the battle. Lugh did not go into the battle, because it was known that Balor would not fight till near the end.

Lugh waited for Balor. He sat on a great hill, and below him the hosts contended. He saw the spears of the Tuatha De Danaan fly like fiery rain, and those of the Fomor like hissing sleet; and in the hissing sleet and fiery rain the demons of the air screamed and fought. At times the Fomor drove back the Tuatha De Danaan. At times the Tuatha De Danaan prevailed against the Fomor: it was so until the night came and put an end to fighting.

There was no brightness on the Tuatha De Danaan when they drew themselves out of the conflict: they were wounded and weary, and Airmid, Diancecht, and Miach, went among them with herbs of healing. It was vexation of spirit to look on the grievousness of their wounds.

Suddenly a delicate sweet music sounded in the air and the Tuatha De Danaan saw Brigit coming to them. She towered to the heavens and her mantle swept the ground like a purple mist. Her hair was plaited in nine loosened locks, and in each lock of the nine a star glittered. Wrapped in a corner of her mantle she held a crystal ball, clear as a dew-drop.

“Hail, Brigit, the Battle-Queen! ” cried the warriors, but those who were wounded and nigh to death, cried:–”Hail, Dana, the Mighty Mother! Brigit smiled, and a soft radiance filled the night. “I bring you a gift,” she said, and she shook the crystal drop from her mantle. When it touched the earth it became a deep clear lake.

It is a lake from Tir-na-Moe,” said Brigit, and there is healing in it for all weariness and all battle-wounds–it will even give back life to the dead.”

The Tuatha De Danaan bathed in the lake and rose out of the water joyous and radiant. At day-break they leaped to the battle, and as they went they drew down little fleecy clouds from the sky, and the clouds became shining helmets of protection to them.