Huathe (Hawthorn)

“The druids knew about many medicinal plants and were skilled fortune tellers… Furthermore, they preferred to teach their hand-selected pupils in the forest because they were convinced that the essentials of life could be learned from trees.” Franjo Terhart (Beyond Death)

The Roots:

Hawthorn is the first tree of the second aicme, group of five, in the Ogham.

Huathe, the hawthorn, is the tree of the otherworld. It is one of the three trees that make up the “fairy triad”, along with the ash and the oak. It is believed that the fairy realm can be directly accessed through this tree, especially when it is flowering and with greatest of ease at Beltane, which is the beginning of the light half of the year.

Huathe, hawthorn or whitethorn, is the tree of May, which is the month of chastity and restraint. So it is that the Otherworld can be accessed more easily by those who are pure of heart, which are those who can access a childlike nature of open mindedness and playfulness.

Many people associate Huathe with ill fortune and bad luck. It is a tree of great potential and has the power to unlock the mysteries of other kingdoms. It is more likely that the hawthorn has a nature that reeks of caution to the uninitiated than it is actually “bad luck”. It is still believed in many parts of the old country that chopping down a hawthorn will bring one ruin, as the protective spirits can be vindictive and vengeful. For this reason it is also a tree that is sometimes sought out by those who practice the darker arts.

Like the birch, the hawthorn’s meanings and associations are agreed upon to a large degree[i]. Its powers however seem to defy explanation and are left for the practitioner to experience for themselves, with a thinly veiled warning from those that have gone before.

The Trunk:

Ballyvadlea Ireland set the stage for a grim series of events in March of 1895. It had been reported to the local constabulary that Bridget Cleary, wife to Michael Cleary, was missing by a concerned friend. An inquiry became an investigation, which eventually revealed a burnt body in a shallow grave.

Nine people were initially charged for the murder while other people in the village were later revealed to have been aware of the events that had transpired, or to have been participants in the actual killing. This included Bridget’s husband, her father, her cousins, and her neighbours.

The motive for the crime-which is sometimes inaccurately described as the last witch burning of Ireland- was found to have been one in which the townsfolk believed that they were torturing a changeling (a shapeshifting fairy imposter) and were only trying to retrieve Bridget back from the fairies.

Michael Cleary is said to have stated that his wife was two inches too tall and much too fair or beautiful to have been her at all. The rest of the townsfolk seemed to agree in his assessment as they either participated in, or were accomplices to, the murder. Eventually Michael Cleary served 15 years for the killing.

The case at the time was highly political. The English used the murder as proof that the Irish could not govern themselves because of their whimsical and uncivilized beliefs. The murder became international news, is said to have influenced Gerald Gardner – the modern father of Wiccanism- and has since been the source of several books and movies[ii].

Fairy abduction has been reported in myth and legend since the earliest of times. A well documented case in 1646 was that of Anne Jefferies in St. Teath England. After her reported abduction – which she did not like to talk about- she apparently had the powers of clairvoyance, did not need to eat, and had the power to heal.

Thomas the Rhymer who lived from 1220-1298 in Scotland was also said to have disappeared for a time and to have returned with powers. This was later explained away as him having been with the fairies, most especially one which was his “fairy bride”. He became a noted bard and also had prophetic skills, even accurately predicting events such as the death of Alexander the 3rd.

Katherine Mary Briggs’ Encyclopedia of Fairies is a good place to start exploring the phenomena of fairy encounters. This well researched text references over one hundred books and historical documents and discusses the two cases above alongside many others. While there are many different theories as to the source of these encounters-from mental illness to communion with demons- Briggs suggests that fairies may be categorized as either “diminished gods or the dead”.

It is easy to dismiss these early encounters as fanciful and unlikely but the phenomenon continues to exist today only in an altered form. Alien abductions are believed to occur by many people. It is a common belief today that we are visited by beings from other planets for a variety of theorized reasons. Whatever one chooses to believe, whether it is a type of mental illness or a genuine phenomenon, perhaps the beings involved are one and the same.

The Anne Jefferies account of 1646 describes her being approached by small humanoids, a pricking sensation before everything went black, and a sensation of being taken through the air. When she awoke the humanoids were her size and a fight ensued between the being who wanted to keep her (with the red feather) and the others who decided she could not stay. When it was determined that she had to be returned there was a pricking sensation once more before darkness returned and she was brought back to the land of the living.

The fairies of Ireland are the Sidhe, or the Tuatha De Danann. The Tuatha De Danaan are often described as having arrived in “flying ships” to take Ireland by force from its previous owners the Fir Bolg. Ireland was then taken away from them by the ancestors of present Ireland, the Milesians, led by the great poet Amergin. The Tuatha De Danann went underground and became the Sidhe, or fairies.

Let us consider that many common UFO sightings describe lights that come out of mountaintops or sometimes even out of lakes. Whether or not we believe in the idea of aliens, fairies, or inter dimensional beings there are many mysteries from our past that seem to prohibit scepticism. Consider the following…

Construction by “stone tool” ancients of buildings we are still unable to reconstruct with today’s technologies. 1400 ton building blocks, precision cuts of blocks that even lasers cannot duplicate, structures that align perfectly with constellations, and various marvels across the globe. We are supposed to believe that these structures, such as the great pyramids, were constructed with stone tools before the invention of the wheel?[iii]

Even today there are crop circles found around the globe that self proclaimed hoaxers are unable to duplicate, scientists are unable to explain, and that continue to defy logic. Although the most common theory seems to be alien communication, some call these findings “fairy circles”[iv]. Perhaps, whatever they are, even if there is a simple psychological explanation, aliens and fairies are the same thing.

It is the hawthorn -and its association with the fairies- that makes us pause and consider these possibilities-and perhaps many more- during our symbolic journey.   

The hawthorn is also associated with the mythical goddess figure of Olwen who is found in the Mabinogion[v]. She is the daughter of Yspaddaden Penkawr, the chief giant hawthorn[vi]. It is said that her footprints produce white trefoil, or sometimes hawthorn flower petals, and that this is the origin of the Milky Way (Hageneder).    

Diminished gods, the dead, or something else altogether? 

The Foliage:

The wolf is often associated with the hawthorn. The Ogham Tract found in the Book of Ballymote says that a pack of wolves is like the thorns of the hawthorn. “A terror to anyone is a pack of wolves”.

Like the hawthorn and the fairy, the wolf is a creature that we cannot decide if we love or hate. In folklore and mythology it is either noble, or a menace. Like the alleged changeling of Bridget Cleary or the beautiful bride of Thomas the Rhymer the wolf is also seen as either a powerful enemy or a beneficial and otherworldly friend.

The hawthorn with her beautiful and mystical flower masks a thorn with wound inflicting capabilities. The fairy with its magical allure and gifts of power, also promises madness and even death.

The wolf offers us faithfulness, intuition, community, monogamy, strength, night vision, and the instinctual ability to hunt and to survive [vii]. It also can be viciously savage, steal livestock and has been known in times of hunger – although rare- to attack humans.

While it is easy to see anything as either good or bad the truth is that there is nothing in nature that is so black or white. The fears of our ancestors hunted the wolf to extinction in many places. The last wolf in Scotland was killed in 1743 and the wolf was killed out of fear to the point of being endangered-and sometimes extinct- in many parts of North America.

The reintroduction of wolves in Yellowstone Park and the recolonization of wolves in Glacier Park has been closely monitored and studied by scientists. It has been observed that elk and coyote populations dropped as elk herds were forced to stay on the move and the coyote suddenly had a natural enemy, vegetation stabilized on shorelines, aspen and willow trees thrived, many insect eating birds returned, overhanging branches of stabilized trees fed trout-which returned-, eagles and ravens also flourished and beavers returned. The entire watershed became healthier in just a couple of decades all from the reintroduction of a single-often villainized- species[viii].

We cannot afford to minimize or glorify any species on our journey through the forest. A clear perception is needed, braided with a healthy dose of respect.

The fairy folk are seen as beautiful as they are terrible but perhaps they are something in between.

The wolf is wild, intelligent and free, yet it is the bringer of nightmares and often associated with evil. It is believed by the Nordic ancestors that the Fenris wolf, the devourer of worlds, will bring about the destruction of all there is.

The truth is that the wolf too is more likely to exist somewhere between the two extremes of good and evil.

The hawthorn, or Huathe, is the bringer both of good luck and of bad. Hawthorn is the beauty with the thorns. She reminds us that perceptions can shift, and that awareness- with a healthy dose of caution- can make her an ally, as opposed to a tree that should be feared by the weak of heart.

 “Marie-Louise Sjoestedt makes an important point in this regard, namely, that in the wilderness ‘the conditions of the mythological period still prevail’. These conditions include the close familiarity that humans, animals, and spirits enjoyed with each other. The wildwood bears the mark of the earliest paradisal stages of creation, hence the earliest mark of the Creator.” Tom Cowan (Fire in the Head)

 

[i] The exception may be Erynn Rowan Laurie who links the concepts of loneliness, misfortune, nightmares, war, anxiety and many others to Huathe. Laurie reminds us that behind challenge is growth, or opportunity, however. She relates the Ogham letters as concepts or energies – akin to the Norse runes- and not necessarily representative of particular trees which accounts largely for her differing interpretation of the huathe from Graves, Pennick, Liz and Colin Murray, Greer, Hageneder, Cooper, and Farmer-Knowles.

[ii] Rossell Robbin’s Encyclopedia of Witchcraft and Demonology. See also the archived New York Times article from October 2000 entitled the Fairy Defense by David McCullough http://www.nytimes.com/2000/10/08/books/the-fairy-defense.html

[iii] For references to the above statements, and one theory shared by some, see the documentary series Ancient Aliens on the History Channel. The series contains many thought provoking statements from various scientists and scholars that cannot be easily dismissed. It seems to lack counter arguments for many of the points discussed however.

[v] A well known collection of 11 medieval Welsh prose stories

[vi] Yspaddaden is often believed to be a corruption of Ysbydd, hawthorn.

[vii] The Druid Animal Oracle. Phillip and Stephanie Carr Gomm.

[viii] Most recently Mother Earth News June/July 2011

Nuin (Ash)

“The Ogam gives us patterns for beginnings and endings, for the attainment of right livelihood and the achievement of right relationship. It illustrates ways in which energy and objects are used for good or ill, and the way in which our actions generate reactions in our relationships and our life.” Erynn Rowan Laurie (Ogam: Weaving Word Wisdom)

The Roots:

Nuin, the ash tree, is associated with the connection of all things.

Liz and Colin Murray state that the ash is both “macrocosmic and microcosmic”. The god-like world tree is commonly believed in European mythologies to be an ash tree and is thought to link the three worlds together[i]. The Nordic people called this tree Yggdrasil.

Laurie tells us that Nuin is the fork that supports the weaver’s beam and thus connects us to all in the universe, “We are related to each thing in the universe around us, from sparrow to star”. The ash then reminds us that we are all truly part of one greater, and unfathomable, being.

Nigel Pennick points out that the seeds of the ash resemble keys and thus, “Have the power to unlock the future”. Perhaps this is one of the reasons why the ash tree is so often intimately associated with the druidic shape-shifting god Gwydion?

Nuin, the ash tree, is a symbol that we are all one and that we are not separate beings. For this reason Nuin is also often associated to peace.

The Trunk:

In spiritual reflection the concepts of oneness and separation are commonly found in many traditions and practices.

In the great religion of science we are reminded that we are made up of billions of particles which are molecules. These are made up of the atom, which is a nucleus surrounded by charged electrons. The nucleus is then made up of charged protons and negativly charged neutrons. These basic fragments can be viewed as energy.

When we cease to exist, or die, this matter and energy within us will not cease to exist but will break apart into fuels for new beings in many various ways. These will in turn become fuels for other creatures, and the millions of parts of us will then become a myriad of other life forms.

The microscope gives us a view of worlds not so very different than those now found by looking through the most powerful telescopes on earth. The celestial heavens take on the same shapes as those particles that make up our very bodies.

We know that the idea of a table top being solid is an illusion. It is made up of particles that are constantly in motion with great spaces between them. These particles exist everywhere, both in the wide open space and within the densest of materials. These are the building blocks for all plants and animals, animate and inanimate beings, and of the air that separates us as well.

The religion of science is no longer so different than the spiritual philosophies of the world. We are made up of a collection of microcosmic pieces that at their core are simply composed of energy. Everything has energy-or a spirit if you will. If everything has a spirit and if everything is fundamentally the same at its most basic level then perhaps we can more easily view the belief that we are all related through the eyes of science as well as religion?

All things have spirit. We are not separate, but perhaps are part of something bigger and more unfathomable than we could ever imagine.

Charles Darwin’s theory of evolution explains our many differences in full. We adapt to survive and thrive and in the process many other creatures will be pushed aside and fail. Ultimately, however, we will become more and more advanced collectively as symbiotic relationships are formed, beings become more aware of themselves and of one another, and other beings that have not obtained perfection, unlike the shark perhaps, are continually forced to evolve and become more and more specialized and sophisticated.

It is with this basis of understanding that we can look upon conflict in the world and understand its true nature. Like the classical decision making weigh-off we often see two sides to every problem; sometimes more.

As individuals, for example, we are unsure if we want to submit to a short term pleasure like chocolate or if we should resist it in order to achieve our fitness goals. Two sides of the argument exist within our head. One side promotes chocolate as an early reward for good behaviour, the other side wants to honour discipline and follow the path that has already been set.

This is a simplistic metaphor, of course, for something that happens on a grand scale every day within our society. Should we support the red party or the blue party? Should we stop buying wine or coffee from certain countries or continue to enrich our own economic growth?

When people break up into various factions and state forth their arguments they are contributing to the evolution of the collective even if it doesn’t seem like it on the surface. We braid together and evolve while our social norms and customs are shaped from thousands of little moments in which we met one another. Over decades -centuries or even longer- we decided what it was, exactly, that we wanted to believe in, stand for, or become.

Balance occurs when the separate factions find common ground; when the zoos, and the hunters, and the environmentalists, and the scientists come together and make real long lasting sustainable decisions invloving the futures of certain animals, for example.

When the farmer, and the consumer, and the seller meet upon common ground to negotiate fair trade or organic processes this also happens.

We then become part of something larger.

Simply being angry for anger’s sake is not helping anyone, for when we make this choice we are choosing to be separate. Often the “cause” driven individual is just as much a part of the separation situation as the “apathetic” individual.

Uneducated activism creates enemies, because without empathy it has no truth.

Apathy on the other hand creates monsters, because without accountability there is no change, there is no adaption and there will be no evolution.

All things must be balanced. There must be an understanding that every little thing that we do is more significant than we could ever imagine… and that it hardly matters at all.

This is the Mandela of the mundane.

The Foliage:

The ash tree is common throughout the Northern hemisphere. In British Columbia however it is listed as “red” endangered or special consideration[ii]. It is found naturally only on Vancouver Island, though there are historical references to its presence on the mainland as well.

It is now generally accepted that the Oregon Ash is a rare native species. This has been debated in the past as many once believed that the tree was introduced. It is listed in Douglas’ Illustrated Flora of British Columbia[iii] as a native species as it also is in Plants of Coastal British Columbia.

There are small pockets of ash trees on the West coast of Southern Vancouver Island most notably around Victoria and Port Alberni. The tree grows in greater abundance along the coast in Washington, Oregon and California.

Like many of the other Ogham trees the ash has been grown as a domestic or garden species in many cities throughout North America as well though. It is most easy to identify when the seeds are present upon the branches.

The Ash is both majestic and otherworldly, common and relatively plain.

“The breath and the restless mind, I saw, were like storms which lashed the ocean of light into waves of material forms-earth, sky, human beings, animals, birds, trees.” Paramhansa Yogananda (Autobiography of a Yogi)

[i] Yggdrasil was poetically described in the Eddas as the “evergreen needle-ash” but it is in fact a yew tree. This nineteenth century misconception has become so widespread that the yew is rarely even mentioned as the world tree (the Meaning of Trees). One can look no further than Robert Graves’ the White Goddess to see how prevalent this belief has become. If one were to remove this association many of his arguments relating to the ash, which build one upon another, are placed on very boggy ground. Like many things though, perhaps the most important thing for us to decide is what the belief has come to be, in current time, and not what it once was.

[iii] Described as “the definitive work for the vascular flora of British Columbia”, this eight volume series was published in 1998 by Crown Publications (B.C. Government) and each volume is still available from $35 to $55. The content is also available online through E Flora BC, the previous link given.

Saille (Willow)

“Thus, among tree species, we can recognize on sight as wind-pollinated the bulk of catkin-bearing trees, including the hazels, birches, and poplars, for in all of them there is an abundance of loose pollen, no nectar, and no conspicuous insect-attracting feature. Willows, with their large nectarines, constitute an exception and are insect-pollinated.” – Steve Cafferty (Firefly Encyclopedia of Trees)

The Roots:

Saille, the willow, is the tree of the otherworld.

The willow is the conductor of relationships. She is the bringer of love, of poetic inspiration, of the element of water, of music, the moon and of the great goddess herself. She is associated to many different creatures of the Earth and to the very idea of magic.

Willow is the builder of bridges, between this world and the next.

The Trunk:

It is said that the willow tree can return from the dead, and there may be a kernel of truth to this.

The tree responds well to cutting, pruning and grafting. In Plants of Coastal British Columbia we are told that BC Natives would use poles from Hooker’s Willow for fishing piers because they would “take root” in the floor of the waterbed. The same source states that the Variable Willow grows “in the footsteps of retreating glaciers”, thus beginning the population process of the forest beneath the shadow of the ice ages.

In mythology the willow tree can be connected to many different goddesses. Saille is also associated to many living creatures in Celtic mythology like the crane, the bull, the bumblebee, the hawk[i] and the frog.

It is no mystery that the willow is a water tree, as it grows in damp places along riverbanks and lake shores. When the willow grows close to the water her roots reach into the life-giving liquid itself. To the Celts this must have been significant.

The Celtic ancestors believed that there was a thin veil between this world and the next. It was known that in places where reality bent, the veil between the worlds was thinnest. A mountaintop was sacred because it was neither part of the earth nor of the sky, beaches were neither of the land nor of the sea, and a forest clearing was neither a part of the woods nor separated from it. When it came to time, dusk and dawn were sacred because they were neither of the day nor of the night. Samhain was an especially good time to peer between the worlds for it neither existed in one year nor in the next. It was thus believed that many spirits could wander freely at this time and that humans could just as easily become lost to the other side as well. Babies born on boats were sacred under the same philosophy as well. One can also quickly see why rowan or mistletoe growing not on the ground but on another tree may have been especially significant, or why they would be harvested halfway between the full and the new moon. The list of places, times and events where the veil was thinner than usual could be considered as inexhaustible as the imagination is long.

Creatures such as frogs were considered sacred as they were neither a creature of the land nor of the water. For this reason so were many water birds as they were neither of the air nor of the water. The crane, swan, goose and duck make repeated appearances throughout Celtic mythology.

So to the Celtic people the fact that the willow tree, Saille, lived partly in the water as well as partly on the land was of a significant importance -as it likely was to many other ancient cultures as well.

Fred Hageneder in the Meaning of Trees lists the willow as being attached to the Sumerian goddess of love, Belili and in Greece to Persephone, Circe, Artemis and Hera and to the nine muses (which gave the gift of poetry to Orpheus). Hageneder also reminds us that the Irish Bards’ harp had the body of willow wood which is also significant as the bard was no mere musician, but a mystic and an inspired messenger of the gods.

Nor should we forget that the White Goddess-which Graves attempts to establish is but one and the same goddess in many forms throughout history-is also connected to “the Willow Grove” in her original form.

Willow’s being attached to the element of water, and thus to the moon, gives us many reasons for these spiritual or metaphysical connections, for most biologists say that life on this planet would never have occurred without the tidal effects of the oceans,  which are caused by the moon.

In the Druid Animal Oracle, Philip and Stephanie Carr-Gomm point out that there are two separate surviving Celtic monuments that both show a bull and three cranes with a willow tree. These first century AD monuments show us the significance of the relationship between these three beings. The number three is extremely significant in Celtic mythology and reappears over and over again in the form of triads, in art, in legends and in the images of the triangle. The three cranes depicted on the monuments thus signify a divine group. The crane is often attached to the willow tree elsewhere as well.

Graves also points out that cranes were believed to have bred, and breed, in willow groves.

This braid of connection is significant, for it is the crane that is directly linked to the Ogham. It is the “crane bag” that carries the carved Ogham sticks and the sacred treasures of the sea god Manannan. Though the original Ogham was a gift to humanity from the god Ogma Sun Face[ii], “Greek mythographers credited Palmedes with [the additional invention of Ogham glyphs], saying that he received his inspiration from observing a flock of cranes, which make letters as they fly”. “Crane Knowledge” would then come to mean knowledge of the Ogham specifically (Carr-Gomm).

The horns of the bull are often said to represent the moon (numerous sources). The bull then is just as likely to represent us, as humans, as a singular warm blooded creature of the earth, reaching towards the heavens. It is said that if a person is changed into the shape of a crane then it is only the blood of a bull that can change them back (Heinz[iii]).

Willow can then be used as a bridge builder and a harmonizer between this world and the next. Saille can be asked to petition the goddess in matters of the heart or to make peace where discord exists between various people in a spirit of cooperation. For just as the bumblebee exchanges with her, the willow, the labour of pollination for nectar, so to can we find a place of common ground in the world of the willow no matter what our differences.

Like all of the symbolism attached to Saille though, perhaps her greatest gift is to show us that the world that we perceive as fixed and static is more fluid than we could ever have imagined, and that perhaps -as many of the mystics of the past have claimed – it is but an illusion[iv].

The Foliage:

There is an old tradition of sitting beneath the willow tree while listening to the wind that blows through her leaves create the musical speech of poetic inspiration.

“Perhaps trees are mediators between the worlds: their branches reach far into heaven and their roots reach deep into the earth.” Saibne Heinz (Celtic Symbols)

[i] In the Ogham there are also certain birds, as well as trees, attached to each letter. The bird attached to Saille is the hawk.

[ii] Ogma “Sun Face” is the son of Dagda “the Lord of Knowledge”. He is a poet warrior god who also carries the souls of the dead to the otherworld. Little is known of Ogma but he is one of the younger generation of gods, known as the Tuatha De Danann. After a great battle against the Fomorii (the previous and dark ones) Ogma claimed a magical sword that would recite all of the things that it had ever done. (the Ultimate Encyclopedia of Mythology, Select Editions. 2002)There can easily be seen parallels between Ogma and Odin, who brought the runic alphabet to the Norse, or to Prometheus, fire bringer, type figures. What seems to separate Ogma from these other advancers of civilization however is that he does not seem to have been punished for giving the Ogham to humans. I have found that John Mathews description of the events leading up to the sharing of the Ogham with man in the Song of Talieson as intuitive as he describes the sacrifice and pain that was experienced by Ogma in the process of learning the Ogham in the first place.

[iii] Sabine Heinz uses German Celtic Historian Silvia Botheroyd as a reference here. As far as I know her work is only available in German.

[iv] The willow is also used in scrying and other forms of divination, dowsing, and also has healing properties. It is commonly known that aspirin is a synthetic representation of salicyclic acid found in “white willow bark”, which in its natural form does not have blood thinning properties.

Fearn (Alder)

“The path of knowledge is a forced one. In order to learn we must be spurred. On the path of knowledge we are always fighting something, avoiding something, prepared for something; and that something is always inexplicable, greater, and more powerful than us.” – Carlos Castanada (A Separate Reality)

The Roots:

The third letter before us is fearn, the alder tree[i].

Fearn is the tree of the selfless servant. The alder has strong links to both the warrior and the hunter of the tribe. In the Book of Ballymote, alder’s wood was said to be used for the creation of life protecting shields. According to Pennick, the wood from the alder tree was also valued for sword making, produced the best charcoal for metal smelting and “in later times was prized for gunpowder production”.

Fearn is a water tree and resists rot. It was a foundation wood for the original dwellings and was used for piers and had many other important constructive purposes. The alder also produced dyes from its bark, flowers and twigs. These were red, brown, and green accordingly.

Portions of the alder tree are edible. Fearn also has healing properties, for us, and for the forest itself.

Besides being the warrior, Fearn is also the great magician, the alchemist, and the shamanic healer. Alder represents many aspects of action and movement.

The Trunk:

All of us have walked a warrior’s path at one time or another throughout our lives even if it has been for but a moment. We accept challenge or are put into positions where we have no other choice but to stretch and grow. All of us have had moments in our lives, where we have had to overcome our fears and have had to push ourselves beyond our imagined boundaries, accomplishing the previously unimaginable.

War, hunting and magic were three of the great themes of the Celtic ancestors. The stories of Arthur, Bran, Taliesin, and of the gods and goddesses themselves reflect these values richly as do tales of historic heroes such as the great Queen Boudicca, who for a time was a threat to Rome itself.

Life was simpler then… and harder too. A clan, tribe, or village would grow, raise, and kill its own food. The people gave thanks to the spirits for they knew what it was like to be without when the game was scarce. Hunting was often a necessary sustenance that supplemented their food stores. These were tough times where lives were sometimes lost in pursuit of game, and parties that went out in search of food would sometimes never be seen again.

Lands also needed to be defended and territory disputes were often settled with violence. Food needed to be protected from marauding raiders and there were dark beings who were said to come from time to time in search for blood. In small communities everyone would know how to fight, because if the cause for battle came each person was expected to do his or her part.

Times are much more complicated now. Many imagine that the need for the warrior and the hunter have both vanished sometime between the industrial revolution and yesterday. Nothing could be further from the truth.

We are specialists now. Grocers and accountants are rarely called to arms. Soldiers go to war instead and police protect our cities. These warriors walk a more traditional path than many others do in today’s society. There are other types of warriors though, than just the classical archetypes.

Gandhi was a warrior as was Martin Luther King. So are environmental activists, prison guards and conservation officers. So it is that even the warrior in this day and age has become specialized and has many different types of wars to fight.

In his book Wiccan Warrior Kerr Cuhulain makes many astute observations about the modern path of the warrior. The author, a wiccan police officer and martial artist, quotes classical texts of war that state that the warrior only acts in response to aggression and is a man of peace (Musashi) or that he who victors without fighting is the greatest warrior of all (Sun Tzu).

In her Ogham section on alder, Erynn Rowan Laurie also includes as warriors workers at women’s shelters and fire fighters as those on the path. She expresses the importance of the modern warrior in our society and speaks to the warrior in all of us.

On her podcast Elemental Castings (# 37-a discussion panel on women and the changing face of paganism) T. Thorn Coyle expresses the “problems and pitfalls” of committing exclusively to nonviolence or in training and preparing exclusively for violence on the path of the warrior. She suggests that both paths offer lessons and learning’s that should be “brought to the table and shared”. Margaret Adler, author of Drawing Down the Moon, brings forth a very clear observation that I believe goes to the core of our sometimes squeamish relationship with the warrior. She questions, “When does the warrior with non violence disintegrate into non action and when does the warrior with violence go into abusive power over another?”  She then goes on to suggest that there is a part of both of these extremes that can co-exist together and, “be part of the same battle for survival”.

I myself have walked the path of the warrior in a sometimes hostile world. I have tried to find a balance in my life by honouring the warrior spirit that exists within me. I served in the Canadian infantry in Afghanistan but I was also very open about my disapproval of Canada going to war in Iraq (even participating in a peace march). I have arrested hundreds of people in my civilian job and have had multiple weapons and sometimes syringes pulled on me and have had to react with violence and hurt people – which has often left me feeling sick to my stomach even if I did not hesitate to react in the moment.  I have had the ability, and the capacity, to be able to protect more vulnerable people than me in other situations too though. Every situation that life brings me is different and offers me something new to reflect upon and to learn from. I want a world of peace but I do not see how that world in the foreseeable future can exist without people who are walking upon the warrior’s path protecting the more vulnerable[ii]. As long as there are those that prey on the weak I will find employment in one field or another if I should choose to do so. I will just have to remember to ask myself every day if I have stepped into a place of “abusive power over another” for I must be careful not to become consumed with intentions that deviate from the ultimate goal of love and peace for my brother and sister.

As we evolve-and become more and more specialized- violence in our society seems to generally decrease over time within our cities and societies. This trend comes alongside education and modern means of accountability showing us that there is another way.

A fading warrior of a different type is the hunter. She or he is a provider. Instead of manning the walls against the hail of enemy spears, they are protecting the collective from the woes of hunger and starvation.

This role too has become specialized as has that of the farmer, the herder, and the gatherer.  We step out now onto a narrow pathway of stone that leads us directly to a market. We buy hamburgers and not a portion of a cow, potatoes and not the life giving roots of a plant, and a loaf of bread but not the heads of the grain plants mixed with life giving water, yeast, and which has been thrust before the element of fire in preparation.

While it is true that the role of the hunter may have become more diminished during this era as well, perhaps there has never been a greater time for giving thanks for our plentiful hunt than there is today. The hunter in the days of our ancestors always gave thanks to the spirit of his prey, as did the farmer to the plants that he gathered during the harvest. This is so very important today.

It is said that two million people will die of starvation this year on our planet. That we should live with so much should not diminish our need for giving thanks. These people in a state of vulnerability are the poorest, most uneducated people, living in some of the least fertile places on our planet.

If we really want to be honest with ourselves, our fortunes and misfortunes too are braided in the past and with the spirit of the warrior. For many of us have so much today only because our ancestors had stronger, more ruthless, and better equipped armies.

Perhaps in time we will remember once more how to be thankful for what we have as a society, and set out once more upon the warrior’s path as we attempt to make right so many wrongs of today and yesterday.

The Foliage:

One who is capable of delivering wounds should also be able to heal. The alder provides many healing tools to us as humans and not just instruments of war.

According to the British Columbia Nature Guide, “The ancient Romans treated tumours with alder leaves, which modern scientists have since learned contain the tumour suppressing compounds betulin and lupeol.”

According to separate source, Plants of Coastal British Columbia, BC natives used a solution made from the bark of alder to fight tuberclerosis. The guide claims that this tonic has been credited with saving many lives. The author’s also go on to state that the alder “was also used as a wash for skin infections, wounds, and is known to have strong antibiotic properties”.

Alders are short lived but they appear quickly in areas of destruction after devastating forest fires and heavy logging. They appear as if by magic, in a group, and together they heal the very land.

Science is still trying to understand the mechanisms leading to nodulation in plants. There are certain plants, like the alder, that have a symbiotic relationship to an organism that lives in small bubble like formations, called nodules, within their roots. The organism, frankia alni, takes nitrogen from the air and converts it into a form that is useful for plants in the soil. In turn the alder provides these species with carbon harvested through its own photosynthesis. All plants need nitrogen, so the alder’s relationship is a benefit to the whole forest and not just to itself by being a part of this chemical transformation. In this way the soil becomes more nutritious for the whole forest than it was before.

Most “nitrogen fixers” are members of the legume family (symbiosis with Rhizobia bacterium) but Actinorhizal plants like the alder and a few other species also have this ability, although it is extremely rare.

And so it could be quite accurately said that fearn heals the very earth itself.

Alder is the great warrior, the mover, the motivator, the provider and the healer. Fearn provides for the collective in many ways. The tree then could also be seen as a role model for the perfect neighbour.

There is much to learn from this tree.

“The Otherworld communicated its messages still, yet these were cast into the immediate language and symbolism of everyday life. There was no shortage of communication between the worlds, just a shortage of experienced decoders.” Caitlin and John Mathews (the Western Way)

[i] Most scholars and practitioners list the Ogham order of the first group of five, the aicme, as B, L, F, S, and N. This is the way it appears in the Book of Ballymote and as it was apparently given by the seventeenth century Irish bard  Roderick O’Flaherty in his book Ogygia. My first introduction to the Ogham was in this order and it is what I subscribe to today.

Ogham scholar R.A. Macalister once put forth the theory that the original Ogham order was in fact B,L,N, F, and S. This was to support his theory that the Ogham could be linked to a Greek alphabet. Robert Graves subscribes to this theory as does John Michael Greer. This would mean that the third letter would be ash instead of alder, the fourth would be alder instead of willow, and the third would be willow instead of ash. Many have disputed this claim. I do not think that this theory is right or wrong. It is simply important to be aware that the same characters can sometimes be listed in a different order.

[ii] During the previous week I touched upon my occasional disapproval of new agers who believe that they are making the world a better place by ignoring particular problems. I believe in many ways that they are as much contributors to the problems on our planet, enablers, as those who prey on the weak and vulnerable in the first place. While the alder seems to support this personal outlook in many ways next week’s tree, the willow, may seem to agree more closely to the philosophy of the new ager.

Luis (Rowan)

“While the more easily available material equates each ogam letter with a tree, most of the letter names aren’t, in fact, the names of trees at all. Conceptually, they are far more akin to the Norse runes. Lus may be associated with the rowan tree but the word itself derives from a root that refers to either a healing herb or to the brightness of a flame, and it is from these definitions that a depth of meaning can be developed and appreciated.” – Erynn Rowan Laurie (Ogam: Weaving Word Wisdom)

The Roots:

Stepping into the forest can become disorienting. There is a moment, of adjustment, where one’s perception begins to shift. Direction can become confused. There is a humming silence, steady and persistent, that exists behind the bird’s song. Time now seems to move in a different manner altogether. Reality becomes blurred.

Although there are many differences in opinion as to the meaning of this second tree we may still find that many of the experts agree on certain aspects of luis[i]. It is commonly agreed upon and understood that this is the tree of protection against evil. This was what our ancestors petitioned for from the rowan tree in generations past.

The Rowan then becomes an ally on the journey that we will undertake into the forest, and into the darkness of the unknown.

The Trunk:

There are two important questions that we must now ask ourselves. The first is about protection itself and the second is about evil.

What is protection? To understand protection we must look within and at our own belief system. One way to view protection is to see it as a shield around ourselves, or as some sort of a guardian spirit that aids us and shelters us from harm. There may be problems with this paradigm however. How would this type of protection aid one who may be on a path of power towards growth or recognizing the divine within? When the shield is gone the traveler will once more be susceptible to harm and attack.

A second way to look at the concept of protection is to view it as a request to be given the strength to overcome whatever roadblocks are discovered on that path before us and to repel evil. In this way protection is summoned from outside of ourselves as a way of fostering a deeper relationship with the divine and with ourselves. With every step that we take we become more and more connected to everything around us. Protection does not become a shield around us but the energies become a part of a process within us. In this way we step into relationship with the rowan and are not merely asking for a favour but working in cooperation with it.

This second way of viewing protection allows me to experience and grow. It allows me to stay in a place of power and not to submit to the ideas of helplessness which may eventually lead to a belief in being a victim. It is asking for help but not asking to be carried.

What is evil then? What is it that we need to protect ourselves against?

This is one of the oldest questions known to us as humans. At one time in our history wolves were considered evil and at another time they were sacred. Many plants and animals share this historic past. One could say that many things found in nature were at one time considered evil and perhaps even more things that are found in the realms of civilization.

To some the night and darkness are evil. To others evil only exists externally. Many believe in the concept of sin. What one believes to be evil can be deeply personal and a very frightening thing to look upon.

To ask for protection however we must understand the answer to this question even if it is a private matter, for we need to know what it is that we need protection from. Ravenous beasts or manipulative salesmen? Stalking witches or adulterous women? The devil of Christianity or the woes of addiction? Perhaps it is merely the allures of apathy?

There is a common belief amongst many on a spiritual path that evil is fear, which is the opposite of love, and that only love is real. There is something pleasant and divinely innocent in this belief and it is one that I look upon with some degree of fondness.

There is a dark side to this belief however. Many in our Western society who embrace this belief choose to turn a blind eye towards injustice simply because it does not exist within their immediate sphere of perception.

It may be true that the murderer and the thief deserve love and forgiveness. It may also be true that I should find a way to love my enemy. Should I then turn a blind eye to the rape on the street corner that is taking place NOW? Should I stay inside of my safe abode, seated upon my couch, so that I do not have to bear witness to starvation and poverty extreme? At what point does my acceptance of fear, or evil, by not validating its existence become enabling? One must also ask oneself what is the purpose of meeting the divine if one is not ready to protect their fellow man or woman? Is it to be a caretaker of both Earth and beast, to be a leader, a protector, a parent of children, a brother, a sister or a neighbour? Are we incarnated so that we can ignore the patterns of life around us? Why were we even born then?

Focusing on love alone is a drug. We can also focus on the noon day sun and deny that same sphere sets at night. We can have ‘minders’ if we are gurus, deny the existence of sickness, stay in the comfort of our own homes, and live in a fairytale where sickness, hunger, pain and suffering do not exist. While eventually this may become one’s reality the truth is that one would be disconnected from the whole. We exist as one. What happens to one of us happens to all of us. What ails the Earth also ails us. Apathy does not erase this truth but only allows the injustice to continue unhindered and unrestrained.

The universe is microcosmic and macrocosmic. What exists inside of me also exists outside of me. When my body becomes sick my immune system will fight it. The toxins will pass out of my body and the healing process will take place. It does me no good whatsoever to ignore the lump under my skin.  By being in denial there is a very real possibility that the sickness will spread, eventually to a point where healing is no longer very easy at all.

We tell ourselves, in this society, that the adult entertainment industry is okay but the evidence is undeniable that this business supports organized crime and human trafficking. We may tell ourselves that recreational drug use is okay, but again the evidence is undeniable that there is a machine in place that validates murder and takes advantage of some of the most vulnerable people in the world. These are the easy ones to spot too. What about our mass consumerism in the West and how this affects the rest of the world. What about the wanton abuse and depletion of the Earth’s resources? Not easy things to look upon.

So should we turn a blind eye? Should we carry on with love in our hearts and a smile on our faces? Have we truly transcended evil if we focus exclusively on love while others toil to repair the house in which we live? We are then nothing more than a guest. We are not a participant in the community in which we live but a self absorbed tourist. Ultimately the focusing on love alone while denying the existence of evil, or fear, or darkness, is an exercise in selfishness.

So evil may exist then. To each one of us that evil may be completely different and wear a unique face. But what exists outside of us also exists within. This is the difficult thing to stare at. For all things on this journey may be, and sometimes are, a mirror.

The evils that we see outside of ourselves are reflections of the ignorance that exists within our own hearts and minds. These are the most difficult meditations of all.

The Foliage:

A piece of rowan wood may be carried as an amulet of protection as could some leaves or berries (which possess a five pointed star). According to Robert Graves, rowan can be burnt to summon the Sidhe (faerie) to help in battle. Rowan stakes sometimes were also pounded through the hearts of corpses to incapacitate their ghosts.

Rowan crosses were made to ward off evil, and the trees were grown outside of houses, churches and in graveyards.

In the second part of the Prose Edda, Skaldskaparmal, believe to be written around 1220 by Snori Sturluson, the rowan tree is even said to have saved the life of the god Thor. Although the story does not seem to exist in the time of myth before the recording of this tale (Viktor Rydberg) it has become a very popular story of the protective and aiding nature of the rowan tree.

During a great journey to the frost giant Geirrod’s keep Thor had to cross the Vimur River. At one point while crossing the tumultuous river it seemed apparent that he would drown and be swept away and that his quest would not be completed. It is said that it was the rowan tree that leaned over and helped him to the opposite bank of the river by pulling him from the dark and raging waters, thus saving his life by offering him its branches. It is for this reason that the rowan tree may sometimes be called Thor’s Helper, alongside other names such as the quicken tree or the mountain ash[ii].

There is a very old tradition in which the rowan tree was asked for assistance. As we move into the forest we should not be afraid to ask for help and companionship from luis, the rowan tree. To ask for help though, we first need to be aware of our own shortcomings. We need to know what evil it is that we are facing and in what ways we may be weak to its influences.

We should also remember that every time we take something from the forest we should give thanks and offer something in return. In this way our relationship to it strengthens and develops.

Our minds become clearer now for the rowan is not a tree of protection alone. She is also a companion. She is a friend and an aid that offers clarity of mind and awareness as well.

These are also things that are important to possess, when a journey such as ours, or of any size for that matter, is undertaken.

“Past the seeker as he prayed came the crippled and the beggar and the beaten. And seeing them…he cried, “Great God, how is it that a loving creator can see such things and yet do nothing about them?”…God said, “I did do something. I made you.”  -Sufi Teaching 

 

[i] Robert Graves in the White Goddess speaks mostly of rowan’s protective qualities. Liz and Colin Murray offer “control of the senses” besides protection as an aiding attribute of the tree. John Michael Greer says the rowan is also a tree of “discernment” and “inner clarity”. Nigel Pennick says that the rowan can protect one from psychic perception and be “used for developing the power of second sight and protection against enchantment”. According to respected Ogham author Erynn Rowan Laurie luis offers “sustenance”, “teachers and teaching”, and is very closely linked to inspiration.

[ii] The Western mountain ash and the Sitka mountain ash are both shrubs native to the West coast of North America. According to the book, Plants of Coastal British Columbia, “Where ranges overlap these two species will hybridize with each other and with the introduced rowan tree (S. Aucuparia), which is found mostly near settlements”.

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