Devotees of Brighid, fans, and the simply “Brighid-curious” may enjoy John Beckett’s post “Solas Bhride: A Goddess Speaks Softly in Many Forms”, a reflection on his recent pilgrimage to Ireland.
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In 2015, I posted the still-popular “Beltane and Touching the Sacred.” In it I said (updated for the current next Full Moon at the end of April 2018):
Here we are, about two weeks out from Beltane/May Day — or Samhuinn if you live Down Under in the Southern Hemisphere. And with a Full Moon on April 29 (0058 GMT April 30) there’s a excellent gathering of “earth events” to work with, if you choose. Thanks to the annual Edinburgh Fire Festival, we once again have Beltane-ish images of the fire energy of this ancient Festival marking the start of Summer.
You may find like I do that Festival energies of the “Great Eight”* kick in at about this range — half a month or so in advance. A nudge, a hint, a restlessness that eases, a tickle that subsides, or shifts toward knowing, with a glance at the calendar. Ah! Here we are again!
I’m off again in a few weeks for the 2nd Mid-Atlantic Gathering — MAGUS 2018, with the theme “Sacred Time, Sacred Space”. Looking for a fore-/after-taste? Here’s last year’s post.
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Effective people, says Philip Carr-Gomm in his little book Lessons in Magic, “use both their cauldrons and their wands”.
Often a short quote like that is enough to launch me, set me off on reflection and contemplation and experimentation. (Echoing the near-endless spate of how-to books and guides to personal transformation, the idea of being “more effective” underlies the Protestant work ethic, its distortions in the American disdain for the poor as deserving their struggle, and much besides of bad and good.)
Put “effective” into the most crass terms: how to get what you want.
We often assume creativity — inspiration — comes first, and any manifestation second. But just as with so many things, it can be illuminating to examine assumptions as much for what they leave out as in. What can we learn, I ask, from both its truths and falsehoods?
The most famous creation story portrays both a creator and an “earth without form and void, and darkness … on the face of the deep”. Some translations suggest we can reasonably render the first few lines like this: “When God was creating the heavens and the earth, the earth was formless and empty, and darkness hovered over the waters”. In other words, creativity needs material to work on. And the material in this version of the story is already present. Creation in such a case is a forming and shaping of cosmic substance already in existence.
You could say the cauldron is the scene — the stage for creation, the setting. Without it, no workshop, no lab, no tubes of paint and brushes and palettes. No place for anything to “take place” — an idiom itself full of significance and teaching. Everything hovering, like the spirit of the god over the waters in the Genesis account, but no entry-point into manifestation. Waiting in creative tension, but with no results. Brooding on the nest, but no eggs to sit and warm and hatch.
And here’s the wand — or a compass in this case. Some kind of magical tool or instrument helps focus our creative energy.
French — ca. 1250
But Carr-Gomm rightly lists the cauldron first. Cauldron — Grail — womb of Mary in the Christian story — these precede creation. And they’re not passive, either, Mary is invited — not compelled — to nurture and carry the divine child. Her assent isn’t automatic, or pro-forma. Blessing our materials — inviting their participation — helps our creative process. Indeed, some kind of blessing is the key that makes creativity possible. We just often do it unconsciously. Ritual can help prod us to greater awareness. (As with all careless acts, ritual done badly can send us deeper asleep.)
For the Grail in the Arthurian mythos truly “has a mind of its own”. Though it may seem to be “just an object” — the goal of male knightly questing — it’s the Grail that chooses who ultimately satisfies its steep requirements, who may catch a glimpse, and when it will materialize and manifest.
The Wikipedia entry for “Holy Grail” notes that Chrétien de Troyes, the first to put the story in its Medieval form in the 1100s with Perceval as questing knight,
… refers to this object not as “The Grail” but as “a grail” (un graal), showing the word was used, in its earliest literary context, as a common noun. For Chrétien a grail was a wide, somewhat deep dish or bowl, interesting because it contained not a pike, salmon, or lamprey, as the audience may have expected for such a container, but a single Mass wafer which provided sustenance for the Fisher King’s crippled father. Perceval, who had been warned against talking too much, remains silent through all of this and wakes up the next morning alone. He later learns that if he had asked the appropriate questions about what he saw, he would have healed his maimed host, much to his honour.
So much of value here to note: the importance of a middle way between extremes, applicable to easily perceived tools in hand as well as more subtle tools like language. Don’t talk too much, but don’t shut up entirely..
With the slipperiness inherent in non-physical things and experiences, and the names we give to them, the san graal or “holy grail” becomes in Medieval French also the sang real “royal blood”, launching one of the oldest conspiracy theories still popular today concerning the possible existence of surviving lineal descendants of Jesus and Mary Magdalene. Add to this the World War II legends of a struggle between Hitler and “the forces of Light” for possession of the historical Grail and its immense powers, and you set the stage for the flowering of a new generation of Grail myths and legends. Archetypes continually regenerate; indeed, the Grail is among many other things an illustration of just such archetypal power.
And as we know from our own experiences with creativity, there are indeed many grails each time we manifest something — even if you prefer that they’re all subsidiary to a single magical One and Holy Grail. (Which in a certain sense they are.) Another question to ask, practice to experiment with: “What is the grail in this situation?”
Now this is all well and good, you say. Good fun, diverting, the stuff of fat best-sellers and million-dollar movie scripts and much silliness in pop culture and media. What of the wand? And what does any of this have to do with me?
Fear not. The wand gets at least its fair share of star billing before the end.
To take a turn through pop culture, why does Harry Potter take Hagrid’s advice and seek out Ollivander’s, apart from Hagrid’s plug that “there ain’t no place better”? Harry needs a wand. He survived the attack on him as an infant, with the scar as mute but vivid testimony of its potency.
But for any serious and conscious creative-magical work (all creativity is inherently magical), he’ll need a wand. It’s simply a matter of time before we ourselves come to the same conclusion.
“I wondered when I’d be seeing you, Mr. Potter!” says Ollivander.
And as with active Grail, the wand, we learn from Ollivander’s, and elsewhere, “chooses the wizard”. [Note how tall the interior of the shop is in the video clip — the airiness and “head-space” appropriate to a wand. And it’s at Ollivander’s words “I wonder” as he goes for the third wand that we hear again the hallmark and mysterious musical theme.]
And of course, with the tradition of clusters of three long associated with things magical, the third wand’s the charm.
Franz Bardon, no slouch when it comes to personal experience, magic and occult instruction, observes in his fine text Initiation into Hermetics that
Everything that can be found in the universe on a large scale is reflected in a human being on a small scale” (pg. 31) and “A true initiate will never force anyone who has not reached a certain level of maturity to accept his truth” (pg. 55).
Again, as with so many things, truth is better treated as experimental — to be tested through our own direct experience, rather than either swallowed credulously, or rejected out of hand — both falling short of the magical quality inherent in threes. Either-or too often simply misses the point we seek.
A wand extends and sharpens the creative ability — the inspiration and clarity of East, the dawn, air, what a bird sees when it flies, the overview, the big picture, the influx of Light from the sun. Its time is spring — the perfect tool in the hand of a gardener, whose version may take the form of trowel or spade.
Consult the recent and masterly exposition Wandlore and you’ll discover a major key:
The most basic hidden secret of magic is that the wizard must go within … inside the mind, and there, encountering Hermes, lord of communication, be led into the otherworlds.
As Carr-Gomm notes in The Druid Tradition, talking of Iolo Morgannwg, the brilliant creative mind behind much of the Druid Revival, but with important teaching more widely applicable and relevant to today’s headlines,
… when it comes to working with the esoteric, we are to large extent under the influence of Mercury, or Lugh, the god of communication between human and divine worlds … But Mercury is also the god of thieves and of deception — of stage magic, and the manipulation of illusion as well as of high magic — the manipulation of consciousness and the causal world. Those who have not clarified their relationship with Mercury fall prey to both aspects of his influence, and it is then hard for the academic [or anyone! — ADW] to understand how the same person can combine genuine material with the fraudulent, how they can channel both divinely inspired insights into Druidry and complete nonsense, how they can be upright and honest and engage in deception or delusion (pg. 27).
And rather than belabor the benefits of walking a spiritual path, and also to cover a truly immense amount of ground, the end result, recorded in T. S. Eliot’s grand poem The Four Quartets, in the last line of the final section “Little Gidding“, is that “the fire [of wand and purified will] and the rose [of the Grail and the perception of spiritual unity] are one”.
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Image: Christ with compass: “he set a compass upon the face of the depth” (Proverbs 8:27)
Carr-Gomm, Philip. Lessons in Magic. Lewes, East Sussex: Oak Tree Press, 2016.
Bardon, Franz. Initiation into Hermetics. Merkur Publishing, Inc., 2016.
MacLir, Alferian Gwydion. Wandlore: The Art of Crafting the Ultimate Magical Tool. Woodbury, MN: Llewellyn Books, 2011.
Carr-Gomm, Philip. The Druid Tradition. Rockport, MA: Element Books, Inc. 1991.
For an evocative single-page note of just some of the material behind Eliot’s poem, see here.
http://blog.sciencemusings.com/2011/07/setting-compass.html
A Druid Way 