So you’ve made your way as a solitary practitioner, to the point where you know your land, the compass directions you salute, the spirits you greet and work with, the seasons, sun and moon, and the local weather-signs that signal storm or heat or simply change. You may well hold to an idiosyncratic practice that nevertheless works for you, drawn from dream, instinct, wide reading, the place you find yourself, discoveries that have proven to work, chance, ancestral memory, trial and error, divination, or direct instruction from a tree, guide, spirit, the land, another person.
If none of the foregoing sounds like you or your path — if you’re not a Druid, but Druid-friendly, or Druid-curious — nevertheless you can describe your path (and might benefit from putting such an overview into words, if only for yourself, as a record, a milestone, a signpost, a witness).
Spring, says Kipling in The Jungle Book … “the time of New Talk”
Or you’ve joined an order or grove or ritual group, you meet intermittently or regularly, you’ve settled on a basic ritual format that you spin variations on, you have your favorite festivals and ritual locations, and after a time you may start leading or writing your group’s rituals, or holding informal talks, or teaching divination, healing, permaculture, magic, and so on.
In either case, how many things can a Druid study or practice? Yes, you get the idea: the reach of it all widens far beyond the circle of the horizon.
In other words, you’re no longer a beginner at this stuff. You’re at least a “201-er” (following the numbering of university courses in many places, with 100-level classes signalling no prior knowledge or prerequisite coursework, and 200-level and above indicating intermediate and more advanced levels). You may not (ever) feel ready to write a book on what you know (though you could do so, nonetheless). You may never be approached by students eager to learn what you’ve painstakingly put together on your own (though that could happen, too). But you know enough, have learned enough, that when you act (or refrain from acting), things ripple from that choice, and you know it.
What’s next? Or what work lies ahead? And how do you figure that out?
The challenge of naming such next steps partly explains why there are so few non-beginner books and guides.
If you’ve stayed with any path long enough, and kept growing, you’ve learned how to begin taking those next steps, or — if they haven’t yet come into view — at least how to look and listen for them. You’ve also probably experienced “spiritual dryness” as well, those periods of inner drought where nothing’s kicking, and you just go through the motions like a wind-up toy. Patience is our greatest discipline and practice, says more than one spiritual teaching. Like trees and mountains, sometimes we need to weather for a while. And that can be the hardest work we do.
From the outside, even to close friends or family, it may look like we’re doing precisely nothing, when in fact we’re holding on and letting go all at once, questing for doors, gates, guides, signs, hints and clues, treading water, running in place, flexing all our limbs to stay as supple as possible, or — sometimes — dissolving into a complete funk and thinking we may just chuck it all. Heave a lifetime into the garbage bin and start fresh. Or abandon the whole project of having a project in the first place. Go fishing. Get and stay drunk, maybe for a few years. Have a midlife (or late-life) crisis. You’d run away, if it didn’t take so much energy. (Find a quiet corner and huddle there for a while, muttering to yourself. Yes, you’ve become one of those people now.)
201 is a point, or interval, where diverse spiritual traditions find considerable overlap, and the insights from one tradition can aid people in another. The most dogmatic and inflexible practitioners of any tradition usually haven’t wandered away from the home fires of their own hearths to the edges of the Forest, or into it. (You know what the capital letter stands for.) Or if they have, what they experienced there so terrified them that they fled and returned, hearts thumping wildly in their chests, determined to erect barriers, rules, ideologies, locks, guardians, gatekeepers to prevent others from enduring the same.
201 takes us into myth, archetype, confronting the self. 201, to borrow from Tolkien for a minute, drops us between the worlds of Man and Elf:
The real theme for me [in my fiction] is about something much more permanent and difficult; Death and Immortality: the mystery of the love of the world in the hearts of a race ‘doomed’ to leave and seemingly lose it [Men]; the anguish in the hearts of a race ‘doomed’ not to leave it [the Elves]. — Letters, no. 86.
To paraphrase and summarize a conversation between Elf and Man I can’t locate right now (probably from the Silmarillion, or from Athrabeth Finrod ah Andreth, the Discussion between the Elven King Finrod and the Mortal woman Andreth), “Which of us should therefore envy the other?”
Meanwhile, the Renewers of the cosmos, whoever they are, send us challenges to sweep us beyond such dichotomies. What does Life or Death have to do with the Song of Awen endlessly pouring forth through everything? To one stifling in spiritual dryness, the endless streaming of Awen all around can form part of the suffering that may accompany us during such periods. “Why is so much happening and flowing and flourishing all around me, while I sit here, a husk, waiting, endlessly, for something — anything?”
But write such things in a 201 book, and most readers would burn the damn thing, if they read it at all. Sometimes it can seem our patience and persistence have merely enlarged our capacity for suffering. And that’s really not what you want to share with anyone who casually inquires “So how’s it goin’?”!
Ubi sapientia invenitur? goes the old query. Where can wisdom be found?
If you know Kate Chopin’s “Story of an Hour” (and if you don’t, go read it right now — it’s very short, a matter of just a few minutes rather than an hour — so that the very next few phrases and sentences aren’t spoilers for you), you know that the main character, with a weakened heart, faces freedom and dies.
We’re called to live, instead.
New growth at the tips will be the most tender and sensitive, counsels the Green World.
Often the best cure is service. Not unwilling drudgery. But something worth doing. Find some way to give back, to unblock the flow of awen, of deep spirit, that has steadily been growing, pooling and accumulating, and now is a torment, because we can no longer give enough of it away, fast enough. (The cauldron is full to bursting. The weight of water in the reservoir builds and builds. Give more away, for the love of the sweet green earth!)
Instead of following a scripted plan for service (unless that appeals to you), ask for how you can serve. (Our talents can be used in ways we enjoy.) Then trust what comes, even as you test it step by step.
That, I’m still learning, turns out to be one of the bargains the universe, or the Gods, like best.
/|\ /|\ /|\
I take as my divination today an odd dream early this morning: I’m a member of a wolf pack, and my fellows have drawn me aside, possibly to be disciplined, after I am tested for truth-telling. The issue at stake, apart from truth, I don’t know. (There isn’t one?) But I feel the just authority and deserved power of my pack leader, I readily make my submission, lying flat on the ground, waiting patiently as I can, licking my chops, panting a little. At length I’m freed, though I lose the final threads of the dream and the actual issue in contention as I wake.
There’s a wooden chair in the Parliament House in Machynlleth, Wales, that bears those challenging words across the headpiece. For it too is a 
A Druid Way 
