W B Yeats The Lake Isle of Innisfree with Michael Conneely Sligo Coast Healing Centre and Air BnB
This reading of W B Yeats The Lake Isle of Innisfree is filmed at Loch Gill, County Sligo in the far West of Ireland. Michael Conneely and Maggie Pashley run a healing Centre on the Sligo Coast in the heart of W B Yeats Country on the Wild Atlantic Way. See: maggiepashley.com
I will arise and go now, and go to Innisfree,
And a small cabin build there, of clay and wattles made:
Nine bean-rows will I have there, a hive for the honey-bee;
And live alone in the bee-loud glade.
And I shall have some peace there, for peace comes dropping slow,
Dropping from the veils of the morning to where the cricket sings;
There midnight’s all a glimmer, and noon a purple glow,
And evening full of the linnet’s wings.
I will arise and go now, for always night and day
I hear lake water lapping with low sounds by the shore;
While I stand on the roadway, or on the pavements grey,
I hear it in the deep heart’s core.
The Festival of Lughnasadh is the festival of Harvest, celebrated around 1st August. Share in the preparation of all the Festivals of the ancient Irish with the Druid Forest School worldwide courses: www.druidforestschool.com/courses
Take stock: What talents have you harvested so far this year???
Honour your harvest. Honour those who support you: your Tribe. Honour the Land that supports you: your home and the sacred earth.
The Festival of Lughnasadh is the celebration of the harvest of our individual and our joint Tribal efforts in the year, so far.
The Festival of Lughnasadh is also overshadowed by the approach of winter. The Tribe has to prepare for winter as it celebrates the Harvest. The powers of Darkness must be defeated. You need your Harvest to weather any hard times in the future.
The main theme of the Festival of Llughnasadh was feast celebrating the successful reaping of benefits from the Land by the Tribe, the communal enjoyment of first fruits was the high point of the day’s ritual.
Lughnasadh combines key cosmic sacred themes of the Land and the Tribe. And for the ancient Irish, it was the transition from the culture of the Land (The Formorians) to the spirit of the Tribe (The Tuatha de Danaan), that underlies the Book of Invasions, and this was the difference between the two sides at the Second Battle of Moytura (Maigh Tuireadh), fought near our Healing Centre in the West of Ireland, in the Irish Iron Age.
At Llughnasadh, we hear the call of the new god, Llugh, that was the catalyst for the members and the gods of the Tuatha de Danaan, to value the manifestation of the special and individual skills of each of them, and thus be able to use individual and very special crafts and skills to defeat the more cloddish, vicious and less civilised lower-consciousness Formorians.
We each incarnate to burn negative karmas, and also to develop and manifest our own special unique special skills. Llugh is the catalyst for this. He thus calls us to bring in the harvest of our talents at Lughnasadh.
And so at Lughnasadh, a key theme of any celebration is recounting the call of Llugh for each member of the Tuatha to name and bring in his own special talents, as at the Second Battle of Moytura that the Tuatha fought against the dark Formorians above Loch Arrow, near here.
The issue is also our personal sovereignty. For the Tuatha de Danaan, their victory at the Second Battle of Moytura was yearly sealed by the annual mating of the War Goddess the Morrigan and the Good God, The Dagda, both standing astride the River Unshin where it flows from the Loch, to wend its way to its mouth at the Atlantic Ocean near Carrowmoor. Thus the sovereignty of the Tribe and its Land was sealed.
The issue is also about reverencing and relying upon the Goddess of the Land, she who provides, she who now rules as Queen of the Harvest.
And the Festival of Lughnasadh also calls us to value skills of communication, creative thought and breakthrough, just as Llugh used eloquent oratory to call each member of the Tuatha de Danaan to value themselves and their individual special skills. And thus the Celts linked Llugh to Mercury, but of course, there is also a lightning, revolutionary, fore-front creative Uranian dimension to him too!
And it is these words that inspire the people, win the Goddess for the Tuatha are the people of the Goddess Danu and the actions the words inspire that defeat the cruel blinding heat of the Sun, that defeat Balor: Balor of the evil Eye.
The Three Cauldrons Spiritual Vision Work of the Ancient Irish Druids
The Three Cauldrons Vision work, also known as the Cauldrons of Poesy, is a supreme and wonderful healing and empowerment meditation and ritual of the ancient Irish Druids. It was preserved in a later medieval surviving manuscript.
We envision The Three Cauldrons with our body: abdomen, heart and head. These were called the Cauldrons of Poesy.
We use The Three Cauldrons to develop our good physical health, the mature and creative use of our emotions (including our most difficult emotions) and above all our Wisdom.
And when we attain our own special sort of mastery in all three of The Three Cauldrons, in all three of these areas of our life, in this incarnation, only then can we express our own especial spark of creation: Fire in the Head.
The aim of this vision work ritual is to achieve full creative expression of our special reasons for being here this time.
Here are three Videos working with the Cauldrons of Poesy:
The Druid Forest School is based in the far West of Ireland near Ben Bulben, Knocknarea, Carrowmoor, Carrow Keel, the Caves of Kesh, Loch Arrow and the site of the Second Battle of Moytura. We share the deep wisdom of the many facets of the Druid mystical practice of the ancient Irish and their sacred heritage such as the Cauldron of Poesy, the Well of Segais and the Cup of Cormac.
This Worldwide Course aims to work with key practices aimed to develop transformative understanding into the path of the Ancient Irish Druids.
You are sent information sheets and an audio about each practice or topic of your choice.
You thus embark on a journey of healing and empowerment and vastly develop your insight into yourself and your life.
We look forward to hearing from you: www.druidforestschool.com/courses
Why Not View some more Videos from The Druid Forest School whilst you are here ?
The Druid Forest School - The Cauldrons of Poesy
A sign from Manannan - God of the Sea of the ancient Irish
The Mists of Manannan, God of the Sea for the ancient Irish
The Tides of Manannan : Work with the Druid Forest School
Journey to meet Manannan the ancient Irish God of the Sea
Learn the Druid Path of the Ancient Irish: Worldwide Course
Meet Brigid, the Great Goddess of the Ancient Irish
DFS Dagda Contact
Contacting The Morrigan with the Druid Forest School
Contacting the Gods and Goddesses of the ancient Irish
The root spirituality of the ancient Irish Druids : Druid Forest School Course
Meet the Gods and Goddesses of the Ancient Irish : The Druid Forest School
We are coming up to the Festival of Imbolc, and I have been sending out suggestions about preparing for the Festival as part of my worldwide Druid Forest School. And so the issue of ‘how do you create sacred space?’ arose in my mind.
I myself feel happiest with genuine and authentic attunement to the place where workings are to be held. I feel this is a beautiful and healing way to prepare to celebrate a festival of do a vision journey etc.
What are the energies of the rocks?
What are the energies in the trees?
What are the energies in individual trees?
What are the alignments to the Sun to sacred energy places in the neighbourhood?
What are the energies from sea or river?
What are the energy flows in that particular place?
Have beings implanted special spiritual energies there to assist our evolution and spiritual growth? (and indeed, have dark or hostile energies been left in the land)?
And, having done the attunement to place, then I would feel happy to do the great healing and empowering workings and unforgettable vision paths of the particular Festival or other event.
I personally feel I have left behind use of the cast circle to create sacred space for ritual. This is because I do feel it is dualistic, and it is imposed on the sacred land itself. I feel it carries dualisitc energies of ‘good inside’ the circle and ‘bad outside the circle’, and so this carries all the risks of scapegoating, of dualistic conscious, of ‘banishment mentality’ and even power-stealing. The practice of the casting of the circle actually came down to the neopagan working in the modern west through kabala – and kabala drew on the sacred spatial practice of the ancient Jews at the time of Exodus.
The point is that the ancient Jews were wandering in the wilderness. They were disconnected from the land. And so, the sacredness was wherever they parked the Ark of the Covenant on any particular day in their banishment wandering of Exodus; it had nothing to do with the inherent sacred energies of the place.
Indeed, the Exodus Jews left a legacy of graded sense of sacredness. The holiest was inside the Holy of Holies, where the ark of the Covenant was lodged for the day. This was so holy an area that only the High Priest could enter. And indeed, in the case of the Temple in Jerusalem, the High Priest alone could enter the Holy of Holies, and he only on one day per year.
But I feel instead, it is important not to impose a sense of sacred space onto the land: it is more beautiful, healing and empowering to open yourself to the sacredness of the land where the ritual is taking place.
My background in writing this, is that I completed a five year field study based at Bristol University: a social anthropology or ‘ethnography’ of spiritual forms new to the modern west. The method of Ethnography was created by Bronislaw Malinowski during the First World War, and its method involves living in in the communities or institutions one studies, and – most importantly – giving the people studied their own voice.
So, relevant to the issue of sacred spatial practice, whilst completing this five-year ethnography, I studied in Glastonbury a Wiccan Coven, a Druid grove within the Fellowship of Isis, as well as a shamanic group, several Buddhist centers of different types and a Hindu Ashram, plus a Utopian Community: a Bender Site (tread lightly on the Earth). And it was here that I did this study of sacred spatial practice. And now that I live and work in Ireland, I am glad to share the understanding I came to through my Druid Forest School worldwide courses.
These are very caring courses. When you have completed a piece of work, you email me how you got on. I then reply to you and we hold discussion.
Maggie and I also run a Healing Centre in the West of Ireland with linked airbnb, so you can come to this sacred land in person as well. See: http://maggiepashley.com/ http://www.foxfordairbnb.com/
Enrol on my Druid Forest School worldwide Course and Meet The Dagda – the Good God of the Tuatha de Danaan and the ancient Irish
The Dagda (also called The Dagdha) is such a source of power, love and beauty to have in your consciousness, in your life. He is the supreme Good God of the ancient Irish.
His energy is so generous; he has a cauldron of plenty. Can you approach this great being and tell him you deserve plenty? But he is also a warrior and he has a great club: one end of which give life, the other end gives death. And he is a being of great harmony: the playing of his harp controls the unfoldment of the seasons all in correct time and date.
The Dagda is one of the great gods of the ancient Irish, the Sidhe. You can study the epics and hear how these great beings incarnated. They are Gods who formed the world: they formed it with a mission to pursue. They are Gods who imbued certain exalted spiritual healing places with their especial sacredness so as to evolve the world to higher consciousness and special skill and beauty.
And in their human form, as the epics record, they were Gods of special skill and beauty, the Gods of the Tuatha de Danaan. So, when the Milesians invaded Ireland, the manuscripts tell how the Tuatha retreated to the mounds and barrows, refusing to sully themselves any longer where they could not be appreciated. And now they wait until the time is right for their return. the human world did not appreciate their great energy nor their special skills.
But at the time of the Celtic revival a hundred years ago, their divine beauty and qualities were seen once again, and now is the time to bring these great beings more fully into human appreciation.
Learn the true greatness of The Dagda. Learn the true meaning, also, of his relationship with the great Goddess of the ancient Irish: The Morrigan, their ethical War Goddess, the Defender of your Sovereignty. Learn also the deep magic and power: What is the meaning of the yearly mating of The Dagda and The Morrigan that the epics record occurs every Samhain astride the River Unshin whose mouth adjoins the Samhain aligned site of Carrowkeel in the far west of Ireland?
You can follow this wonderful course worldwide on line, or you can come to our Healing Centre and its airbnb as well, as part of your study.
The course is extensive. The spiritual practices are clear but powerful. The tutor support is always totally caring. Enroll on my worldwide distance learning course. Meet The Dagda. Imagine what power, healing and beauty it will bring to you to stand before the Dagda, to meet him, to receive his energy and gift!
When enrolling, please email me your email address for correspondence, as well as your astrological natal data: date, time and place of birth – as a very special bonus I include commentary from your western and your Vedic astrology.
Our Mind, the Nine Elements and The Well of Wisdom
I’d like to share the valuable and perceptive work of a druid student of mine who was working with the nine elements of the ancient Irish Druid, and I’ll paraphrase her report on her valuable vision work: She was working with the mind, and the sense of cosmic man, how we are a microcosm, how we connect to everything: whatever you do to part of the web you do to all of the web. And this is what came through vision-journeying about the well or mind for the 6th element of the duile: the mind; The well: ‘there was a strong feeling of going into a well or the mind. I started to experience some interesting events. One of them was me walking along a path and there were signs along it. Each sign had a word, and I had felt that the words linked to phrases. Each phrase was connected to a subject, so I had felt like the well is about the well of knowledge. The mind can expand as well as recall memories about one’s life.
I feel that the journey was about searching within my mind for answers. I feel that the well is about a need to connect to understanding oneself on many levels. The web of life, is a phrase that had come to mind as I did my journey. There was also a sense of the feeling of expansion not only spiritually but also mentally. Learning and evolving as a person is what I am doing, for me, it’s a path that I am on. I feel that I am always learning. I then returned back to my center.’She likened the mind of each one of us to the Well of wisdom. Yes, we all have our own Well of Wisdom, and it connects to the great Well of Wisdom,
This journey gets to the heart of this course, clearly experiencing how we are made up of elements and that we are each the cosmic man connected to the Universe.
Of course this is the way intuitive people tap into knowledge they couldn’t possibly have otherwise, like in Tarot and Divination and Kinesiology which my partner Maggie uses so successfully in her worldwide healings.
In the ancient spiritual path of the Irish Druids, which draws on even more ancient Stone Age spiritual knowledge and sense of sacredness of place, there’s the Well of Segais (also called Connla’s Well and the Well of Nechtan). It has nine sacred hazels of wisdom surrounding it, blooming and fruiting in the same hour. Knowledge and poetic inspiration is received by eating the hazelnuts that fall into the well, through drinking the well water when the hazelnuts fall in, or through eating the salmon. The well was accordingly the great destination of poets and philosophers.
But the most ancient myth has it that the goddess Boann, Goddess of the river Boyne by which New Grange anciently stands, approached the well in the wrong way because she did not understand the truth of what she was seeking and handling – like so many spiritual teachers. The legend expresses this with the image that she circled it three times anti-clockwise rather than sunwise, causing the waters to rise up and rush to the sea, becoming the River Boyne. Because her consciousness and actions challenged the power of the truth of the well, this caused the waters to surge up violently and rush down to the sea, creating the Boyne. In this catastrophe, she was swept along in the rushing waters, and she lost an arm, leg and eye, and ultimately her life, in the flood.