> [!quote] Morgan Daimler. Pagan Portals - Brigid: Meeting The Celtic Goddess Of Poetry, Forge, And Healing Well (p. 37). > Brigid was the patron Goddess of Leinster in Ireland historically, and her worship has spread far afield from there (Clark, 1991). Kildare in Leinster is strongly associated with Brigid, through the saint who was said to have founded a church there; the name Cill Dara means ‘oak church’ or ‘church of the oak’ and from this some people associate the oak with Brigid. In The Triads of Ireland, Kildare is called ‘cride Hérenn’ the heart of Ireland (Meyer, 1906). There is a part of me that wants to talk about the history of Kildare and the Abbey that once graced it, but something else burns in my mind and heart. As a practicing Christopagan Druid, I spend a lot of time thinking about the Oak Wisdom and how it relates to my faith. The phrases "Church of the Oak" and "Oak Church "resonate within me in a way that few phrases ever have. Ever since I read John Shelby Spong's Why Christianity must change or die all those years ago, I have contemplated one of the questions he asked, "What should we call this new church?" With so much change needed to the institution, what should it be called? I love the word [[Hallowstead]], for the place we perform the work, but it isn't the name for the movement or the institution. We are fighting against the Imperial Church, but we need a name for what we are fighting for. What better name could there be than the Church of the Oak, or Cill Dara. Don't misunderstand, this shouldn't be the name of a denomination or institutionalized church with a hierarchy or membership. Honestly, outside of Kildare itself, it shouldn't be the name of a church at all unless it is solely dedicated to St Brigid of Kildare. What I am talking about is the name for at least one force actively opposing the Imperial Church. # What is the Oak Church? The Church of the Oak is born from the soil of this good earth and watered with the wisdom of the Oaks. It is the Pelagian Church that finds grace in the earth and seeks sacredness in this world as much as the next. It is also the church of the Druids, the Oak Wise, who seek to follow the One Life enlivening the world. I envision the Oak Church as a loose community of those who are called to the work of Gathering, Healing, Creating, and Justice Making in accord with nature in the tradition of Christ Jesus. Not all of them will be Christians or even Christopagans, but are united in our work in the [[2- The Green Ray of Nature|Green Ray]] of Nature, [[1- The Purple Ray of Devotion|the Purple Ray]] of Devotion, and the [[3- The Orange Ray of the Great Work|Orange Ray]] of [[the Great Work]]. We are united in Spirit, though not united in structure, since the Grove will grow diversely in different regions. My grove will not be a universal Grove, and none of them will be. One of the most important things we learn in the Oak Wisdom of Druidry is that acorns harvested from the same tree will grow differently depending on the soil, climate, and particulars of the location in which they are planted. This is true for all wisdom and knowledge that grows into and from a community. If we can hold on to this understanding as we tend to the growth and development of the Church of the Oak, we will build something greater than the Imperial Church ever could. # A Dream of the Oak Church Beneath the ancient oaks, where roots run deep, The faithful gather in the sacred grove, Their prayers rise on the holy breeze, In unison with earth, and sea, and the endless sky, walking in the name of Christ and of their gods,^[Micah 4:3-5] born from water and flame,^[John 3:3-8] entwined in Light, Standing tall against the empire’s iron rule, Defiant in its love of God and in nature’s grace. The cross, once rugged, now adorned with leaves, Lifting up the Son of Man, the Son of God, Like a brazen serpent on the staff to heal,^[John 3:10-21] And all who seek its shelter find their home. No gilded throne, no crown of power, But the wisdom of the oak, the ash, the yew, And reverence for all the gods and One, Who walk beside the humble and the bold. The Imperial Church, with steeples high, Sought to subdue the ancient ways, to bend The hearts of those who danced beneath the moon, To force them to their knees in cold stone halls. But the oak stands tall, its branches reach wide, Embracing all who seek the sacred grove, Where Christ and Brigid, hand in hand, do bless The union of the old and new as one. And so the Church of the Oak endures, A beacon in the night, a voice of peace, Its triumph not in war, but in the hearts Of those who find their solace in the earth. The empire’s gold shall tarnish, its lie revealed, But oaks grown tall, their leaves return every spring, And those who worship here shall always know The strength drawn from roots that touch the stars. If we are going to share a dream of an Oak Church, we need to have a vision of what could be. This is not the only way this idea could grow, but is an extrapolation of the most universal aspects of our Grove. It is a taste of the Church of the Oak we could grow together. ## The Gate with Three Keys > [!triad] > Three keys ever unlock the gate of wisdom: all compound things are impermanent and unsatisfying, all paths reveal ever-changing and interconnected being, and Sabbath^[Sabbath is the Anglicized form of the word Shabbat (שַׁבָּת) which means "to cease" and "to rest", as a principle, it is related to the Buddhist concept of Nirvana.] is enlightened rest. These three keys are derived from the three Marks of Existence or three Dharma Seals from Buddhism. Personally, I cannot see a future for faith in this world without the Buddha as a guardian and teacher to protect us from the worst aspects of our nature. Even at its loftiest heights, Buddhism is rooted in the psychological and grounded mystical understanding of our relationship with ourselves and with everything else. The three Marks of Existence are three universal truths that mark all things. As the three Dharma Seals, they help us sift wisdom from sophistry. To me, they are the three keys to wisdom, helping us to unlock the truth in a world of chaos and greed. They are both a checklist to weed out false ideas and invitations to seek wisdom. ### The Key of Impermanence > [!triad] > Three lessons of Impermanence: the face of the moon, the course of a river, the life of a leaf. Impermanence, anicca (Pāli) or anitya (Sanskrit), simply means that all things end, change, or transform. A baby transforms into a child, a child into a teenager, a teenager into an adult, an adult into an elder, and elder into an ancestor. The phases of the moon change, as do the seasons. Nothing stays the same forever. This goes for our understandings of God, science, and politics. Nothing is ever finished, nothing is ever complete. The fallacy of permanence tempts every person, tradition, organization, and state, deluding us into believing either the way things are is how they have always been, always will be, or both. Our attachment to the illusion of permanence and aversion to change is a major cause of suffering. The only way to reject the changeable nature of the world and life is to embrace fundamentalism, fascism, and authoritarianism where we adopt the lie that either change isn't happening, can be stopped, or can be undone. It cannot. When we accept the impermanent nature of reality, then we can actively choose what type of change we want to work for. Impermanence unlocks the path of cultivating the future we want to see. It makes us mindful of the seed we plant, the growth we nurture, and the weeds we pull out. ### The Key of Interdependence > [!triad] > Three images of the self: a reflection in a river, a voice in the wind, a woven thread. Interdependence or No-self, anattā (Pali) or anātman (Sanskrit), means that nothing has a separate or independent existence. Like everything in existence, the self is not a fixed, independent entity, but a fluid and interconnected part of the greater whole of creation. Just as a tree is not separate from the earth that nourishes it, the sun that feeds it, or the wind that carries its seeds, we are not separate from the divine and natural web of existence. The self is a collection of parts, experiences, thoughts, and feelings that arise and pass away, much like the changing seasons. By embracing No-self, we learn to release our attachment to the ego and the illusion of separation, allowing us to become more attuned to the sacred rhythms and cycles of life. ### The Key of Liberation > [!triad] > Three gifts of a liberated soul: a deep well, a steady flame, a boundless sky. Liberation, or Nirvana, is possible and is the counterpoint of impermanence. Nirvana literally means "blown out" or "extinguished." It refers to the ending of the fires of greed, aversion, and ignorance. This is our voyage to find Emain Ablach, Emain of the Apples, where the tree of the silver branches with white flowers grows and the birds in its boughs sing with one voice the holy hours. May we not get stranded on the Isle of Joy or drawn in by the yarn to Tír inna m-Ban where the events of life distract us so we lose all track of time. So, like Bran, may we seek the sign of Emain. > [!quote] [Voyage of Bran 6:9-10](https://sacred-texts.com/neu/celt/vob/vob02.htm) > 'Unknown is wailing or treachery > In the familiar cultivated land, > There is nothing rough or harsh, > But sweet music striking on the ear. > > 'Without grief, without sorrow, without death, > Without any sickness, without debility, > That is the sign of Emain — > Uncommon is an equal marvel. ## The Acorn of Mary, Mother of God > [!triad] > Three blessings of Mary, the Mother of God: an Immaculate Heart, a loving embrace, a crown of stars. Mary, Brigid, and Jesus are at the heart of Christopagan Druidry to me. Our relationship with Mary is the pearl of great price^[Matthew 13:45-46] that opens our way into the Kingdom of God. Mary is the root of Jesse, our earthly mother, crowned with [[Divine Wisdom]]. When the Holy Spirit brings the seed of the Tree of Life into the fertile soil of our hearts, we must treasure it as the sacred acorn that it is. Like in the parable of the mustard seed^[Matthew 13:31-32] the roots of this tree grow deep into the good earth connecting us with all life. The branches of her tree reach up into the heavens, and the fruit of this tree is Jesus Christ. Part of our devotional spirituality is tending this tree. ## The Water of Awen > [!triad] > Three gifts of Awen: the spark of inspiration, the flow of wisdom, the gift of prophecy. Awen is a seed passed from storyteller to audience. It is a divine breath, a flow of creativity in the world. Awen is the water feeding the grove and giving it life. This is a devotional view of Awen, which is vital to connecting with the stories, the community, and the Awen itself. This received inspiration gives us the strength, courage, and hope to participate in the community and do the work of Druidry. The difference between Awen and other forms of inspirational work, is that Awen is infectious and encourages people to join in or take action rather than to passively consume the material just to feel better. Druidry is something you do, a practice you work on. Druidism would be something you think about. Maybe we need to coin the new word christianry to embrace this idea. The power of the Oak Church is when we learn to tap into this Awen directly and not just receive it from others. This leads to the circular organization of the Church of the Oak rather than the top down, vertical model of the Imperial Church. ## The Work of the Five Powers > [!triad] > Three shields forged through the Five Strengths: the root of wise faith, the flaming sword of mindfulness, the focusing light of wisdom. [[0- The Five Spiritual Faculties|The Five Strengths]] (Sanskrit, Pali: pañcabalā) are one of the Buddhist lists of bodhipakkhiyā dhammā (Pali) or bodhipakṣa dharma (Sanskrit) or "qualities conducive to awakening." More than that, they are the spiritual powerhouses fueling our work, practice, and life. They are the means through which we will perform [[The Great Work]], the restoration of the world. ### The Power of Faith > [!triad] > Three stages of faith: the seed of trust, the tree of confidence, the fruit of devotion. [[1- Faith|Faith]]/Conviction (saddhā bala) is our commitment to the practice and the trust we have in the work. It is confidence we build through action. Faith is practical. It is not a feeling In the Church of the Oak, we are reclaiming the idea of Orthopistis from the Wesleyan notion of an assent to a set of beliefs, transforming into a confidence of the efficacy of the practice and work. It no longer means "Righ Beliefs." but returns to the literal meaning of "Right Faith." This Right Faith is the practical trust and confidence we build through the experiences and beneficial effects that result from our actions. It is judging our works by their fruits and not their point of origin or the antiquity of their claim. ### The Power of Effort > [!triad] > Three fires of effort: the ember of resolve, the flame of persistence, the blaze of accomplishment. Energy/[[2- Effort|Effort]]/Persistence (viriya bala) could also be translated "heroism" or "enthusiasm." It is the sustained action to overcome the unskillful ways (akusala dhamma) holding us back from living our best lives and restoring the world toward perfection. This Effort is a reclamation of Orthopraxis (Right Action). In the Church of the Oak, Right Action is fed from our Faith, and is not reliant on a list of proscribed activities. Each person's Right Action will differ from another. Just as each of us is a different aspect of the Body of Christ, every one of us has to learn our skills, talents, and find our own personal calling (vocation) to the work of our heart. ### The Power of Mindfulness > [!triad] > Three guards of the well of mindfulness: a vigilant watchman, an ardent sage, a gentle disciple. [[3- Mindfulness|Mindfulness]], Sati (Pali) or smṛti (Sanskrit), literally means "memory," and is a call to remember to observe. It is observing the state of the heart, the mind, and the world around us in a present and clear way. It only takes a few breaths to return us to a state of Mindfulness and cure the poison of heedlessness. It is the answer to the call of God, "hineini (הנני)," "I am here." This mindfulness is the foundation of Orthokardia, or Right Heart in the Church of the Oak. It helps us fulfill the admonition, "Keep your heart with all diligence, for out of it is the wellspring of life (Proverbs 4:23)." It is the cure to the poison of Orthonomos (or Orthonomy), the "Right interpretation of the law" instilled by the Imperial Church, "For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death (Romans 8:2)." Right Heart born from Mindfulness is a matter of conscience and debate. It doesn't arise from blind (heedless) obedience to law, ethics, or morality, but from the engaged, mindful quest to turn the heart, mind, and spirit, and thus our actions, from works that consciously or unconsciously bring harm to ourselves and others without the judging condemnation of those who have yet to be persuaded by the argument. ### The Power of Concentration > [!triad] > Three sources of concentration: roots in heaven, clear eyes, and balanced steps. [[4- Concentration|Concentration]], Samādhi (Pali and Sanskrit), is a state of nondual consciousness, meditative absorption, or contemplation. It is undistracted focus. Concentration is fueled by Mindfulness. This is how we: > [!quote] [Tao te Ching, chapter 63](https://en.wikisource.org/wiki/Translation:Tao_Te_Ching) > Act without act, > Work without work, > Taste without taste. In the Church of the Oak, concentration corrects the poisonous understanding of Orthopathy (Right Feeling) that corrupts so much of our culture today. From faith, we learn to trust the work. Through effort, we learn the actions we could and should take. In mindfulness, we learn about the internal and external condition of the world. With concentration, we know or feel the action to take, entering a flow state where we are indistinguishable from the action we perform. This is not being defined by our work, but melding into it so it is both who we are and what we do because our faith, effort, and mindfulness have led us here. We grow into a state where we can trust our intuition and feelings to guide us to be the action at the moment. In this state, insight arises, leading us forward to wisdom. ### The Power of Wisdom > [!triad] > Three roots of wisdom: studying the way, experiencing life, living God. [[5- Wisdom|Wisdom]], Prajñā (Saskrit) or paññā (Pali), means understanding, insight, intellegence, and wisdom. It is the depth of our comprehension of the [[#The Gate with Three Keys|Three Keys]]. We delve deeper into wisdom through the [[Via Positiva]] or Way of Bliss, [[Via Negativa]] or Way of Silence, [[Via Creativa]] or Way of Creativity, and [[Via Transformativa]] or Way of Transformation of [[What is Creation Spirituality|Creation Spirituality]]. In the Church of the Oak, this is the true understanding of Orthodoxy, or "Sound Doctrine" that arises from practice and an engaged process of Elu v’Elu, the vigorous discussion and debate ("machloket l’shem shamayim," "arguing for the sake of heaven") that recognizes "‘Elu v’elu divrei Elohim chayim," "these and these, are the words of the living God." True Orthodoxy isn't about being right, it is having the well-ordered discussions where we seek the truth together realizing we are each only seeing a part of the whole. True Orthodoxy is a debate, not an answer. Declarative answers and certitude are the tools of control used by the Imperial Church so those they oppress abuse each other, so their work is done for them. ## The Two Laws >[!quote] Matthew 22:36-40 - WEB > 36. “Teacher, which is the greatest commandment in the law?” > 37. Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ > 38. This is the first and great commandment. > 39. A second likewise is this, ‘You shall love your neighbor as yourself.’ > 40. The whole law and the prophets depend on these two commandments.” That last verse is the most important one. "The whole law and the prophets depend on these two commandments." That means that they are the foundation of our ethical/moral work and practice as well as our prophetic work to interfere with injustice. This is why we work for social justice and equality for all. We don't want others to tell us our gender or our role is society, so why should we force them on others? God is the One Life. "‘For in him we live, and move, and have our being.’ As some of your own poets have said, ‘For we are also his offspring (Acts 17:28).’" So we should love all of creation with all our heart, mind, and spirit. In so doing, we love our neighbor as ourselves. ### The Law of Loving God > [!triad] > Three offerings of Love to God: surrendering a compassionate heart, living in justice, and walking humbly. Love of God and devotion to God isn't just prayer and [[ritual]]. It can be, but devotion to God is also shown through our compassionate actions, our struggle for justice, and the way we live our day to day lives. The Imperial Church has worked hard to convince us that God is locked in a building with a brigade of clergy between us and the Holy One to protect the sanctify of the Divine. Is the real presence of Christ in the Eucharist? Yes, but Christ is also in nature. The Cosmic Christ is the One Life that holds the universe together.^[Colossians 1:17] In the Church of the Oak, we show our love and devotion to God at the [[Hallowstead]], but also in the streets, in our lives, and in our relationship with nature. Devotion to God is not just a prayer or a ritual, it is all our relationships. ### The Law of Loving One Another > [!triad] > Three scenes of neighborly love: the mirror of empathy, the hearth of generosity, and the well of compassion. Compassion is the second of the Great Commandments. As Jesus said, "Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets (Matthew 7:12. cf Luke 6:31)." If we wish to be treated fairly, we treat others fairly. If we want justice, we act justly. The same is true for kindness, honesty, and any other good thing we want in our lives. It is the heart of why we speak up for the oppressed. Therefore, we speak up for peace, for equality, for economic freedom for the poor, reproductive justice for all people, and equal rights for all people regardless of race, ethnicity, creed, gender identify, or sexual orientation. In the Church of the Oak, we not only serve our communities, but we are the prophetic voice for justice wherever our voice is needed. ## The Seven Roots of Druidry > [!triad] > The Three Whispers of the Oak Wisdom: the root’s counsel, the branches reach, and the leave's cycle. There is no one definition of Druidry as it has developed from the John Aubrey's spark in1649. The most important thing we can agree on is that Druidry is the art or practice of a druid. That is why we call it Druidry, not Druidism. These are the Seven Roots of our Druidry, drawn from the historical and revival tradition. They are not intended as a statement about how all druids should practice. It is a place to start for those new to Druidry, and the rubric through which we will teach Druidry ourselves. They are not beliefs, they are practices and relationships that define our Druidry. ### The Root of Awen/Imbas > [!triad] > The three voices of Awen: the whisper of creation, the song of awakening, and the roar of transformation. The primary root of Druidry is the Awen, the breath of creation flowing through the cosmos and inspiring art and action. We cannot prove that the ancient druids had a concept of Awen (Welsh) or Imbas (Irish) in their mystagogy or practice. We see it in the Bardic traditions in Wales and Ireland that descended from them. This thread of Awen connects our modern Druidry to its ancient counterpart, and will continue to inspire our work and practice in the future. Our relationship to the Awen connects us to our ancestors, the lore, and living tradition we are building together. ### The Root of the Truth of Sovereignty (fir flathemon) > [!triad] > Three right relationships of the truth of sovereignty: the wholeness of self, the honor of the land, and the equality of the living. > [!triad] > The three powers of the truth of sovereignty: the healing of blemishes, the restoration of life, and the return of justice. The Truth of Sovereignty (fir flathemon) is the words that heal and set things right. It is the requirement to act in accordance to the truth as best as possible and to admit when we are wrong, then correcting our ways. This truth is rooted in our relationship with our Anam or spirit, and the goddess of the land. Since no one can speak for the goddess of the land since no one can speak for any spirit with perfect clarity, it is a truth we have to negotiate through our interrelations with ourself, the land, and all the living beings. One must remember, this kind of truth must be learned through relationship and experience. It cannot be written. It cannot be dictated or sold. It is the lived and living truth we develop in ourselves and in our communities. It is important to note, the Truth of Sovereignty is not a substitute for science, history, or the empirical knowledges, though it studies them. If anything it respects the sovereignty of those who have dedicated their lives to the study of medicine and the other sciences to discern the complex data that is beyond our ken. Truth, wisdom, understanding, and knowledge are complex. The Truth of Sovereignty leads to wisdom and understanding, but not knowledge. ### The Root of Many Lives (Palingenesis) > [!triad] > Three journeys of the Anam: the dances of the seasons, the walks of life, and the journeys to foreign lands. Alexander Polyhistor, Julius Caesar, and Diodorus recorded that the ancient Celts believe in the soul's immortality and that, after several years, would return to a new body. I don't think all druids have to believe in the transmigration of the soul, but these roots are not about belief, but the art and practice of Druidry. The many lives we live are not limited to what happens after death. Since the Greek writers compared this idea to the teachings of Pythagoras, it might be best to call this Palingenesis, or "being born again," as the Pythagoreans called it. Palingenesis resonates with the notion of being born from above, but the word palingenesia only appears twice in Scripture. In Matthew 19:28, it refers to Judgement Day and Titus 3:5, where it refers to our regeneration by the Holy Spirit. Instead of getting bogged down in the questions of the afterlife, we should, for now, focus on this constant regeneration and new birth we experience throughout our lives. These many lives are the stages of life, birth, childhood, adulthood, elderhood, death. The may be the various vocations we can adopt throughout our lives, conversion, graduations, profession, ordination, marriage, and parenthood. They could be the many personal rebirths that we have after tragedy, illness, disability, or liberation. In the Church of the Oak, we recognize, commemorate, and sometimes solemnize the many rebirths we have in this life, not just the ones between bodies. ### The Root of Many Turnings There is no all-encompassing wheel of the year in Druidry, instead we have several wheels within wheels turning all the time. There is a Wheel of the Day, the Week, The Moon, the Solar Festivals, and the Fire Festivals. For now, we are going to focus on three of them, the Moon, the Sun, and the Seasons. #### The Cycles of the Moon > [!triad] > Three prizes of the moon's turning: the crescent's promise, the full moon's glory, and the dark moon's wisdom. There are many ways to count the phases of the moon. One of the greatest dangers of the spiritual life is when we overcomplicate things to the point of overwhelming ourselves. We actively commemorate four phases of the moon and associate each to one of the Four Paths of [[What is Creation Spirituality|Creation Spirituality]]. The Third Quarter Moon is dedicated to the [[Via Positiva]]. It is a time of awe, wonder, and connecting to our ability to savor life. The New Moon is dedicated to the [[Via Negativa]]. It is a time of silence, reflection, openness, spaciousness, letting go, and letting be. The First Quarter Moon is dedicated to the [[Via Creativa]]. It is a time of creativity, creation, birthing, and greening. The Full Moon is dedicated to the [[Via Transformativa]]. it is a time of transformation, justice making, celebration, and healing. Theses are not the exclusive times for these themes in our lives, but a reminder to connect, reconnect, and practice them. #### The Cycles of the Sun > [!triad] > The three gates of the sun: the slumbering dawn of yule, the twin gate of day and night, and the sweltering dawn of midsummer. The Wheel of the Sun connects us with the seasons and the cycles of life. They root us into nature. Yule/Alban Arthuan (around December 21), the Light of Arthur or the Bear, connects us midwinter. It reminds us of the birth of the Child of Light and our dreams for the return of spring. Alban Eilir (around March 21), the Light of the Earth, connects us to midspring. On this day, we celebrate the new life in the world. Midsummer/Alban Hefin (around June 21), the Light of the Shore, connects us to the glory of the fertile land. On this day, we celebrate the fullness of the light and the lushness of the earth. Ingathering/Alban Elfed (around September 22), the Light of the Sea, connects us to the glory of our mother earth. On this day, we celebrate the harvest and care of the earth. These four dates take us on a journey every year with the sun. Into the bear-place, the darkness of winter, where the Child of Light is born. Under the Light of the earth, we watch this new life grow. At midsummer, we enter the light of the shore, where we gather our blessings with thanksgiving. Then we set forth on the Light of the Sea, like Bran before us, to search for the island of the Tree of Life. Then we return the bear-place to start the journey again. #### The Cycles of the Seasons > [!triad] > Three gifts of the Fire: blessing the new, opening the gates, harvesting the yield. The Cycle of the Seasons or the Fire Festivals are the Wheel of Devotion which connects us with our ancestors, guides, guardians, and gods. The first festival is Samhain (November 1-3), and begins our spiritual new year. Samhain /ˈsɑːwɪn/ is the last of the harvest celebrations. In some regions, the last crops on the fields are left for the Cailleach. It is the beginning of Winter. We make offerings to the ancestors and connect with them. Peace is declared, and gathering and feasts are called. The Souls of the dead return home on November 2nd. The second festival is Imbolc (February 2), and guides us to seed our hopes and dreams into the world. Imbolc /ɪˈmˠɔlˠɡ/ is focused on the family, the home, and [[Brigid]]. It is a celebration of new life. Imbolc is the beginning of spring. The third festival is Bealtaine (May 1-3), and is a time of new birth. Bealtaine /ˈb(j)ɒltɪnə/ is the beginning of summer where the otherworld opens and the spirits are close to us. It is the counterpart of Samhain, and in our practice is dedicated to the Dagda. The fourth festival is Lúnasa (August 1) and is a time for gathering, games, and harvest. Lúnasa /ˈluːnəsə/ is the first harvest festival and a celebration of first fruits. We give thanks to the spirits for protecting the harvest. Lúnasa is the festival started by Lugh to commemorate his foster-mother, Tailtiu, who sacrificed herself for the fertility of the land. ### The Root of the One Life > [!triad] > Three Manifestations of the One Life: the pulse in the stone, the dance of the waves, and the voice in the wind. The One Life is God, HaMakom Chiuteinu, the Place our Aliveness. It opens us to an animistic understanding of nature and the cosmos. The One Life is the belief that all things: living beings, plants, rocks, rivers, and even the stars, are imbued with spirit and are interconnected through a single, universal life force. This One Life is the sacred thread that weaves together the entire tapestry of existence, where every element is a manifestation of the divine. It opens our eyes to see the world is alive, and every part of it deserves respect and reverence, as each contributes to the balance and harmony of the whole. By recognizing this interconnectedness, we seek to live in harmony with nature, honoring the spirit within all things. We use the words panentheism and animism interchangeably. The word pantheism tends to feed the ego, with people thinking too much about the notion, "I am god." Panentheism teaches us that God is in all things and all things are in God, which reminds us that the whole of the Godhead is not in any one thing, even if the Fulness of the Godhead is. The One Life teaches us to commune with the land, where sacred groves and natural features are seen not merely as symbols, but as living entities with whom one could build a relationship. Life is relational. We are all interconnected in the One Life. ### The Root of The Ancestors > [!triad] > Three currents of ancestral honor: the stream of memory, the forge of tradition, and the harvest of wisdom. Through our interbeing in the One Life, we celebrate and continue to live in relationship with our Ancestors. We all have three ancestral lines that make us who we are: Our bloodline are our genetic ancestors and relations. These are the ancestors most think about when they hear the term. Our maternal and paternal bloodlines stretch all the way back to the first single-celled organisms to arise on the planet. Through this line, we come into relation with all life on earth. Our milkline are our spiritual ancestors and relations. These are the ancestors who have nourished us in mind, body, and spirit. Our teachers, favorite authors, philosophers, poets, and mystics who sustain and nourish us. This is our second families, our friends. It is also the plants, animals, and microorganisms that sustain and nourish our lives. Through this line, we come into relation with those who make our lives possible and the way it is. Our landline are our regional ancestors and relations. These are the ancestors who lived on the land before us. They shaped the environment and the history of the place we reside. For better or worse, we are the inheritors of all they have done to the land, air, and water, as well as, the history we inherited from them. Through this line, we come into relationship with those lived on the land before us. Through these three lines, we develop right relationships with the world. ### The Root of Many Worlds > [!triad] > Three voyages beyond the horizon: the passage of daylight, the crossing of the mist, and the dreaming of sails. We walk through many worlds in our daily life. Most of them are metaphorical, while others are literal. This can be as simple as the worlds we pass through between our personal life and work life, our waking and dream life, our solitary and communal lives. As Druids, we also interact with the many otherworlds of the spirits. Often, we enter these worlds through Imram meditations, where we journey into them, but we can also encounter them in our dreams or in other liminal spaces. It is important for us to remain conscious that every experience we have, spiritual or otherwise, is filtered through our imagination, and we interpret them through our understandings and personal biases. Truth is a relationship which always has a minimum of three participants. Nothing is limited to just two objects interacting, so we have to broaden our interpretation through feedback from others. Be wary venturing into navigating the otherworld until you have developed the skills, understanding, and strength to deal with what we will find there.