From the Cauldron Born
Page 25
Gwion Bach is imbued with Awen, and the creature that he becomes in not of a mother or a father, for the creature that is Taliesin is, in fact, a spirit; little Gwion is still in there somewhere. The babe that is found in the weir is indicative of our coming into the lucidity of the spirit, where we experience the wonders of the universe in this life without the need to transcend it.
In essence, Taliesin acts as the catalyst who creates a lucid experience of the spirit and the spiritual realms; too often these dimensions are mere concepts. The figure of Taliesin breaks down the barriers that may prevent us from encountering the spiritual, and it does this by providing keys to unlock the doors of transformation. What good are concepts if all they are are rationalisations of ethereal ideas? Concepts are all very well, but for us to experientially connect with them, we must identify them as real, not simply fantastical ideas that may be perceived as delusional by the world at large. The commitment involved in attaining the radiant brow immerses us in a spiritual and cultural continuum that has sung the songs of these lands for endless generations. That alone is worthy of devotion to the Celtic mysteries.
So how do we connect to this spirit? How do we become Taliesin? You will note that there is no exercise of connection at the conclusion of this section, and for good reason. The tale is the exercise. Becoming Taliesin is not something that should be conceptualised as mere ideas from a book, which is why this section is naturally concluding. The experience of assuming the radiant brow is too magical to be denigrated as mere conceptualised ideas. But becoming radiant with Awen is not an impossibility; it is as real as the land upon which you walk. It provides a depth of spirit that may be missing from your practise and spirituality, and its attainment is possible. It is by process of devotion and commitment that we journey towards the salmon weir. Our encounter with the cauldron and the witch goddess catapults us forwards, towards the lucidity of mind, body, and spirit in unison. But the journey is far from easy. It requires effort and gumption, but the rewards are incredibly profound and illuminating. The initiate of the Celtic mysteries becomes, in essence, the embodiment of what Taliesin represents. He or she becomes possessed with the Prophetic Spirit and is the expression of profound knowledge and wisdom; this state is the imitation of the divine energy of the universe. Flowing as the ever-coursing river of Awen, the transformed initiate literally becomes the conscious universe singing in the rapture of being. To quote Taliesin, “There is nothing in which I have not been.”
[contents]
105. Haycock, Legendary Poems from the Book of Taliesin, 9–10.
106. Williams, Chwedl Taliesin, 24.
107. Bevan, Geiriadur Prifysgol Cymru, 296.
108. Grant, Magical Transformations in Pedeir Keinc y Mabinogi and Hanes Taliesin, 23.
109. Ford, The Celtic Poets, 14.
110. “Angar Kyfundawt” in the Book of Taliesin (my translation).
111. Adapted from J. Gwenogvryn Evans’s introduction to his Facsimile and Text of the Book of Taliesin.
112. “Kat Godeu” from the Book of Taliesin (my translation).
113. “Mabgyfreu Taliesin” from the Book of Taliesin (my translation).
114. Haycock, Legendary Poems from the Book of Taliesin, 243.
115. Ford, The Death of Merlin in the Chronicle of Elis Gruffudd, 379.
116. Geoffrey of Monmouth, The Life of Merlin: Vita Merlini, 33.
117. “Kanu Y Byt Mawr” from the Book of Taliesin (my translation).
118. Haycock, Legendary Poems from the Book of Taliesin, 79 and 83.
Conclusion
a template for transformation
So what do we have here? There is no doubt that the tale we have explored presents a powerful mystery, one that is an allegorical tale of initiation and transformation. The sequences it describes are vital processes by which we gain the insight that is required to experientially understand the mysteries, whereby they are incorporated by the mind, body, and spirit into lucidity.
You have read the tale and discovered its origin and history; you have met the characters, archetypes, and spirits contained therein and have, by proxy, initiated a relationship with them. As you read each account, you connected to powerful figures totemic of the magic of Celtica. These figures are very much alive and, as you have discovered, aspects of yourself swim within them. To have accessed this information is one thing; what to do with the information is a whole other matter. This book is not intended as a source of information alone; after all, the mysteries must be utilised and experienced in order for them to be assimilated. We must be in possession of a template that allows us to practically access the mysteries in a manner that instigates the ingestion of the drops, the subsequent chase, and the process of transformation.
The key elements of the tale must be incorporated into your life in order for it to cross the barrier that separates fantasy from reality. Without the practical application of the mysteries, the material remains a relic of linguistics and the written word, but it is infinitely more than this. The magic within the Celtic material is applicable, but no amount of studying will bring about that realisation unless the mind is engaged in a visionary sense. We must balance our relationship with it so that we swing harmoniously between the skills of the intellect and the skills of magic. The various exercises at each section’s conclusion have already served to move you closer to the realisation of the journey into the cauldron. How you progress from here can take on various forms.
For a template to become experiential, you need a format that is applicable to you, which must include and consider your own unique personality and set of circumstances. One must also consider the reasons for wanting to seek the cauldron in the first place. So, logically, your template must commence by asking yourself a set of questions that pertains to your intentions. It may be that you are naturally drawn to the Celtic mysteries and its gods and you seek to deepen your connection, explore these concepts, and note them in your journal. Your template will differ in accordance to the form of study you have partaken; it be that your descent into mystery is a solitary task, but you may well be studying as part of a group. Either way, your template must be applicable and appropriate.
The mysteries can be entirely experienced as a mental exercise, or you can incorporate aspects of physical ritual into your template. Your entry into the cauldron may well be in the form of a deep meditation spanning a period of weeks or a pathworking course that you share with a group. It may take the form of contemplation and physical interaction—do what feels right, find the templates that suit you and your lifestyle, and employ the most effective manner by which you access your subtle senses. There is no right or wrong way of accessing the subtle realms; what is imperative are your actions and intentions. Another vital aspect of transformation must also be considered: that of service. Whatever your intentions, they must be balanced by a sense of service. This material should not be kept and neither is it a secret; we serve the mysteries and our gods through serving them and our communities. Therefore, contemplate on your contribution to the material—what do you give it in return? How does your service perpetuate the myths of the Celts and disseminate that wisdom? This tale forms a template for your personal transformation, but you are also able to impart that magic onto the world at large. Go forth and inspire.
The following section contains rites that incorporate contemplation and interaction with the physical plane in a ritualised format.
[contents]
Part 4
Stirring the Cauldron
ritual and practise
• • •
Unrestrained is my tongue, a repository of inspiration—my inspiration of poetry,
oblated by offerings of milk and dew and acorns.
Adapted from “Golychaf i Gulwyd” in the Book of Taliesin
• • •
It is appropriate here to share with you some rituals and practises that have been tried and tested. The following offerings range in complexity and construction, and they have been utilised by many people over the years. However, ritual is a complex subject, with some individuals preferring to construct their own without influence whilst others seek inspiration from the pages of a book. I hope that the following may be useful to you, even if only as ideas or accompaniments to your own ceremonies.
Cerridwen’s Cauldron
a year-long ritual meditation
Two words adequately sum up this ritual: “brace yourself”! This is pretty hard going, and there is a tremendous amount of information ahead. But bear in mind that the information here is intended for a year-long ritual, which you will easily incorporate into your ordinary practise and devotions. Please do not be daunted by the sheer volume of information and practise; in bite-size pieces they are easily digestible.
We live in a “want it, have it now!” society—everything is readily available and at our disposal, and to a degree even spirituality has become a victim of this attitude. The legend at the heart of this book is not immune to this condition. The purpose of the following year-long rite is to immerse oneself totally in an experience that is connected to the tale and that involves a journey of concentration, devotion, and commitment, mirroring what Cerridwen herself undertook for the love of her son.
Rituals enable us to stop, step out of the humdrum noise and distractions of the modern world, and move into that most exalted of states, liminality. With this in mind, the following rite provides liminal space each and every month for a year and a day, culminating in a powerful ritual of honour and reverence to the archetypes of this tale and its transformational qualities. However, like any true traveller, one should not be intent only on arriving, for it is the journey that matters; it is the treading of the wheel that connects one to the sublime.
This ritual has been tried and tested over several years, and it comes with a hearty dash of commendation from folks who have performed it and been totally immersed in the experience for an entire year of their lives. Not only does it cause the mind to focus on certain tasks that are required each month, but it also trains the mind to the act of devotion and commitment, as one must think of what is happening, what is going on, why this is being done, who the archetypes/creatures/spirits are and what they stand for, etc. Questions of relevance and applicability will filter into the mind during this ritual; a relationship will develop with the allegories and ultimately with the archetypes. This is a pretty mammoth ritual; it isn’t something you should take lightly. Prepare well, knowing that it won’t interfere with your life but should instead fit seamlessly into your everyday activities. Rituals should never be in the way; if they become a burden or a worry, then the intention is not well-founded and a rethink is likely in need. So grab your journal, roll your sleeves up, and let’s get to work!
Intent
The intention of the rite is to connect via the powers of nature and meditation to the archetypes and themes of the tale, and to be immersed in a practical application of the allegories contained therein. The rite enables you to question, ponder, and conclude the importance of transformation, initiation, and the relevance and usage of inspiration in a manner that actually affects the world and your place in it. By means of foraging, the rite requires us to spend time in nature, wandering the leafy lanes or bountiful woodlands of our locale; certain ingredients must be harvested, and these too require us to develop a relationship with them, to understand their qualities, and to sense the natural world as kin, not as something to be exploited or taken for granted.
The list of ingredients has not been randomly selected; they have been chosen for their qualities in relation to the tale itself. If you do not have access to some of them or they are not indigenous to your part of the world, fear not; this rite is not written in blood nor carved onto stone. If something cannot be located or just doesn’t sit right with you, change it. But do not change it on a whim, for much energy and devotion has gone into the making of this rite. Do so with integrity; if you cannot find wild garlic bulb, then consider what else shares the qualities of underworld, healing, purification, and detoxification…the answer should come out of research and connection; always remember that the “C” word is vital! Connection, connection, connection!
This ritual will require you to collect a range of ingredients; each month the ingredients will be brewed in a cauldron and heated over low heat. This liquid will be retained and added to each month until the conclusion of the rite. Instructions for this aspect of the ritual can be found immediately preceding the full list of ingredients.
Equipment
I suggest that you find a suitable box or shelf or cupboard to store these items in; after all, you are going to be using them for a year and a day, so make it special, make it something unique, and be as elaborate or as simple as you want. You will need the following:
• harvesting or foraging basket
• cast-iron cauldron or saucepan (minimum of 1.5-litre capacity)
• journal
• handbook of local plants and trees
• selection of bottles, jars, and pots
• wooden spoon
• pipette
Ingredients
I have chosen to begin the list of ingredients during November because of its liminal position betwixt Samhain and the winter solstice. I am not suggesting you must wait until November to begin the rite; by all means, begin it at any point during the wheel of the year. I offer November simply because I had to start somewhere!
The amount of each ingredient will be entirely dependent on the size of your vessel; it would be pointless for me to instruct you to add 150 acorns when your cauldron barely holds half a pint of liquid. On the other hand, your vessel may hold five gallons or all the variables between. Do not assume that you need vast quantities; less is more. You must calculate the amount of ingredients needed in direct relation to the volume of liquid your cauldron will hold.
You will also note that some ingredients are a little, well, let’s just say unsavoury. However, their attributes and qualities are of immense value and power. If you cannot justify placing these substances directly into the brew, consider using their essence instead. Place the ingredient on a piece of glass above a small bowl of water. Allow natural sunlight or moonlight to shine upon the item for at least three hours, thus sympathetically transferring its essence to the water below. Add this water to the brew.
The ingredients are essential to the brewing of Awen. They must be collected consciously and with awareness of the properties and qualities of the tree, plant, or organism from which they stem. I suggest that prior to collection you study the item required and learn a little about its life. Consider the following points as part of the immersion process:
• What are the ingredient’s movements and moods through the turning year?
• How does it live, and where does it thrive?
• How does it contribute to its surroundings?
• How does it ensure its continuation and survival?
• Does it bear fruit? If so, who else may benefit from its bounty? What can you make or prepare with it?
• What does the ingredient and its host smell like?
• Does it have a taste?
• Is it baneful or poisonous?
• What ground does it grow upon? Who are its neighbours and why?
• Does it have divinatory qualities?
The above are just a fraction of the questions one could ask. Ask them all and more; note them in your journal, and engross yourself in a deep connection with the ingredients required each month. Let them become your friends, allies, and cousins in nature.
ingredients at a glance
November: Spring, lake, or river water; pine resin; m
oon water
December: Holly berries, mistletoe, frost water
January: Yew leaves, pine needles, snow water
February: Snowdrop flowers, a liminal object
March: Wild garlic, primrose flowers
April: Bluebell, dandelion
May: Hawthorn blossoms, elder flowers
June: Clover, valerian
July: Oak leaves, gorse flowers
August: Wheat, blood
September: Acorns, rowan berries
October: Wormwood; semen, menstrual blood, or breast milk
And so we begin…
November
Contemplation and Study
Meditate on the lands from which the myths arose. Contemplate the people who created them. What is your connection to the lands of the Celts? What do you know of the indigenous language of the British Celts? Research it—the Internet is a vast resource of linguistic information, and there are simple introductory books on the Welsh language.
Practical
Natural Spring, Lake, or River Water: This is the base ingredient, and you will need significantly more than you anticipate; store any excess in a glass jar in a cool, dark place. Your initial ingredients will be cast into this water. Try your best to collect it from a source as close to your home as possible. Perhaps there is a spring, well, or sacred river close by that you often visit or a place that is a focus of your devotional practises or rituals. Leave an offering for the spirits of that place once you have collected your water.
Pine Resin (Pinus spp.): Any coniferous forest will have plentiful amounts of pine resin that you can discreetly and honourably harvest, or perhaps you have a pine tree or trees growing on your land. If the tree has been damaged by the elements or been struck by something, it will attempt to heal itself by secreting a thick, sticky substance known as resin. Initially the resin is white and creamy or almost translucent, but it eventually turns black and crystalline in nature. It is this final stage that you should collect to prevent further damage to the tree.