Articles/Essays From Pagans
September 25th. 2018 ...
Understanding the Unseen
August 25th. 2018 ...
A Little Magickal History
Men and the Goddess
Back to Basics Witchcraft: Magical Creativity for Small Living Spaces
Kitchen Magic and Memories
Why the Faeries?
Magic in Daily Life
An Open Fire: Healing from Within
Cernunnos: The Darkest Wood in the Moon's Light
Gudrun of the Victory Gods
Ares and Athena
La Santa Muerte... The Stigma and the Strength
The Lady on the Stairs
The Wheel of the Year in Our Daily Lives
July 26th. 2018 ...
The Importance of Unification: Bringing Together Community Members to Invoke Cohesivity
May 29th. 2018 ...
Wild Mountain Woman: Landscape Goddess
April 20th. 2018 ...
Nazis Made Us Change Our Name
January 25th. 2018 ...
Finding Balance: Discipline Wedded to Devotion
November 15th. 2017 ...
September 30th. 2017 ...
July 31st. 2017 ...
Sin Eaters and Dream Walkers
July 2nd. 2017 ...
On Cursing: Politics and Ethos
June 1st. 2017 ...
The Sacred Ego in Mediterranean Magical Traditions
April 30th. 2017 ...
Tarot Talk: the Knight of Pentacles
March 30th. 2017 ...
Tarot Talk: the Ace of Swords
January 10th. 2017 ...
The Gray of 'Tween
Becoming a Sacred Dancer
Little Dog, Big Love
December 9th. 2016 ...
A Child's First Yule
November 10th. 2016 ...
What Exactly Is Witchcraft?
A Witch in the Bible Belt: Questions are Opportunities
On Death and Passing: Compassion Burnout in Healers and Shamans
What I Get from Cooking (And How it’s Part of My Path)
September 11th. 2016 ...
The Shadow of Disgust
August 12th. 2016 ...
When Reality Rattles your Idea of the Perfect Witch
Hungarian Belief in Fairies
Designing a Pagan Last Will and Testament
July 13th. 2016 ...
What Every Pagan Should Know About Curses
Magic With A Flick of my Finger
Finding and Caring for Your Frame Drum
An Open Mind and Heart
June 13th. 2016 ...
Living a Magickal Life with Fibromyalgia
My Father, My First God
Life is Awesome... and the Flu
May 15th. 2016 ...
Faery Guided Journey
Working with the Elements
April 2nd. 2016 ...
The Fear of Witchcraft
Magic in Sentences
March 28th. 2016 ...
Revisiting The Spiral
January 22nd. 2016 ...
Coming Out of the Broom Closet
December 20th. 2015 ...
Magia y Wicca
October 24th. 2015 ...
Feeling the Pulse of Autumn
October 16th. 2015 ...
Sacred Lands, Sacred Hearts
September 30th. 2015 ...
September 16th. 2015 ...
Vegan or Vegetarian? The Ethical Debate
August 6th. 2015 ...
Lost - A Pagan Parent's Tale
July 9th. 2015 ...
Love Spells: The Good, The Bad, and the Ugly
The Magic of Weather
June 7th. 2015 ...
A Pagan Altar
A Minority of a Minority of a Minority
May 6th. 2015 ...
13 Keys: The Crown of Kether
March 29th. 2015 ...
A Thread in the Tapestry of Witchcraft
March 28th. 2015 ...
On Wiccan Magick, Theurgy, Thaumaturgy and Setting Expectations
March 1st. 2015 ...
Choosing to Write a Shadow Book
February 1st. 2015 ...
Seeker Advice From a Coven Leader
January 1st. 2015 ...
Manipulation of the Concept of Witchcraft
Broomstick to the Emerald City
October 20th. 2014 ...
Thoughts on Conjuring Spirits
October 5th. 2014 ...
The History of the Sacred Circle
September 28th. 2014 ...
Seeking Pagan Lands for Pagan Burials
Creating a Healing Temple
August 31st. 2014 ...
Coven vs. Solitary
August 24th. 2014 ...
The Pagan Cleric
A Gathering of Sorcerers (A Strange Tale)
August 17th. 2014 ...
To Know, to Will, to Dare...
On Grief: Beacons of Light in the Shadows
August 10th. 2014 ...
As a Pagan, How Do I Represent My Path?
NOTE: For a complete list of articles related to this chapter... Visit the Main Index FOR this section.
Poetry as Spiritual Practice
Article ID: 14109
Age Group: Adult
Days Up: 3,082
Times Read: 5,348
RSS Views: 12,604
Author: Alison Leigh Lilly
Posted: August 15th. 2010
Times Viewed: 5,348
All poetry begins in the dark. In the cave of memory, the new poet lies awake, wrapped in the simple, loose-fitting shift of a sleeper, listening to the echoes of her own breathing and the whine of her own blood in her ears, the only sounds. The close stone walls are damp with her exhalations, sighs of longing or uncertainty, muffled sobs or murmured joys. She can see nothing in the darkness, not even the low ceiling above, but in that senseless obscurity her memory moves, conjuring up fleeting images of apricots, water spigots and firelight, half-heard sounds of bare running feet or the rubbing of tree branches against brick. Sometimes the dank, unmoving air of the cave seems to bring her scents of autumn leaves rotting in the riverbed, or tangled woolen yarn, or muddy earth turned over and mixed with the smell of blossoms. These memories are in her, and they are the beginning of her art. She must seek out the language and -- its rhythms and articulations, the shapes of its vowels, the teeth and tongue of its consonant stops -- seek out the words that evoke and mirror sensation.
In the unlit recesses of the cave, her mind works as her body lies still, remembering. The small round stone rests heavy on her belly -- she can feel its weight through the soft fabric and the way it rocks gently as each breath lifts it and lets it drop again. Her mind travels the stumbling, sometimes frantic pathways of the past, aflame with inspiration; she brings it back again, turns it over and over to the weight and solidity of the stone. Fire in the head, anchored in the earth. When the night is over, the waking world will come for her. She must find a way to bring poetry into being, to carry it forward, to bring it from the empty depths of the cave into the morning sunlight. To carry it like the stone: concrete, real, substantive in her hands. Light moves behind her eyes, and the stone wobbles on her solar plexus. All poetry begins this way: an image in the mind, a feeling in the gut, a moment in the dark.
Bardic Practice, Then and Now
Those walking the path of Druidry today can learn a great deal from the practice of poetry, both ancient and modern. The two central aspects of poetic (and indeed all artistic) work, imagination and creativity, hold a significance far deeper than they are usually attributed by our contemporary society concerned primarily with the zero-sum equations of producing and consuming. Far from the mere fanciful cleverness of a child or the amusing eccentricity of a starving artist, they have potency and power that moves deeply through every person and can unlock our sacred relationship to the larger world. Creativity and imagination and -- often mistaken as one and the same, but each with its own unique role to play -- are the means by which we engage with and shape our world. As a spiritual tradition grounded in the sacredness of nature, the physicality of its movements and moods, Druidry locates a sense of the poetic at the very heart of its worldview. We learn this poetic sense partly from the study of ancient bardic tradition, but just as importantly from our endeavors to create meaningful work of our own.
In poetry, value is both more substantial, and more elusive, than the kind of material wealth we are taught to cultivate by modern Western society. It cannot be counted up and traded away, and yet it springs again and again from the most mundane spaces and experiences. This is an expression of the inherent creativity of life, the continuous coming-into-being that is always occurring around us and can always be rediscovered at any moment. Part of our own creative capacity is the ability to experience the present moment fully and freely, giving ourselves permission to feel passion, fury, fear and joy like tides of energy washing through us, but also allowing ourselves the silence and space we need to listen, to notice the small details hidden within the larger picture. When we engage deeply with the world, the world responds with new diversity and variation, and we in turn cultivate new ways of experiencing the world in a creative, engaged exchange. Both intense feeling and quiet observation find a place in the well-crafted verse, held together in a tension that lifts the piece beyond the literalness of prose and creates ever-new meanings for itself as a poetic work.
Because of this tension between intimacy and distance, between intensity and calm, William Wordsworth once said that poetry was "the outcome of emotions recollected in tranquility." The ancient bards of Celtic tradition may have had a similar insight. Records of shamanic-like "caves of initiation" preserve the memory of a time when poets and storytellers learned their arts through long hours of intense study, followed by a retreat into silence and darkness. For these students, learning and memorizing the familiar lore of the tribe provided countless opportunities for creativity, as each retelling and recollection reverberated and evolved into ever more meaningful understanding. Some of these verses held within their lines unique insights into the interconnection of life and spirit; others recorded and passed on the knowledge of bloodlines, or the praise or mockery of those in power. In the dark and silent caves, students had to learn how to engage with their art creatively, allowing these meanings to develop and flow into new forms.
To do this, however, they also had to develop the strength and flexibility of their imaginative faculty. Laying quietly as they rehearsed the stories and songs they had been taught, they strived to provoke the sensations and emotions of these events and relationships, learning the patterns and limits of language and how these can be worked to stir the senses and invoke the sacred. Eventually, they would compose their own poetry in that noiseless night, working with their memories of the world, of nature and of the past (and sometimes their premonitions of the future as well) .
In a non-literate culture that prized oral performance and passed down tales of heroism and records of lineage through song and story, bards carried the knowledge and history of their tribes forward for future generations in a great corpus of learned verse. But a truly skilled bard was also expected to possess a mastery of language and a sharpened mind that enabled him to compose and recite new pieces without setting the sacred work to writing. Sometimes the bard retreated to the dark cave of initiation and memory to compose these. On other occasions, he would try his skills in contests against other poets, improvising as he drew spontaneously on both his experience with composition and the energies of the gathered audience and the present moment.
When we delve deeply into story and song ourselves, we too discover their vital meaningfulness: they communicate, carried across the borders between past and present, between the poet and the reader or listener, without being diminished or lost. This is part of poetry's imaginative quality, too. An effective poem gives itself as freely as the scent of apple blossoms or the sight of a sunset to anyone willing to listen. In poetry, we capture the fleeting abstraction of thought and ideas in the concrete forms of imagery and sensory details, things that the imagination can grasp with strength and to which it responds with enthusiasm and mutual emotion. A poet who understands the nature of her own mind, the rhythms and weather of her own inner landscape, can work with this knowledge to fire the imagination of others, sharing a sensual experience through language that augments the awareness of the listener and the bond that forms between them. The meaning of poetry expands and evolves as it is shared.
Poetics of Spiritual Living
On the Druid path, we find echoes of poetry in every aspect of our spiritual lives. Imagination and creativity work together to lend vitality and relevance to our work as we seek the meaningful and sacred in everyday experiences as well as those precious moments of ritual and meditation.
When we understand the power of poetry to connect us to the universal, the realm of ideas and ideals through small particular details and carefully chosen words, we also begin to understand the role that imagination plays in our grasp of sacred Spirit dwelling within the physical, natural world. Our imagination allows us to remember and relive the experiences of our senses: the blessed fragrance of fresh cider being poured, or the color of light glinting off old grass as it bends in a wind we too can feel pressing and slipping around our bodies, or the sound of a screech owl in a dark wood. These memories are always available to us, and so we use our imaginations not only to evoke such experiences within meditation and during ritual --as we might recall them within the lines of a poem to paint a scene or provoke a certain feeling -- but also to remind ourselves to watch and listen, to value our physical senses as a way of connecting to numinous spirit. Through imagination, and poetry, we learn to always anchor ourselves deeply in the present moment.
Creativity must also play a role in our spiritual lives, however, for the Druid path is not merely one of passive appreciation. In Druidry, it is not enough simply to sit quietly and lose ourselves in our own reveries. Like the poet in the cave of memory and initiation, we must find a way to bring our understanding and reverence from the darkness of dream and desire into the light of conscious day where it can be fully realized, made manifest and shared with others. We recognize this creative process occurring everywhere in the natural world, where the life-energy of the three elements expresses itself in diverse ways. We can't help but long to participate ourselves in the active process of creativity, moving and shaping our world guided by our imaginations and our gratitude. We write poems, sing stories to each other, play our hands and breath over musical instruments, or take up the paintbrush, the knitting needle or the cook's measuring cups and paring knives.
Sometimes we spend time in meditation, attending to the patterns of creativity and destruction in the world around us, and these teach us new ways of understanding the universe. When we struggle to express our knowledge through words or evoke a sense of sacred presence through spoken or written language, this too is an act of creativity and not one of restriction or disrespect. We do not damage or restrict the reality of Spirit when we try to speak of it through poetry and story, even if we feel we have only touched one small part of an ineffable whole. All forms of creativity are inherently limited because they require a medium, a material for their expression; yet when creativity is paired with imagination, these limits become the very means of expressing and experiencing the sacredness inherent in nature.
Just as a single shaft of sunlight may be an experience of deity, our poetry and music, our art and ritual, and our lives themselves are unique particulars, beautiful and evocative in their limits, which hold within them the expression and experience of the numinous divine. Druidry recognizes and celebrates the individual, and the unique ways each of us experiences the world and responds creatively to bring life and meaning to our imaginings. No two love poems will ever be exactly alike, and no two Druids will choose to engage in the life of spirit in exactly the same way. Practicing poetry as part of our spiritual journey encourages us to explore our individuality, to value the uniqueness in ourselves and others, to seek out ways we can participate freely and fully in the world -- in short, to listen closely to our own soul-song and discover how we might sing it with a voice that is sweet and true.
Copyright: This work is copyrighted ©Alison Shaffer.
A version of this work originally appeared in "Sky Earth Sea: A Journal of Practical Spirituality" ( http://earthmysteriesllc.com/wordpress/?p=68)
Alison Leigh Lilly
Location: Seattle, Washington
Author's Profile: To learn more about Alison Leigh Lilly - Click HERE
Bio: Ali lives, moves and practices her Druidry in the lovely, thrice-rivered city of Pittsburgh, where she dwells on the edge of a wooded park with her partner, her cat, her pet frogs and her houseplants. Her spiritual studies revolve around a fascination with theology, peacemaking, ecology, Celtic mythology and ritual aesthetics, as well as a love of song and a great deal of poetry. She writes frequently on these themes on her blog, Meadowsweet and Myrrh, as well as contributing essays to the publications such as Sky Earth Sea, Patheos.com, and Pagan+Politics.
Other Articles: Alison Leigh Lilly has posted 8 additional articles- View them?
Other Listings: To view ALL of my listings: Click HERE
Email Alison Leigh Lilly... (No, I have NOT opted to receive Pagan Invites! Please do NOT send me anonymous invites to groups, sales and events.)
Web Site Content (including: text - graphics - html - look & feel)
Copyright 1997-2019 The Witches' Voice Inc. All rights reserved
Note: Authors & Artists retain the copyright for their work(s) on this website.
Unauthorized reproduction without prior permission is a violation of copyright laws.
Website structure, evolution and php coding by Fritz Jung on a Macintosh.
Any and all personal political opinions expressed in the public listing sections
(including, but not restricted to, personals, events, groups, shops, Wrenâ€™s Nest, etc.)
are solely those of the author(s) and do not reflect the opinion of The Witchesâ€™ Voice, Inc.
TWV is a nonprofit, nonpartisan educational organization.
The Witches' Voice carries a 501(c)(3) certificate and a Federal Tax ID.
Mail Us: The Witches' Voice Inc., P.O. Box 341018, Tampa, Florida 33694-1018 U.S.A.
of The World
NOTE: The essay on this page contains the writings and opinions of the listed author(s) and is not necessarily shared or endorsed by the Witches' Voice inc.
The Witches' Voice does not verify or attest to the historical accuracy contained in the content of this essay.
All WitchVox essays contain a valid email address, feel free to send your comments, thoughts or concerns directly to the listed author(s).