(Image description: A photo of a lighting bolt striking the water. The sky is dark and thick with clouds. The lightning reflects on the waves as they move.) Credit: Photo by Clayton Malquist on Unsplash
For the full moon, I did a 15 minute lectio divina meditation with Brignatia’s prayer beads. I had been intrigued in an aspect regarding Her birth after reading an entry for Athena and the epithet Tritogeneia, which translates as “born from the head”. Now, in Greek myth, this title refers to Athena being born near Lake Triton or being born from Zeus’ head.
However, Athena and Brigantia aren’t a one for one comparison of deities. Many of Athena’s myths don’t feel like Brigantia’s character, but a lot of the epithets feel right for Her. Also, I was drawn to the tri part of the epithet, which made me think of the number three.
During the meditation, I saw a lighting bolt coming down from the sky to the ground or sea, with Brigantia appearing out of it fully formed. In the same instance, I felt like it was a metaphor for the World Tree and how Brigantia’s wisdom has connections to all three realms within it, causing Her to be a liminal figure. I’m also reminded of how humans get “flashes” of insight, which inspire us toward various ideas and creations.
Athena is also given masculine traits, which in turn could relate to Bregans, Brigantia’s masculine form. This point wasn’t directly felt during the meditation, but mentioning it felt important and could be worth further contemplation.
As it isn’t stated who Brigantia’s father is, Taranos is sometimes considered as a possible candidate. I lean toward a different possibility. Athena was also syncretized with the Egyptian goddess Neith, who was said to be self-created and not born from any parents. However, the lightning could also stem from Taranos’s mind, so it’s open to interpretation. This idea still fits very much in the realm of UPG (unverified personal gnosis), but it feels like it aligns in a mystical sense. The comparison between goddesses isn’t too much of a stretch with Brigantia’s epithet Caelestis belonging to Tanit, a goddess of Carthage also connected with Athena and Minerva.
In honor of this gained knowledge, I wrote this prayer to Brigantia.
Thriceborn One of Lightning
Hail Brigantia,
Thriceborn One of Lightning,
Exalted Scion of the Head,
Liminal Traveler of the Realms,
You are birthed from the Elements,
gifting its wisdom to the minds of mortalkind!
Patroness of Insight and the Arts,
You bless us with the sparks of inspiration,
our ideas as offerings to You!
Hail to You, Blessed Lady of Creation and Innovation!
(Image description: A photo of a sparkler in the dark, the light shining out in a straight line with many tiny sparks around it.) Credit: Photo by Jez Timms on Unsplash
This prayer was inspired by a card I recently pulled from my Brighid Oracle deck, as well as personal musings about what might be missing in the world. While the simple and vibrant joys of our youth can’t solve all of the world’s issues, I think the world is sorely missing them to its detriment.
Prayer for an Abundant Heart
O Brighid,
pierce the hearts of those who long for the whimsies of youth
and release what was shuttered away in them with Your fiery arrow.
Let the flames illuminate the falsehoods that smothered their inner flames.
(Image description: A photo of a person standing on the beach. The figure wears a dark-colored hoodie and faces away from the viewer. A long stretch of sand meets a dark blue ocean with an overcast sky.) Credit: Photo by – – on Unsplash
In my practice, I have been attempting to take note of the lunar phases and find a way to incorporate them. Overall, those tries haven’t been the most successful, for one reason or another. However, I was able to do something for this most recent new moon.
At the suggestion of a fellow polytheist, I figure this would be an appropriate time to spend with Him. Now, given that I’m still in the process of building a relationship with Him, I thought it would be best to do something small.
I chose to do a lectio divina session involving the prayer beads I have for Him. The new moon feels like a time for introspection, as the darkness has an almost standstill effect on time until the sun rises. I took about fifteen minutes to go through the steps involved.
As I didn’t want to become overly focused on how I used my time, I followed the general concept of sitting with the chaplet, running my fingers over the beads, and letting any images, words, or emotions come to mind.
I wasn’t expecting anything, but I was surprised by the fact that they did. The imagery I saw was of Nodens fighting what I can guess was a snake-legged giant. His opponent wasn’t visible, but there was the scene of His arm being cut off by a sword. I could see His pain at that traumatic moment and felt myself inwardly wincing at this. It would have transpired at some point in mythic time, but sympathy can still be directed toward a deity during a low point in their existence.
After being injured, what happened afterward wasn’t entirely clear beyond Nodens receiving His metal arm. There was a sense of His recuperation, physically, mentally, and spiritually.
The imagery played out fairly quickly, so I spent a good portion of the remaining time simply sitting with the prayer beads. The texture of the Celtic knots and clear beads felt symbolic of protection and His watery connections.
Oddly enough, I never saw Nodens’ face directly. I’ve tried to understand what His face looks like, but even with glimpses, I get the feeling He doesn’t want me to pin an exact image of what He should look like. However, that makes sense with the element He’s closest to. Water can hold a myriad of shapes, colors, and reflections in it, so why wouldn’t He be similar?
Toward the end of the meditation, I thanked Him for His time and told Him “bye for now”. I did my usual nightly prayers and burned His candle for Him as an offering.
Given that Nodens has no surviving myth as to how He lost His arm, it was both surprising and revealing to see how the loss of His arm happened. In Irish myth, Nuada lost His arm while fighting Sreng, and He had an arm created from silver and eventually another of actual flesh and bone.
There were various spiritual elements at work while meditating, with my compassion and sympathy felt for Nodens’ loss and during His recovery. Additionally, the scenes were quite dark, as I could only make out parts of the events. Some of it may come from how my mind works, while it could also have to do with the location at where He was in combat against the anguipeds. It gives the sense of how long He has been combating against chaotic forces and how His roles might’ve changed over time. As mentioned, I think Nodens doesn’t necessarily want me to get hung up on what He looks like, which makes sense. It can be easy to have a specific mental image of a deity, which only boxes them into something that fits with human expectations. They are much more than that.
All in all, it was a meaningful meditation, and I’m glad to have learned a bit more about Nodens and His story. What I saw may not be the only version how He earned His metal arm; with any mythical figure, there can be more than one version.
Over time, I want to add more devotional practices to the time I honor Nodens during the new moon, in a way that allows me to know and understand Him better.
A poem for Brighid-Brigantia as autumn draws near.
(Image description: A photo of a brick fireplace with a fire inside of it. A wrought iron fireplace screen stands in front of it, with slate panels and wooden flooring near it. A broom is off to the right side, with some firewood stacked on the left.) Credit: Photo by Greg Rosenke on Unsplash
Due to last week’s theme of associating the season with Nodens, I thought I would write a poem for Brighid-Brigantia as the season changes. The links with Brighid and the hearth are more well-known, but I thought I’d highlight how Brigantia might be seen in connection with the hearth.
A Call From the Hearth
The cicada cries and summer’s green
are in full force, yet
in the not so distant of seasons,
the season of the hearth ever beckons.
A time to turn inward,
A time of learning
and of crafting,
a time of insight,
found only in the darkening days.
Your sacred flame
illuminates the hearth
and my heart, a beacon
to light the way in the cooling days.
A spear the reminder to protect the sacred,
in spaces and for those sheltered within them,
The deep wells and springs bearing
Your touch replenish our bellies and souls
with each sip of soup and tea.
The deep wisdom that comes with the deepening dark,
to know and care for ourselves,
these ripples resonating with others in Your waters.
(Image description: A photo of a brown autumn leaf floating in water during rain. Other leaves float near it, with an orange light reflecting on the water.) Credit: Photo by John Noonan on Unsplash
For the past few posts, my writings have predominantly focused on Brighid or Brigantia. Given that I think of the darker, rainier parts of the year as being associated with Nodens, that’s still a few weeks off. For now, it’s mostly hot and sunny, but traces of rainy days are already appearing. I yearn and cherish for the time that’s approaching.
A look into claims surrounding Brigantia’s sacred flame.
(Image description: A photo of a flame within a container. Numerous embers float in the air above and around the flame.) Credit: Photo by Joshua Newton on Unsplash
Recently, a post was shared in the Clann Bhride Facebook group from a content creator stating that Brigantia had an eternal flame within a temple in Northern England with no sources to back it up. Given how rampant misinformation about any topic can be, I decided to give the subject a deeper look than going with an automatic no. The search for answers to this query is more nuanced and speculative, but I hope it clarifies the matter.
I recalled reading about the mention of Brigantia’s eternal flame in Morgan Daimler’s Brigid: Meeting the Celtic Goddess of Poetry, Forge, and Healing Well, and the location was somewhere within Yorkshire, where the Brigantes were centered. The reference to the flame itself was rather vague. A significant portion of Daimler’s works are based around Irish Paganism, so the author may not have felt the need to delve further into it and left it up to devotees to follow the metaphorical bread crumbs, if they wished to do so. Puhvel’s specific quote in Comparative Mythology comments,
The transfunctional goddess has here come into her own. “Minerva” had a temple with “eternal flame” in third-century C.E. Britain and is identifiable with the British Celtic theonym Brigantia, formally identical with the Sanskrit feminine adjective brhatī ‘great, lofty’ and with the Irish Brigit, the later saint with her feast day of Imbolc (1 February) and her monastery with perpetual fire in Kildare. (174)
Puhvel is speaking somewhat generally with regards to Brigantia, as there were other Brythonic goddesses who were equated with Minerva, with Sulis and Senuna/Sena being relevant. Sulis Minerva’s temple in Bath, England did have an eternal flame and healing waters. Solinus in his Colletanea Rerum Memorabilium writes,
…there are many great rivers and hot springs richly adorned for the use of men. Over these springs the Minerva is patron goddess and in her temple the eternal flames never whiten to ash, but when the flame declines it turns to rocky lumps. (22.10)
Solinus was referring more to Sulis’s temple and but also more generally to Minerva or Celtic Minerva-type goddesses having connections with healing rivers and an eternal flame.
Now, Brigantia has a total of seven inscriptions (with an eighth one dedicated to Bregans, a masculine form of Brigantia’s name), some with only Her name and others combined with the epithets Victoria, Caelestis, or Goddess-Nymph. The first and the last epithets will be relevant further in the discussion. Three of the inscriptions are located in West Yorkshire, and two are dedicated to Victoria Brigantia, which was dedicated by Aurelius Senopianus and found in the River Calder (RIB 628). The Dea Brigantia inscription was found at the Roman site at Adel, also in West Yorkshire (RIB 630); the third West Yorkshire one to Victoria Brigantia was found in Greetland (RIB 627).
The inscription found in the River Calder was located near Lagentium, which itself was positioned between the River Calder and the River Aire. For the sake of simplicity and ease of access to research materials, I’m focusing on Lagentium as a possible (and certainly not definite) location for an eternal flame for Brigantia. It stood within Brigantian territory, and the findings from the excavations could support the idea of an eternal flame being there.
Before I get into the discussion about the Lagentium findings, I want to clarify a point about the possibility of a syncretized Brigantia being a purely Roman invention. When including the term Dea in an inscription, Joliffe indicates that this was most likely a native deity; additionally, including Victoria (Victory) could have had the Romans raising an eyebrow when the Brigantes had revolted against them in the past (40-41). Any Brigantes who had gained Roman citizenship wouldn’t have wanted to rock the boat, so this could also indicate a form of syncretism on their part that might have been fine with Roman authorities.
Also, some of the dedicants on the inscriptions had Celtic names mingled with Latin ones, such as Aurelius Senopianus. I asked around the Banssus Brittonon server to see if there was a way of translate the Celtic name on the River Calder inscription, and an approximate translation could be Aurelius the Elder/Haggard (Senop-elderly/ancestor/grandfather/one who looks old +(i)āno or (i)ānu-).
As for Lagentium, there were a few things to note in regards as a possible location for an eternal flame. Firstly, the city was involved in producing pottery and glassworks. While Brighid was known as a smith, Brigantia would’ve governed over all types of crafts, like Minerva. A large building that could have functioned as a market and/or a temple was located in Lagentium (“Excavations”). Brigantia’s flame could have been located next to other deities’ altars within this building, while craftspeople sold their wares. Glass bottles were indicated to have been used as part of offerings, and clay tazze could have held incense; within the residential buildings, hearths were found (“Excavations”). Banking a fire to keep it lit was important so as not to waste resources and could have been considered as a form of eternal flame.
Besides the river-based inscription, a dedication with “To the nymphs” was also found (Martyn et. al). The specific number of nymphs, names, or the possibility of Brigantia being included in this inscription is not known. While not found on any of inscriptions based in West Yorkshire, one of Brigantia’s epithets was Goddess-Nymph. How the exact nature of this epithet would have worked is unclear. She could’ve been seen as having dual functions as a nymph or a goddess, similar to Amphitrite as a Greek nereid who was also the wife of Poseidon and a sea goddess. Perhaps She had a retinue of water nymphs or spirits who accompanied Her in the defense of the two rivers. Solinus’ earlier quote could apply to the relation between healing waters and an eternal flame, however that fire was viewed or kept.
Lastly, an important factor in not finding any tangible remains related to an eternal flame was that a lot of the religious and funerary stoneware found on the Lagentium site was reused in building the later defended settlement (Martyn et. al). If there was a specific place an eternal flame was kept, whatever contained the flame was most likely repurposed.
Now, it’s not uncommon for devotees within the Brythonic and Gaulish Polytheism communities to turn to divination when academic sources leave a void for devotees. Asking a deity directly can fill in some holes left behind in history.
I used ogam to ask Brigantia, “Did You have an eternal flame in Roman times, and if You did, what was the purpose of it?” The answer I received were the letters Muin, Onn, and Gort.
Muin can represent a wide range of emotions and communication overall. This could reflect how humans have to handle various kinds of emotions while living in a city, whether that involves love or conflict. With Brigantia as a patroness of wisdom, having the necessary insight to make civilization and precarious alliances work seems like it would fall under Her domain to ensure peace and limit violent conflict unless it was absolutely necessary.
Onn could entail movement toward an improved society. Additionally, the idea of rotation and movement made me think of a potter’s wheel and the way molten glass is rotated in order to give it different shapes, and both materials requite fire to solidify their shapes. This could have been another expression of an eternal flame through creativity.
Gort’s presence is the most telling of the reason behind a possible eternal flame for Brigantia. This letter represents a place of peace and safety, of beauty and growth. Overall, Brigantia can be seen as watching over civilization in general, which requites peace and cooperation. Perhaps the purpose of an eternal flame was meant to nurture that, which ties in nicely with the next point. Some Brythonic and Gaulish Polytheists view Brigantia as a hearth goddess, and a common theme surrounding Brigantia is the creation and protection of safe spaces that allow for communities to grow and flourish.
Whether the ancient Brigantes would have seen Brigantia as a hearth deity is unknown, but the modern viewpoint could have led to the initial post I mentioned before. It’s not unheard of modern stories filtering into ancient lore about a deity, especially when a deity has no surviving mythology surrounding them. Another note is that a couple of Brigantia’s inscriptions were found near or in Scotland, along Hadrian’s Wall. Any references to an eternal flame in Scotland would stem form hearth tending within a home, and prayers for this task are found within the Carmina Gadelica. Additionally, there is the possibility that a branch of the Brigantes could have moved into Ireland and brought Brigantia with them, who might have evolved into Brighid.
Much of the confusion stemming from the content creator’s initial post is due to blanket statements and conflating the modern with the ancient. Any sort of Celtic-based flamekeeping may have varied between locations and groups. Whether Brigantia had an eternal flame in Northern England falls into the “possible” category, and it’s really up to devotees to decide on whether that potential has any relation to Brigidine flamekeeping as we know it today.
Works Cited
Joliffe, Norah. “Dea Brigantia”. The Archaeological Journal Vol. 98, 1941, pp 40-41. ADS Archive. https://doi.org/10.5284/1068547, Accessed 12 Aug 2024.
Martyn Allen, Nathan Blick, Tom Brindle, Tim Evans, Michael Fulford, Neil Holbrook, Lisa Lodwick, Julian D Richards, Alex Smith, 2018. The Rural Settlement of Roman Britain: an online resource [data-set]. York: Archaeology Data Service [distributor] https://doi.org/10.5284/1030449. Accessed 7 Aug 2024.
Puhvel, Jaan. Comparative Mythology, p. 174. Baltimore: Johns Hopkins University Press, 1987. Internet Archive [contributor]. Accessed 14 Aug 2024.
Roman Inscriptions of Britain. RIB 627, Altar to Victoria Brigantia and the Divinities of the Emperors. https://romaninscriptionsofbritain.org/inscriptions/627. Accessed 7 Aug 2024.
Roman Inscriptions of Britain. RIB 628, Altar to Victoria Brigantia. https://romaninscriptionsofbritain.org/inscriptions/628. Accessed 7 Aug 2024.
Roman Inscriptions of Britain. RIB 630. Altar to Dea Brigantia. https://romaninscriptionsofbritain.org/inscriptions/630. Accessed 7 Aug 2024.
Gaius Iulius Solinus, the Polyhistor, translated by Arwen Apps, Gaius Iulius Solinus and his Polyhistor, (PhD diss., Macquarie University, 2011), Copyright Arwen Apps, used in ToposText. https://topostext.org/work/747 Accessed 14 Aug 2024.
Wakefield Council.“Excavations-the vicus”, Roman Castleford, Mar. 2014, https://romancastleford.blogspot.com/p/excavations-vicus.html. Accessed 7 Aug 2024.
(Image description: A photo of my Brighid altar. Three pictures of Brighid the Healer, Brighid the Poet, and Brighid the Smith are toward the back. A copper solar disc, glass candle holder, a Brighid doll, a vase with yellow flowers, and various items are in the front. Some Brighid brats and candles are to the left and right of the Brighid doll. A glass of milk, an incense burner with a burning stick of incense, a lighter, a rustic three-armed Brighid’s cross, and a lit up tree are in front, with a blue, Celtic knotwork covered cloth beneath them.) Credit: My own work.
As of this post, I hope your Lúnasa or Imbolc was filled with joy and the season’s blessings. Given how the fire festival fell on the calendar, I’m recounting how my holiday went.
While this holiday is technically the start of autumn, it’s still quite hot here. However, what late summer reveals is just the start of a lengthy shift toward shorter, darker days. In that regard, I’m looking forward to the shift toward that time. Cooler temperatures will eventually and thankfully follow.
My celebration was simple as always, beginning with lighting my lantern. I gave Brighid some rose-scented incense, milk, candlelight, and a poem.
Brighid-Brigantia, Harvest Maiden
Hail, Harvest Maiden!
To Brighid,
Lovely One with twining hair,
You breathe life into the plants so multitudes will be fed.
You sustain our souls with Your sacred flame.
Brigantia,
Nymph who Nourishes,
Mighty Protectress who fights the anguipeds,
who bring blight and discord,
Your healing waters replenish
the parched souls.
Brighid-Brigantia,
the One who leads with
Your guiding star
through the days and seasons,
O Lady of my adoration,
You have my gratitude for all that You have provided!
Hail, O Heavenly, Liminal Queen!
Afterward, I did the seasonal reading for the next three months and received Tinne, Úr, and Fern. When I saw them, I wasn’t entirely sure what to think about this combination of letters. It didn’t feel particularly negative, but it was definitely a complex reading.
I had to take a few days to have some idea of what I would need to contemplate for the next little while. Tinne is linked with creativity, mastery of skills, metals, techniques, and divine influences related to those things. Úr is the soil that’s related to the dead, but also the seedings sprouting from it, death and rebirth combined in various cycles. Lastly, Fern centers around emotional and physical protection, as well as being prepared.
As far as I can tell, it relates to my artistic skills and getting back to those abilities connected with my ancestors. That could mean returning to leatherworking and weaving. It involves working through grief, but also practicing these skills to bring about the mastery of them.
Not only those things, I sense that Brighid wants me to continue to strengthen my magical abilities that I have already been working on. It feels like an intensification of the groundwork I’ve already sown. With this being the start of the harvest season, there’s still tasks to do before resting. I feel joy will be found during these activities, but I feel She wants more dedication to them on my part. With all three letters, there’s a tactile earthiness to them, a need to use my hands to manifest necessary things in the world.
I sense there could be more to discern within this reading, but that’s what I have for now. I’ll need to keep an eye out for anything else that could be hidden within the letters’ contemplation.
An exercise in delving into new epithets of Brigantia.
(Image description: A photo of produce being cleaned in a sink. Water from a faucet is run over three bell peppers in a pot, one green, orange, and red. To its left is a metal colander with strawberries, and to its right is a white bowl with a green bell pepper in it.) Credit: Photo by Giorgio Trovato on Unsplash
Brigantia is both a known and an unknown deity. There’s a sizable portion of information that’s known from the depictions and inscriptions made to Her. However, that doesn’t mean delving into Her identity has to stop with only what has been discovered through archaeological means.
Recently, an article was written about the connections between Brigantia and Belisama, and the revealed Gaulish epithets apply to both goddesses. With the former, they relate with water to civilization and the earth. This concept has also been suggested in the Clann Bhride Book of Hours, and I’m glad to see the link being discussed.
Now, I have no experience working with Belisama, but perhaps I will include Her within my practice. At this time, I wanted to look into how I saw a couple epithets worked with Brigantia. This won’t be the only time I try this approach, so it will be an ongoing process of understanding.
I opted to use the Brigantia prayer beads I have as a focus and use a couple of epithets in a form of lectio divina. I used the name and its respective description to guide me as I repeated the epithets during separate sessions.
The first epithet I worked with is Onobiiâ (“water of life”). What came to mind were images of large machines watering immense fields, and on a much smaller scale, a hose nourishing a small vegetable or herb garden. The plants’ veins were fed with these waters, and in turn, this produce would eventually go onto feed people. Concurrently, the stress of this much water usage on a large scale was also pause to how care must be applied to maintain balance. Unfortunately, humanity’s need for water in agriculture is taxing to many aquifers, and we need to be aware of that.
The other epithet I worked with is Unnasentus (“of the water path”). The imagery with this one was more varied. There was an agricultural aspect, and also ones of hydration, cooking, bathing, and cleaning for mundane and spiritual purposes. In a way, these activities are more intrinsic to what humans have always done with water. I recalled the image of plants being offered as a way to honor the sacred waters; also, picking up litter and giving monetary donations were also methods of being in right relationship with the water.
Both times conveyed how integral water is for life on earth, and how much we often take it for granted. It’s all too easy to get water from the faucet and assume it’s coming from an infinite supply. That isn’t necessarily the case due to over-usage, war, inclement weather, and a drastically changing climate. Sometimes, it’s a situation of extremes, too much or too little. It’s crucial to find ways in how to balance the needs of civilization, life, and how much the Earth can reasonably provide.
I plan to continue working with these epithets, and I also want to work with the other ones mentioned in the linked article. I’m fascinated at how a handful of words can reveal the hidden depths of a deity and the aspects that often go ignored; I’m interested to see what else these terms will show about Brigantia and likely also about Belisama.
(Image description: A photo of a road through a wooded area during early fall. The trees on both sides of the road have either green or autumn colors in their leaves. Leaves have fallen on the ground on either side and on the road.) Credit: Photo by Eric Muhr on Unsplash
In a couple weeks, the next festival will be here. Lùnastal/Lúnasa is one of those holidays that has mixed feelings for me. While Lugh is the namesake for it, I relate to it more as a time to honor Brighid as the Harvest Maiden.
Also, it’s technically the beginning of autumn. However, August is typically very hot, sometimes dangerously so. It’s difficult to get into a festive mood when the heat index might be in the triple digits. It seems like every year the heat increases, and I suppose it could reflect a time of mourning even as a time of abundance approaches. This factor could be reflected in Lùnasa’s older name Brón Trogain, but this has less to do with Tailtiu’s agricultural sacrifice and more to do with environmental grief.
An additional aspect of the holiday for me is the straddling of practices. On one hand, I still focus on Brighid’s Gaelic connections, but I also want to honor Her as Brigantia during this season. Depending on which branch is followed, Imbolc has its Brythonic and Gaulish equivalents in Brigantica and Iwos Brigantiâ.
Branching off of that, I remember reading about a minor tradition of St. Brigid opposing Crom Dubh around Lúnasa. No surviving lore exists about this encounter with the goddess. However, if Brigantia returns from the Otherworld after fighting the anguipeds (snake-legged giants) in February, why not have a focus to reflect the contrast with the onslaught of summer and the beginning of the harvest?
A spiritual connection between protecting crops from severe weather and Brigantia opposing chaotic forces that threaten communities and their resources feels like an appropriate balance to Her return at the beginning of the year.
There is an alternative name for the festival happening around August 1st, which is called Kalann Agustos. It shares similar aspects of community, food, gratitude, and gathering together with Lúnasa. The name is general enough that many deities could be honored, and the themes link with each well enough.
Looking back at the connection between St. Brigid and Crom Dubh, the same book mentioned a link between the conflict and the practice of saying “bless you” when someone sneezes. I wonder if this could also relate to preparing for seasonal infections that commonly happen in the colder months. Could Brigantia begin Her patrols against the anguipeds who might be starting to stir? That’s something to consider for the unfolding season.
A concern of mine related to the last festival’s divination is that I don’t feel like I have been able to keep up with the indication to strengthen my spiritual practices. I have been working on them, but it hasn’t felt like enough. However, that could simply be my personal criticisms. Development is an ongoing process, so I know I shouldn’t be overly harsh on myself. Putting in the continued effort is what matters more.
Depending on what the next ogam reading reveals, the same themes may carry over into the coming season. Time will tell, and I still have a couple weeks to figure out the different aspects I want to honor during that time.
