Directional Divination, and Confluences   Leave a comment


scenic drive up Mt. Equinox, VT

We inhabit a speaking cosmos. (World, would you call me home?) I don’t know about you, but that’s what I keep on concluding, when I consider my own history, the breadth of divination systems, the experiences of many who report contact with other beings, sought and unsought, the writings in world-wide cultures attesting to the existence of persons both with and without skins on, and many other odd and assorted pieces of evidence. How to connect, how to join the conversation, is what remains, and that can become part of a regular practice. For that, here’s one more item from my toolkit.

Diyeshegwanhi dee-yeh-sheh-gwahn-hee — the “seven directions”. It’s a word that came to me in meditation many years ago, and I use it when I do this particular divination. An awareness of the cosmos with seven directions appears in a number of traditions: the cardinal four of north, east, south and west, with the addition of above, below and toward the center. Often the starting direction varies, but I almost always end with toward the center. It focuses and closes the divination with what is going on within — something good to attend to, that guides without dominating the divination.

After grounding and centering, I invite the directions, acknowledging my kinship with the beings who inhabit each of them. Recently I’ve been reading about ancestors who lived and are buried in northern Vermont, so today I begin with north.

North of my kindred, I greet and bow to you! [Pause] May I attend to your wisdom.

And so on through the directions, making it a meditation, a ritual, a prayer, and varying what I name and attend to as I go. Sometimes it’s enough just to turn in the direction, or to visualize it (which can mean other senses than site — the focus of imagination IS visualization, regardless of the active sense. I may feel north, for instance, rather than hear or see anything).

I write down what I sense/visualize, and that’s my divination, always shaped by the final focus on what’s going on inwardly, which guides my interpretation. (I often use the abbreviations n-e-s-w-a-b for north, east, south, west, above, below in my notes — holding the center apart — and so I think of the meditation as my neswab meditation.)

This morning’s divination:

North: birdsong
East: shadow under the willow
South: morning haze
West: openness
Above: a swirling or whorl of energies
Below: containment
Center: movement across, or transverse

I am moving across a field with both song and shadow. I’m open or accessible to these energies emotionally, while my field of movement, my perception or awareness of a range of action, as well as my intention, may be obscured by haze and shadow, or by a confusion of energies. Goals: attend as I move, watch and work for clarity, and sharpen my intention. Because the field is in transition — because I’m transiting it — now isn’t the time for insisting on substantial or enduring perceptions, but for a sounding of what’s current, timely, of the moment, as a guide for what’s coming next.


Mt. Ascutney from the south on Rt. 91N

Now it’s certainly possible — and maybe desirable, depending on your inner guidance — to expand this to include other correspondences: the chakras, the notes between octaves, and so on. Personally, I find my own associations much more useful than someone else’s. Your mileage will vary. The point with any divination system is its practicality: does it serve? If not, its neatness, symmetry, complexity, etc. are all distractions.

If it helps, for instance, to associate the directions with sacred spots on your own local landscape, follow through. Four New England mountains lie along my cardinal directions: to the east is Mount Monadnock; to my south, Putney Mountain; north is Ascutney; and west is Mount Equinox. I’ve visited all but Equinox, and it happens to lie in the west, and be the home of the only Carthusian monastery in the U.S. — the Charterhouse of the Transfiguration.

To take just one obvious tack from my divination, what needs transfiguring that I haven’t yet visited or invited into my experience? And given my interest in Druid-Christian linkages, what should I be focusing on there? The home page of the monastery website, as a pointer, notes “The Transfiguration of the Lord contains all the constitutive elements of Christian contemplation”. The Carthusian prescription for contact, for connection, is silence and solitude, and of course prayer.

All of this is a helpful reminder for someone like me who can spend too much time online. That’s what bloggers often end up doing. So a regular period of fasting from social media is one way for me to bring more solitude and silence into my life, where I can then hear the awen more clearly.

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If you find yourself asking But where’s the Druid(ry) in all this? you might enjoy reading the current (21st) Mt. Haemus lecture, sponsored by OBOD, which this year is “The Well and the Chapel: Confluence” by RoMa Johnson, MA, MDiv, addressing connections between Druidry (the Well) and Christianity (the Chapel). The link takes you to an OBOD subpage where you can learn more about the author, and download a PDF of the lecture.

Johnson explores five sub-topics: Worldviews—Immanence and Imminence; Justice—Sin, Responsibility and Restoration; The Three—The Sacred Feminine and the Trinity; Immrama—The Soul’s Journey and Inspiration; and Confluence.

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