5 Responses to “The Impact Trees Have on Humanity and Our World”

  1. ian says:

    I’ve always been a troubled individual and had a love of solitude when needed. Trees always seemed friendly and I felt as if I’d company in the woods. A walk in late spring when the leaves are newly out and fresh and the beech leaves are that soft silky green, with the bright sparkly sunshine filtering through onto the newly emerging plants is magical. The birds are too busy with their love lives to give you much time, and if you meet another human, it feels like they have intruded in your dream. Of course, after a quick exchange of greetings, you’re dragged back robustly and shocked into the everyday reality.
    It is easy to take that which was always there, for granted. It sometimes gives pleasure to reconnect with nature, and trees are magnificent.

  2. Dogman says:

    Today, those who study as Ovates within Druidry learn to work with the powers of Nature – they learn the Ogham and come to know the trees as living Beings with their own medicines and gifts. They work with the sacred animals of tradition, and with different methods of divination, and many begin a study of herbalism or other methods of healing, and in particular they learn how to encourage the flow of Nwyfre through the body. Nwyfre is the Druid term for Life-force, known as Chi’ or Prana in the East.

    Source is druidry.org

    Druids today use a particular method for communicating and remembering their wealth of tree-knowledge. This is known as the Ogham (which means ‘language’ and is pronounced o’um, or och’um). It consists of twenty-five simple strokes centred on or branching off a central line. It is similar in purpose, but separate in origin from the Nordic runes. The Ogham characters were inscribed on stones and probably on staves of wood.

    Its origins are lost in the mists of time, and most of the existing inscriptions have only been dated to the fifth and sixth centuries, but whether originally Celtic or pre-Celtic, we may sense that it carries with it some of the very earliest of Druid wisdom. Amongst our sources of information about its use, we have from Ireland the twelfth century Book of Leinster, the fourteenth century Book of Ballymote, and O’Flaherty’s Ogygia (published in 1793). And from Scotland, transcribed from the oral tradition in the seventeenth century, we have The Scholar’s Primer. But it was the poet Robert Graves who, following in his grandfather’s footsteps as an Ogham expert, brought this arcane system into public awareness once again, with his publication of The White Goddess in 1948.

    An example of Tree Lore: Beith – The Birch Tree
    The Bardic school or grade is symbolised by the Birch Tree. It is the first tree in the Ogham Cipher, and as such represents the number one. This is fitting, for it is the birch that we plant first on virgin land if we want to create a wood or forest. It is known, for this reason, as the Pioneer Tree, and it can be seen also as the tree which helps birth the forest. So it is a tree of birth – an appropriate tree to symbolise the first level of Druid working, when we are born into this new way of seeing and knowing.

    The Ogham can also be used for divination, and when we draw the card, or throw the disc or stave of the birch, we know that this signifies new beginnings for us, and -depending on its relative position in the spread – we know that we must either pioneer a new endeavour or that something is being born in our lives. Often, before we can give birth to the new, we need to cleanse ourselves of the old. Again, the birch tree is an appropriate symbol for this process of purification in preparation for new beginnings. In Scandinavia, switches of birch are used on the body to stimulate the process of purification in the sauna, and can be used in Druid sweathouse rituals too. In Britain the birch rod was used rather more ferociously to purify the criminal of their misdeeds, and earlier still in an attempt to expel evil spirits from ‘lunatics’. In some areas, it was customary to drive out the spirits of the old year with birch switches, and throughout Europe birch twigs were used for ‘beating the bounds’.

    So to prepare for the new, we must free ourselves of the debris of the old, and birch can help us do this, and can point the way forward, for when we are lost in the forest, the shining whiteness of the birch trunk leads us onward – it offers guidance and orientation in the darkness of our journey. The very word ‘birch’ derives from a root meaning ‘bright’ or ‘shining’ in nearly all languages with Indo-European origins.

    Robert Graves allocates this tree to a month stretching from December 24th to January 20th, using a calendar of thirteen months, since both Caesar and Pliny reported that the Druids divided their year into lunar months. He chooses as the first month that which follows the Winter Solstice – when the year is reborn, and the days begin to lengthen.

    As with much of this work, one finds that other traditions hold many things in common. The shaman of the Siberian Gold Eskimos climbs a birch tree at the high point of an initiation ceremony, circling its trunk nine times. The Buryat and the Central Asian Altai shamans carve nine notches in the trunk of a young birch – representing the steps they must take to ascend to heaven. The birch shares with the Ash the distinction of being used as a representative of the Cosmic World-Tree – the Axis Mundi. This tree links the Underworld with Middle Earth and Heaven Above. The shaman climbing the Birch uses it as a sky-ladder to symbolise his ability to visit other worlds.

    In Britain the Birch was often used for may-poles – our version of the Axis Mundi around which we turn and turn. And at the same season it was the twigs of birch that were used for kindling the Beltane fire. Birch was also used to make babies’ cradles, for if birch could drive evil from the old year, and from lunatics and criminals, it could ward off ill for the newborn too. And since birch is the tree of birthing the new, what other wood is more fitting for the newly born?

    Adapted from Druid Mysteries by Philip Carr-Gomm

  3. Dogman says:

    More Tree Lore

    Silver Birch.
    Birch is associated with new beginnings, purification, protection, creativity, fertility & birth, and healing, Known as ‘The Lady of the Woods’, Birch is ideal for Forest Magic and Lunar workings.

    Holly
    Holly has applications in magick done for protection, prophesy, healing, magick for animals, sex magick, invulnerability, watchfulness, good luck, Holiness and consecration. Holly also has theability to enhance other forms of magick.

    Oak
    The month of Oak has summer solstice occurring within it and is one of the sacred Druidic three: ‘Oak, Ash & Thorn’. In general, Oak can be used in spells for protection, strength, success and stability, healing, fertility, health, money, potency, and good luck.

    Hawthorn
    Hawthorn can be used for protection, love & marriage, health, prosperity, fertility, purification, fishing magick, purity, inner journeys, intuition, female sexuality, cleansing, and happiness. The fey are said to especially like Hawthorn since it is sacred to them.

    Hazel
    Hazel, The Tree of Immortal Wisdom has applications in magick done for manifestation, spirit contact, protection, prosperity, divination-dowsing, dreams, wisdom-knowledge, marriage, fertility, intelligence, inspiration. Hazel is a tree that is sacred to the fey Folk and a wand of hazel can be used to call the Fey.

    Yew
    Yew may be used to enhance magickal and psychic abilities & to induce visions. Transformation, reincarnation, eternal life and immortality sum up the attributes of the Yew tree. It has been associated with death, rebirth, change and regeneration.

    Ivy
    Ivy grows in a sacred spiral, which symbolizes reincarnation. It is also connected with emotions. Ivy has many uses in magick done for healing & protection. It is very useful in fertility magick and is also equated with fidelity and can be used in charms to bind love, luck and fidelity to a person.

    Willow
    Associated with Moon Magick, the Willow has applications in magick done for enchantment, wishing, romantic love, healing, protection, fertility, magick for women, femininity, love, divination, friendship, joy, love, and peace.

    Honeysuckle
    The Honeysuckle encourages us to reach for those desires sought while remaining true to the values and beliefs held. The Honeysuckle will help you to tread safely. The sweet scent of the Honeysuckle signals joy in the search for the self.

    Gorse
    Gorse has the magickal uses of protection, money and wealth. It is also good to use as protection against evil

    Heather
    Heather is sacred to the Summer Solstice and is used for magick involving luck, love, ritual power, conjuring ghosts and spirits, healing, protection, rain-making and water magick. Heather can bring peace to a home or between two people where there has been conflict. Heather is said to open portals between this and the faerie world.

    Rowan
    The Rowan has applications in magick done for divination, astral work, strength, protection, initiation, healing, psychic energies, working with spirits of the dead, psychic powers, personal power, and success.

    Ash
    The Ash is one of the sacred Druidic three: ‘Oak, Ash & Thorn’. The Ash has applications in magick done for sea power, ocean rituals, karmic laws, magical potency, healing and health, protection, love, women’s mysteries, prophetic dreams, prosperity.

    Rose
    Rose has applications in magick done for romantic love and passion, simplicity and honesty, inner beauty, peace and silence

    Blackthorn
    Blackthorn is used for purification & protection, ridding the atmosphere of negative energy. It aids in combating fear, depression and anger. Magickal Associations: Good time for inner work and assessment, grounding and protection. It represents the strong action of fate or the outside influences in life

  4. Dogman says:

    Celtic Tree Lore

    According to some scholars, the Celts used a Lunar Calendar that consisted of 13 months, each 28 days in length. Each month of the Celtic Lunar calendar bears the name of a tree, which also stands for one of the consonants in the Celtic ‘tree alphabet’. There are basically two different versions of this Lunar calendar: the Beth-Luis-Nion (which begins on the Winter Solstice) and the Beth-Luis-Fearn (which begins on Samhain). .

    Beth-Luis-Nion version of The Celtic Tree calendar
    •B – Beth, the Birch Month (December 24th – January 20th)
    •L – Luis, the Rowan Month (January 21st – February 17th)
    •N – Nion, the Ash month (February 18th – March 17th)
    •F – Fearn, the Alder Month (March 18th – April 14th)
    •S – Saille, the Willow Month (April 15th – May 12th)
    •H – Huath, the Hawthorn Month (May 13th – June 9th)
    •D – Duir, the Oak Month (Jun 10th – July 7th)
    •T – Tinne, the Holly Month (July 8th – August 4th)
    •C – Coll, the Hazel Month (August 5th – September 1st)
    •M – Muin, the Vine Month (September 2nd – September 29th)
    •G – Gort, the Ivy Month (September 30th – October 27th
    •Ng – Ngetal, the Reed Month (October 28th – November 24th)
    •R – Ruis, the Elder Month (November 25th – December 23rd)
    The five vowels I, A, O, U, and E have corresponding tree names to the nights of the solstices and equinoxes:

    •I – Idho, the Night of the Yew, Winter Solstice Eve
    •A – Ailm, the Night of the Silver Fir, Winter Solstice
    •* – Herb too sacred to have a Celtic name, the Night of Mistletoe, Day after Winter Solstice
    •O – Onn, the Night of the Gorse Bush, Spring Equinox
    •U – Ura, the Night of the Heather, Summer Solstice
    •E – Eadha, the Night of the White Poplar, Alban Elfed or Autumnal Equinox

    BIBLIOGRAPHY
    •Year of Moons, Season of Trees by Pattalee Glass-Koentop
    •Tree Medicine Tree Magic by Ellen Evert Hopman
    •A Druid’s Herbal by Ellen Evert Hopman
    •Celtic Astrology by Helena Paterson
    •Glamoury – Magic of the Celtic Green World by Steve Blamires
    •The Book of Druidry by Ross Nichols
    Document Copyright 1999-2006 by Sarah Nunn (Sarah the SwampWitch). This document can be re-published and shared only as long as no information is lost or changed, credit is given to the author, and it is provided or used without cost to others.

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