The Druid's Garden

Spiritual Journeys in Tending the Land, Permaculture, Wildcrafting, and Regenerative Living

An American Ley Line Network: A Ritual of Creation May 7, 2018

This past weekend, we had a delightful time at the 2nd OBOD Mid Atlantic Gathering of US(or MAGUS). It was a wonderful weekend full of positive energy, community, and celebration of the land. I was involved heavily in the ritual planning and work this year and was the gathering’s keynote speaker, and we once again did a Galdr ritual (a chanting ritual) using Ogham (sacred trees). This year’s theme was “Sacred Time, Sacred Space” and as part of this work, we decided to re-enchant the land by establishing a new ley line network. We are co-creating a new ley line network across the land.

 

Motherstone at Four Quarters Interfaith Sanctuary

Motherstone at Four Quarters Interfaith Sanctuary

The overall goal of this ritual was to re-enchanting our landscape, connecting sacred spaces and creating sacred spaces across the landscape, and connecting our broader druid community. The work involves empowering, connecting, and eventually, dispersing a set of stones to the broader landscape. I wanted to share parts of our ritual and work here as part of my “Sacred Landscapes” series. I say “share parts” because you can certainly talk the magic out of something, and I think that this is key for this particular ritual moreso than some others we have done in the past.  However, I will share enough that others interested in this work have a blueprint for building their own ritual and the foundation of their own energetic work.

 

Overview of the Work:

The most simple way of creating a sacred ley line/energetic network is to think about linking one or more places together.  These could be any number of things:

 

  • Sacred points you create along a landscape on a piece of property, say, between a sacred grove, spring, and shrine at  tree
  • Sacred points you create along a larger landscape: say, your sacred spot in a nearby forest and a nearby meditation spot you use regularly
  • Sacred points between two outdoor stone circles (shared between friends)
  • Sacred points connected between many groves and individuals (what we did at MAGUS) with a central “hub” (the Stone Circle at Four Quarters).

 

Even connecting two or more points is a good start to think about how the energies might flow between the two sites, enriching them and exploring the magic and energy that can flow between that connection. And this can be really simple: a standing stone you set up on a hill to bring down the solar current, connected to a sacred grove deep in the woods. Many ley lines of ancient times were only a few miles in length–in today’s age, without whole cultures behind us, doing smaller things is totally appropriate.

 

So if you’d like to try this out, let’s first go through two kinds of background information and then onto some specific things you might do.

 

Background: Ley Lines and the Telluric Currents

In order to prepare for setting up even a small ley line network, we need some background information.  I’ve shared this in my blog before at various points, but here is an overall summary:

 

Sacred Mandala as part of our MAGUS 2018 Ritual

Sacred Mandala as part of our MAGUS 2018 Ritual

Ley Lines and the Re-Enchantment of the World: As I’ve discussed in previous posts in this series, re-enchanting the land is, I believe, part of what we can do as druids, particularly druids in North America. The basic premise is this: at one time, humans across the globe recognized the sacredness and enchantment present in the land and worked, in collaboration with nature, to bring that sacredness into manifestation through various earth works, stones, and old straight tracks (ley lines). They did this both physically on the landscape throughout the world and energetically using various magical and ritual techniques. This was not done by a single group of human ancestors, but by many of them over a period of millenia. The specific ley lines, rituals, and beliefs obviously took on their own local flavor, but several key aspects were consistent across time and culture:

 

  • The sanctity of “straight lines” as a sacred feature on the landscape
  • The use of various kinds of sacred features and alignments across the landscape (sacred sites, stone circles, earthworks, connected by paths, marker stones, etc)
  • Usually, some kind of “central point” from which energy radiated outward
  • The relationship between energy flows/land healing/blessing and  physical markers on the landscape
  • The use of nature-based augury for conditions to set the lines and ensure right placement (birds, weather patterns, astrology)
  • The ability of people, over time and space, to shape these energy flows and enhance the magic of the land.

 

If we take these six premises, we have a roadmap that our ancient ancestors offer us for the kind of re-enchantment of the world and creating sacred landscapes for here and now.  There is so much we could do with this.

 

Telluric and Solar Currents: A third piece of our Galdr ritual this year is the interplay and work between the Telluric and Solar currents. I described these in much more detail in an earlier blog post, but will briefly talk about what they are and how we are working them there. Most peoples, save modern Western Civilization, have some concept of “energy” and how it flows across the land. The model I’m describing here is based in conceptualizations from the Druid Revival tradition, but you’ll find that other traditions offer similar or complimentary understandings. In this view, we have two main sources of energy: the solar and the telluric, and one that is created through a synthesis and harmonious combination of these (the lunar).

 

  • The Solar Current: Is the energy of the sun and the celestial heavens. The solar current comes down to the earth, and, as the ancient lore suggests, can be channeled and brought to/in/across the earth in various ways: through a properly set standing stone (see John Michael Greer’s Druid Magic Handbook), through a properly aligned temple or church (see John Michael Greer’s Secret of the Temple), or through a properly aligned ley network (see Pennick and Devereaux’s Lines On the Landscape, final chapter.). The solar current brings life, energy, vitalization, and power.
  • The Telluric Current: Is the deep energy of the earth, rising up from the earth’s core. The Telluric Current comes up from the earth, and, as the ancient lore suggests, can be purified and enhanced with the Solar current. The earth’s energies are disrupted now, particularly with so many destructive activities taking place below the earth’s surface, fracking being the absolute worst of these.

 

Most of the time in various cultures and in various ways, these energies were shaped and enhanced through human activity to bring healing, vitality, and abundance to the land. And that, too, is a primary goal with our Galdr ritual and Ley Line Network here we are creating through the MAGUS gathering.

 

Background, Part II: Raising Energy through Sacred Chanting and Tree Energy

There are countless ways you might raise energy for the purposes of creating even a small ley line or alignment on the landscape. Here are two kinds of energies that we’ve been working with at MAGUS for the last two years that have worked particularly well for this purpose:

 

Galdr / Sacred Chanting:. We again used the idea of “Galdr” (which is a Norse word for “chant” or “incantation”) using our voices, chanting in unison to raise energy to enact a specific purpose. For us as druids, chanting Ogham (sacred trees) is more appropriate  than the runes, so that is exactly what we used. I offered many more details on the Galdr and its origins in my first post from the 2017 MAGUS gathering, so I will direct your attention there. The Galdr chanting works well with a group of any size; with 70+ druids at this gathering, we used the Galdr chanting in four separate groups to raise a network of interrelated energies. If you had a smaller group, or individual, you might use a series of chants in succession. The point here is simple: you can use chanting (and we used sacred tree names) to raise up energy and direct it for the purposes of establishing a sacred network of sites, stones, or anything else.

 

Four Sacred Trees and Ogham: Our ritual again uses Ogham (the Celtic tree alphabet, adapted to North American trees) for raising and shaping the energy of the ritual. These trees, using their sacred names, are chanted to raise energy. The two ritual co-creators (myself and Cat at the Druid’s Well) sat for many months with sacred trees to see who would aid in our work.  Since that is part of the “magic” of the ceremony, I’m not going to reveal much more here–but those wanting to do something similar should find four dominant and powerful trees on their own landscape that can aid in this work. One should be a tree that invokes peace between humans and the land, one should have some deep connection to spirit/otherworld to help create the network, one should help support that work, and one should serve as a container/strengthener to help hold the space.

 

Ley Line Chants

For our gathering, Loam Ananda, an incredibly amazing composer, wrote a ley line chant, which I have permission to share here. This is part of how we raised energy and brought everyone together.

 

You can hear the full chant on Soundcloud here. Here is the melody to the chant (for one person or a small group).

Singing up the Ley Lines Chant

Singing up the Ley Lines Chant

If you have more than one person, this is the chant for a larger group, with four harmonious parts. We have our four sacred trees in the bass part, but you can replace that with any other energies you are working to raise energy and connect space. This chant was taught to everyone prior to our main ritual and used both when we placed our stones for blessing/connecting/empowering during the gathering and also when we removed them to take home.

Singing up the Ley Lines

Singing up the Ley Lines – Group Chant

 

Now that we have a framework and some ways of raising energy–one possible framework among countless others–we can look at two ways we can directly do some of this work. One would be in a larger group setting and one would be something individuals could do.

 

A Simple Approach: Connecting Sites and Energies

Individuals can certainly do this work of establishing ley lines and sacred landscape features on their own, thinking about the connection between two or more sacred sites.  The layers of complexity come in depending on how far you want to go, how many sites you want to build/connect, and the number of people you might get involved.

 

If you want to create a sacred alignment individually, you might start with these aspects:

  • Listening to the spirits. Follow your intuition and communicate with the spirits of the land about the work you’d like to do.  Get a sense of what, where, and how you might to about doing this work. This may be as simple as a gut intuition or signs from nature (remember that the Roman Augurs often looked to weather patterns, birds, and clouds to determine “right alignment”).
  • Once a site has been selected, spend time attending to the energies of the land. Before a sacred ley line can be created, you want to make sure the spirits of the land are in line with this purpose and that any land healing and energetic work that needs to be done in advance is done.
  • Using stones or other features to connect two points. Take a stone from one place and set it ceremoniously in another place, raising energy while doing so and envisioning the two points linked. (See above for how you might do this)–we used sacred trees and chanting, but you can use the four elements  blessings or any other magic you regularly practice.
  • Regularly attending to the new line. Ley lines are both physical and energetic, and so it is useful to think about how these lines might be attended to regularly with seasonal celebration and ritual. They grow with power as we, as individuals and groups, attend to them over a period of time.

 

Carving stones with ogham at our stonecarving workshop at MAGUS

Carving stones with ogham at our stonecarving workshop at MAGUS

A More Complex Approach: An American Ley Line Network – Celtic Galdr Ritual at MAGUS 2018

What we did for MAGUS this year was in the spirit of what I discussed above, but a bit “bigger” since we had six ritualists as planners as well as numberous interconnected workshops and ceremonies. But the principle is the same. I’ll walk you through some of the basics of what we did.

 

Part 1: Stone Selection and Attunement

When people came to the gathering, the ritual began almost immediately.  In an opening workshop, people a These are the activities that we did to move attendees into part I.

  • Finding a Stone, Making it Your Own: Upon coming to the gathering, each participant was asked to find a stone–a stone that they would work, as an individual and as a group, to empower and eventually take home and ceremonially place in a sacred manner somewhere on their landscape. This stone becomes one of many “nodes” of our sacred network.  In our case, since we were building something bigger, we thought it was important that the stones all come from the same place (Four Quarters Interfaith Sanctuary) as they will already be connected and our work would simply be to connect them further.
  • Attuning to Stones: At the gathering, participants did a variety of things to attune to their stones. We had a wonderful stone carving workshop led by Forest Green, and druid attendees were able to carve ogham into their stone. The druids were also able to spend time in the larger stone circle at Four Quarters and attune to the energy there. Druids learned about chanting through a great workshop from Tom Dannsarach and Loam Ananda. Druids learned about sacred mapping and sacred place names from Cat Hughes. Four quarters forms the central “node” in our network and so, it was critical that our stones–and participants–were aligned with this sacred space.
  • Attuning to the Four Sacred Trees: As part of our pre-ritual workshop, each attendee was able to draw an ogham to place them in their group and then spent some time, attuning to the sacred energy of the tree they were working. Each group also had an opportunity to learn more about their tree and the mythology, magic, and specific energy that tree was bringing to our ritual. Each group did this differently, as each group’s role was unique in the ritual–some sat with the tree in question, others journeyed inward to meet the sacred tree and receive a message, learning how to hold sacred space, and so on.
    •  We spent months selecting the trees and each of the “ritual leaders” spent more months researching their trees and being prepared to lead their group in raising the right energy for the ritual.
Ogham staves, attunement materials, and scrolls for our ritual

Ogham staves, attunement materials, and scrolls for our ritual

In sum, we worked to attune participants to their own stones and sacred trees, in order that we might begin to connect them and weave in the ancestral magic of the ley line.

 

Part II: The Galdr Ritual to Connect and Empower the Stones

Space Preparation: Sacred Fires and Sacred Circles

As part of the preparation for the ritual, eight fire tenders built and consecrated sacred fires (a central fire around whih we placed our stones) and four quarter fires. Further, a group of druids also created a cornmeal sacred circle using ogham prior to the ritual; this allowed us to again, place a physical manifestation on the landscape of the energy we were invoking.  The sacred circle had a number of conentric circles and lines featured both ogham as well as material from our sacred trees.

 

The Main Galdr Ritual

The Galdr ritual itself did not have a specific “script” of words, although we certainly had a script of actions and flow, unique to this gathering and space. We begain by honoring the trees, the stones, and the fire. Then, we did a similar thing to last year’s Galdr at MAGUS, where we had participants in four groups chanting, moving, and circling.  In this case, participants were circling a sacred fire and the stones that we were blessing. After raising this energy, we left the stones in that sacred space till the end of the gathering where once again chanting, each participant was able to take his or her stone and recieve instructions for how to place his or her stone.

 

Part III: Creating the Network: Setting Stones in Sacred Homes

Once the stones were empowered, at the end of the gathering, each participant came and gathered up their stone. Each particiapnt was also given a scroll with instructions on what to do next. Each participant was asked to find a sacred place for their stone of their choosing, to establish a sacred space (using OBOD’s grove opening or any other method of their choosing), to set their stone and chant all four sacred trees, and then to envision a line traveling from their stone back to the stone circle at Four quarters. As they envisioned this, they would once again use our “singing up the ley lines” chant.  We also asked participants to “map out” where their stones went on a Google Map, so we can literally see the lines being created after the gathering.

 

Final Thoughts

There’s a lot of information here to get you thinking. The thing that I like about this is that we are responding in a positive way, building anew, something that is ours, unique, magical and choosing to see the land as the enchanted, sacred place that it is.  I hope that other individuals and groups will find the above information inspiring and I encourage you to experment and see what you develop.

 

This idea and ritual is the creation of many minds and hearts! Contributors to this ritual include Cat McDonald (blog: A Druid’s Well); Loam Ananda (blog: Loamology.com); John and Elmdea Adams; Brom Hanks; David North and Nicole South; and Dana O’Driscoll here at the Druid’s Garden.

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Sacred Landscapes, Part II: Ley Lines and Old Straight Tracks March 25, 2018

As a child, the my family’s property had what we called “the old roads”. These were  flat roads, of packed earth overgrown with brambles and grass, that were running perpendicular to the slope of the mountain.  They ran directly  north to south. Someone had made these perfectly level, with a bank on the lower side, and they went quite far.  There were two of them, an upper “road” and a “lower road” about 100 or so feet down the mountain. My father told me that they were “old roads” and he had no idea how long they had been there or where they had gone–just that they were there. We played on these old roads, walked them, built cabins on them, and thought nothing of them.  Who knows the history of these “old roads”, their straightness and alignment seeming out of place in a more modern time.

 

A stone circle at Sirius Ecovillage--rebuilding sacred landscape features

A stone circle at Sirius Ecovillage–rebuilding sacred landscape features

So many  remnants of ancient roads, of  ley lines and trackways, infused with sacred purpose and intent, can still be found in the out-of-the-way places on our landscape around the world–on every continent where humans have lived.  These roads represent a different era of human conciousness, an era when landscapes were infused with magical power, and where humans literally lived and moved at the intersection of the physical and the metaphysical. While the term “leys” currently has a number of conflicting meanings, I’d like to delve into the earth-based discipline of ley lines and what they were, historically, as a precursor to discussing work that we might do to re-enchant the land using some of these ancient principles.

 

In last week’s post, I introduced the concept of the “re-enchantment of the world” after exploring the “disenchantment” that has taken place in the hearts and minds of modern humans, and through the destruction of the physical landscape due to industrialization. The basic argument was that the world is already an enchanted place, even if many humans fail to see it, but as earth-honoring people, we can work to make it even more so. But in order to think about how we might re-enchant the world, it is useful to know what ancient humans did, how they created sacred landscapes in collaboration with nature for many different purposes. In order to continue to explore this, then, today’s post delves into the history of the World’s ley lines through a review and discussion of the work of Alfred Watkins Old Straight Track book and the work of Nigel Pennick and Paul Devereux in Lines Upon the Landscape. And so, let’s go ahead and dive into ley line history in order that we may build something anew.

 

Defining Ley Lines

Before I can talk about the ancient systems of human alignment that were originally known as “leys”, I want to start with some definitions.  When one says “ley lines” today, chances are, they are talking about “energetic” lines, lines that run across the landscape and carry energy in various ways.  These energetic lines, and the idea of lines of energy in a grid, tied to the earth’s magnetism, is the most common definition.  These ideas rose over the 20th century with the works of W. Y. Evans Wentz, Dion Fortune, and John Mitchell.  I will be talking about energetic understandigs of leys in next week’s post–but this week, we are going to delve into physical alignments along the landscape. But to be clear–even if a ley traditionally means a physical alignment, as this post will show, the physical alignments reflected metaphysical and spiritual understandings of the world.

 

Sacred Alignment and Straight Lines

A key feature of the ley lines throughout the world, including in the UK, is that they are straight–very straight. They do not deviate from their straightness, even if it means going over a moutnain, over a river, and so forth. To the ancient peoples all over the world, there was something very sacred in a straight line path. Pennick and Devereux note that straight line features were regarded as sacred, and they write, “The fact remains that the further back in time we go we can see that the engineering of straight linear landscape features, even if for ostensibly utilitarian purpsoes, was accompanied by a sense of veneration.  Even the Romans, we ahve seen, had wayside dieties and gods of the survey….in recent times, straight landscape lines have been simply a form of fashion, or utilitarian, for geodesy or a means of getting wheelend transport from one port to another in the shortest distance.” (246).  They note that as Western history moved on, the sacrendess of ancient alignments moved to the profane (246).  Today, it is hard to fathom that a landscape could have once been infused with such sacredness.

 

The Old Straight Track: Features of Ley Lines in the UK

Creating sacred landscape features

Creating sacred landscape features

Alfred Watkins, in the Old Straight Track, wrote about his findings concerning what he called “Ley lines” in Britain.  The most traditional use of the term “Ley” is as Watkins coined it–it is a feature of “alignment”, or as he writes, “alignment across miles of country of a great number of objects, or sites of objects, of prehistoric antiquity…straight trackways in prehistorical times in Britian…the old straight track decided the site of almost every branch of human communal activity” (xx).  Watkins discovered these leys after extensive fieldwork all over the British Isles and studying maps. Watkins chose the name “ley” (which has many different spellings/forms: leigh, lay, lee, lea, leye (153) due to his understanding of more prehistoric etymology based on place names (159).  Another term he uses is “old straight track” for the leys.

 

Leys in the UK often include multiple objects over many miles, with physical markers (mounds, mark stones, standing stones, sacred sites, churches) at various points along the ley.  I want to share some of the features of the British ley systems, because I think knowing this information can help s as we are envisioning our own sacred landscape features.

  • Straight lines: As noted above, ley lines are straight–over many miles.
  • Mounds:  Mounds, according to Watkins, are a “a separate heap of earth, or earth in stones, usually circular in form, but sometimes of a longer shape. The word is also used to infer an artifical structure, not a natural knowl, although suchanatural high point was often empahsized by slight artifical addition, and then becoems included in the designation.” (1)  Some of the mounds are long, others are round or oval (2).  Further, some mounds have a concave top, almost like a mound with a bowl at the top.  They are often placed across ridges or high points; and were arranged so that as travelers walked them, they could be hidden from people who might be below (3).  Mounds are part of the ley system.
  • Mark Stones: Mark stones are distinguished somehow from other stones naturally occuring in the area, either by shape, size, or appearance; Watkins notes that the smallest mark stones are a foot or less high and are typically distinctive but unworked, but often of altar shape. Watkins surmises that the purpose of these stones was to let the traveler know that he or she was on the right track.  Many of them are planted near sighting mounds, to signal the direction of the ley and others are placed at the crossing of two leys.  Some in Great Britian also have clear grooves; Watkins believes they may have been set with lights (23-25).  Many of the stones that Watkins describes are also named and the names persist to this day.  Watkins notes that many mark stones are places of assembly for people or even for sacred work or ritual (143).
  • Trackways: Watkins was able to see, in many places, the physical pathways still marked (with mark stones) along the landscape. People had clearly used them for travel, by foot, or with a pack animal (but not a wheeled vehicle) (40).  Wheeled vehicles would have been to large for the ancient Leys that Watkins mapped, indicating they were created before wheeled vehicles were used. Watkins notes that tree lines were often planted along the old trackways.  Even if a more modern road or track swerves away from the ley (the alignment between two points), the trackway will come back in alighment with the ley at the point where two leys cross (37).
  • Water: Ley lines were often constructed with water features; Watkins describes moated mounds (45) as well as other small ponds (possibly human-created) with small islands which leys run right through.  Watkins surmises that it is possible that water features helped people follow the leys in the darkness, specifically using the “beacon hills” described next.
  • Beacon Hills: Likewise, Beacon hills were part of the ley network that Watkins outlines; these were likely used for pagan celebrations of Beltane (he notes the terms “May hill” or “Beltany Hill” for beacon hill names (110)).  Watkins notes that “beacon” and “beckon”, which are both Anglo Saxon words, come from identical roots and mean “come to me.” (110).  Watkins believes that by day, these beacon hill points could offer a signal of smoke during the day and a fire at night to light the way directly down the ley (112).  He also notes that the use of water features would allow for the beacon fire to reflect from the water below, allowing someone who was on the high point near the beacon fire to see exactly the direction where to go in the night from the reflection on the water.  This means that the leys were clearly used for day travel, night travel, as well as ceremonial purpsoes.
  • Sighting Notches: These are large features, like a notch, road or deeply cut grove, through a mountain ridge.  Watkins surmised that they were used as sight guidelines so that people who were on the valley floors know which way the trackway went (50).
  • Initial points were where leys began: Often, a ley started with either a “natural rock structures used for early ritual or ceremonies” or some other kind of sacred feature, like a sacred well (58-59). This suggests that people may have used the ley line to travel to a particular sacred place: a well, a ritual space, by day or by night.
  • Mark Trees: Trees were also likely used to mark ley lines, and he builds a good case that Scotch Fir (Pinnus Silvestris) as a primary ley line tree.  Other trees he mention are oak, elm, yew, ash, and hawthorn (64).
  • Camps: Watkins refers to ‘camps’ to mean areas that are enclosed areas, on high ground, with an eathen embankment (65); leys would touch the boundry wall of the camp.
  • Sacred Sites: Watkins also describes other kinds of sacred sites, such as old churches (often built on older pagan sites), stone circles like Stonehenge, and the like that are also tied into the Ley network. (106). These ancient sites were aligned with the sun, and Watkins concludes that the sun alignment is also critical to the leys.
  • Orientation/Direction: Watkins notes that orientation (direction the ley faced) was another key feature of ley lines.  For example, Stonehenge’s road, on a ley line according to Watson, is oriented with the Midsummer sunrise (129).  He also notes, however that many leys were not necessarily laid out with the sun, but for more “utilitarian” purposes of travel. This topic of orientation, particularly of churches and temples, was further taken up though John Michael Greer’s recent book The Secret of the Temple.

 

What Watkins was describing was a set of intentially-created prehistoric alignments all over Great Britain.  Certainty about what these lines were for, and how they were used, is lost to pre-history.  It is clear that these leys, these alignments, had sacred intent and were used both for sacred and mundante purposes.   However, as we’ll explore more next week,  Pennick and Devereux take Watkins’ material, along with material from many other sources, and describe some likely uses of these ley lines in terms of a sacred landscape.  I also will note that there are also deities associated with the pathways and trackways, like the antlered goddess, Elen of the Ways / Elen of the Old Straight Track.

 

This information above would be fascinating enough of it were relegated only to the UK.  But As Devereux and Pennick demonstrate in Lines on the Landscape, these same features are replicated over and over again in the world.

 

The Etruscan Discipline: Sacred City Planning in the Graeco Roman Tradition

In other parts of Europe, for example, in the Graceo-Roman tradition, we again get the sense of the physical choices for placement being based on sacred intent.  A very good example of this is the Etruscan Discipline. Discussed in Varro’s Antiquities (47 B.C.E), the Etruscian Discipline describes a sacred practice of straight-line planning that was used to survey, plan, and design all Roman cities. As Pennick and Devereux describe, the Etruscan Discipline was a system of divination, ritual, and processes that used augury and sacred geometry to lay out cities. Part of this work included dividing the landscape into quarters (north east, north west, south east, south west); this quarter division was the basic plan used for all Roman city planning (ironic how we still use sacred quarters!) Later in the process, the city plans were divided further into 8ths and 16ths. Each of these sections then, were dedicated to various dieities: Gods/Goddesses of earth and nature being located in the south, the “chief deities” who helped humans in the north; the west held deities of fate and also the “infernal powers” (p. 97).  Further, an auger engaging in the Etruscan discipline would look for various signs on heaven and earth: the flight of birds (particularly songbrids or flock birds), weather features (wind, clouds, lighting, storms, etc), and the heavens (astronomical features).

Standing stones in Bangor, PA (recently set)

Standing stones in Bangor, PA (recently set)

Of this process, Pennick and Devereux write, “With all of thse factors assessed and assimiluated, the newly founded city, or laid out road, would have the best possible inauguration, because the Etruscan Discipline was the relfection of objective spiritual processes and cosmic laws through the medium of a technique which accessed information directly from nature. By founding the undertaking at both the right place and the right time, according to prescribed rules, the venture would be in harmony with both the material and non-material worlds. The Etruscan discipline thus expresed a world view in which the material reflects the spiritual, and the spiritual is revealed in the material.” (p. 98).

The Etruscan discipline is one of many, many sacred pieces that ancient Europeans used to create sacred landscapes.

 

Lines in North America

On the other side of the world, Ancient Native North Americans also used straignt line features, or what Pennick and Devereux call “Linear Earthworks.” We have far less information about the Native Peoples and what they did with these earthworks due to the genocide of the Native North Americans, but the physical features are still present in some places on the landscape.

 

The Adena peoples, who lived more than 3000 years in what is modern day Ohio and Pennsylvania,  created elaborate earthworks. These earthworks included burial mounds and sacred circles (of up to 200 feet in diameter), sometimes with other geometric features. One such mound is the Serpent Mound in Peeble, Ohio.The Hopewell, were a tribe of trade-oriented native people that lived around 150 BCE to 500 CE, also in the Ohio valley. They, likewise, produced elaborate mounds with complex and precise geometrical earthworks.  These earthworks included giant circles, squares, and straight parallel lines running outward from the circles. Other such earthwork features have been documented in Georgia, Mississippi, and California.

 

Although there is much less documentation than on the leys in Europe, the North American Indians also had a “straight track” system of trails. These are poorly documented in many regions, but the 19570 Laetitia Sample described them as follows, “The trails on the sierra regions followed natural passes….They seem to have gone on straight lines…without detouring for mountains along the way…trails were marked in various ways…somtimes piles of twigs or carins of stone along a trail have been called markers. ” (Quoted in Pennick and Deverux, p. 171).  The Anasazi people, likewise, created “arrow straight” roads demonstrating that they had some advanced surveying systems to lay out their roads in straight lines (p. 175).  The Anasazi roads are a great mystery–they have parallel features to the roads, they are much too wide for a culture that did not have wheeled vehicles, and there is evidence that they connect potentially sacred sites/locales (known as the Great Houses).  Pennick and Devereux suggest that the evidence points to the roads themselves as holy; other archeologists have labeled them “ceremonial highways” (p.179).

 

These are several of many such documented “straight line” trails– others exist in  Arizona, Colorado, New Mexico, Utah, and more.  Pennick and Devereux note that many more Native American earthworks and straight tracks all over the east and central USA that have been destroyed with modern farming, road construction, and so on.  Many such straight tracks and trails in the East are now non-existent due to this kind of activity.

 

Other Straight Line Feature Globally

Pennick and Devereux detail many other “straight line” features around the world: those created by the ancient Mayans, the ancient Inca, and the Aztecs. The ancient Aztecs had a very elaborate system of straight lines on the deserts that are still visible (p. 182) and likely were representations of astronomical features. The lines can only really be appriciated from the air, however, calling into question what exactly the Aztecs were buildilng the lines for!  Likewise, lines can be found in the Islamic world, in China, Japan, and Indonesia.  As this post is getting long, I’ll refrain from going into more details on these lines-if you are interested, you can read Lines on the Landscape for more details.

Labyrinth in Bangor, PA

Labyrinth in Bangor, PA

Re-Enchanting our Landscape

In this post, I’ve done my best to share and summarize some of the ways in which ancient humans created sacred features upon the landscape: through old straight lines (leys), through sacred roads, connecting and marking pathways between temples, and more. In compiling this information, it is clear that creating physical sacred landscape features was something shared by all ancient and even not-so-ancient humans: the idea that the physical world and features we create should be in alignment with the non-material world.  It seems hard to understand to the modern mind, immersed in a disenchanted world, that ancient cultures, all over the world, saw the land as such an enchanted place.  But if we are able to take on this ancient mindset, and recognzie that our ancestors have paved the way for such sacred work, we, too, can re-enchant our land.

 

I want to close with a quote from Pennick and Devereux which sums up some of the challenges we face in even entering the mindset, “For us, the sense of travelling through a dark and elemental landscape, pregnant with magical and spiritual forces, is no longer experienced. We have separated ourselves from the land and live within our own abstractions. The road, the way, is taken for granted, and runs as a map in our minds, our mental perspective thus being that of the aricraft or sattelite.  It is such a perspective that makes our understanding of the earlier atrributes of straight lines so difficul for us.  But if we make the effort to look carefully, we can in the use of the landscape line–until the present, literally godless, culture–the unviersal expression of an archetype, a deep-seated sense, in the human mind” (p. 246).   When does this landscape, and its alignments we put there, take on magic of its own?

 

I do think it is not a concincidence that every major earth-centered religious group that I know of that has land is building some kind of stone structure–labyrinths, sacred stone circles, mounds, and more.  The ancestoral knowledge is  are swelling within those who choose to see the land differently, teaching us, encouraging us to build sacred landscapes anew. Even though, here on the East coast, these sacred landscape features have been largely erased from modern conciousness and the physical land–somewhere deep in the soil, the magic still sleeps, waiting for a new group to come and re-enchant the land.