Pagan Portals - Guided Visualisations: Pathways into Wisdom and Witchcraft - Lucya Starza 2020

Gwyn and the wild hunt. Gwyn and the dead

Ages ago as a man who had been engaged on business, not the most creditable in the world, was returning in the depth of night across Cefn Creini, and thinking in a downcast frame of mind over what he had been doing, he heard in the distance a low and fear inspiring bark; and then another bark, and then another, and then half a dozen and more. Ere long he became aware that he was being pursued by dogs, and that they were Cŵn Annwfn. He beheld them coming, he tried to flee but he felt quite powerless and could not escape. Nearer and nearer they came, and he saw the shepherd with them: his face was black and he had horns on his head.¹²

As guardian of the underworld, Annwfn, Gwyn is said to be the leader of the Wild Hunt, a spectral hunt of hell or faery hounds, known in the Welsh as the Cŵn Annwfn. Tearing across the sky in the winter months, it brings terror across the land sweeping away the spirits of the dead. The hunt consists of a vast array of mounted hunters, demonic figures, faery beings and the dead themselves in a huge procession. In Wales, it is said to be an omen of death and has the curious property of sounding louder the further away it is. Sometimes its cries were said to be the wails of un-baptised children who were denied entrance to heaven.

The Wild Hunt is a pan-European tradition, in Northern Europe it is led by Odin or Woden, in the UK by numerous figures such as Woden, King Herla and Herne the Hunter but in Wales the leader of the hunt is always Gwyn, or that other mysterious lord of Annwfn, Arawn, who is most likely Gwyn by another name. In Norse lore, the Wild Hunt takes away the spirits of the dead, but it is also joined by various magical practitioners who may travel with it in spirit returning to their bodies unharmed. The Wild Hunt functions as a vast energetic wave sweeping across the land clearing away the dead and any unwelcome spirits, although it is also a subject of fear as an example of chthonic forces literally upending the normal structure and riding either across the land or in the sky bringing change, retribution for misdeeds or general chaos to the mortal world. Rather like the tarot card, The Tower, it represents an unavoidable current of change sweeping away the status quo. This is understandably disturbing, but taken from a wider perspective it can be understood as a natural function in the cycle of life, clearing the way for new life ahead. Its presence over the winter months points to this, as does its connections to storms and other moments of elemental, local or national crisis such as those referred to in the earliest written record of the Wild Hunt in Britain in Peterborough, apparently in reaction to the installation of a new Bishop. Recorded in the Anglo-Saxon Chronicles in 1127:

…it was seen and heard by many men: many hunters riding. The hunters were black, and great and loathy, and their hounds all black, and wide-eyed and loathy, and they rode on black horses and black he-goats. This was seen in the very deer park in the town of Peterborough, and in all the woods from the same town to Stamford; and the monks heard the horn blowing that they blew that night. Truthful men who kept watch at night said that it seemed to them that there might be about twenty or thirty horn blowers. This was seen and heard … all through Lenten tide until Easter.¹³

To see the Hunt, or to have its presence noted in a community traditionally means that either a death is near or some injustice has taken place, especially in relation to leaders and leadership of an area — suggesting some link to the idea of sovereignty. The idea that the sanctity of the land or the nation is seen in some way as an entity whose well-being can be defended and vengeance taken upon transgressors goes beyond Christian teaching and taps in to something more primal and immediate. The fearsome reputation of the Wild Hunt through Christian times no doubt reflected a far greater fear of the dead and the underworld than it may have had in the distant past. Fear of the underworld or inner realms generally — be it a pagan underworld of which lingering evidence would have remained in folklore and in ancient sites such as barrow mounds and stone circles — or other states of inner power — women’s bodies, sexual energies and people’s own connections to their own soul and inner workings was now either denied, or placed firmly in the hands of the Clergy. To hear the Hunt pass by must have rocked the contained and constrained status quo of a community both religiously and psychologically — any force other than God and his angels roaming the land would surely point to the presence of demons or shake the validity of the whole Christian hegemony.

Ned Pugh’s farewell

The faeries, and the Wild Hunt’s love of music is well attested in folklore, with faeries regularly drawing musicians of all kinds into Annwfn. Sometimes such musicians return years later with even greater skill, while others are never seen again, or seem to become faeries themselves. One such tale is that of Ned Pugh, a fiddle player of great renown, who was said to have disappeared whilst exploring a cave at a place known at the time as Ness Cliff (now Nesscliff) near Shrewsbury. As he wandered into the hill he was heard playing his last tune, known as Ned Pugh’s Farewell. The Cambrian Quarterly Magazine of 1829 tells a similar tale, giving him the name Iolo Ap Huw and recounting how he walked into the mist, all the time playing his fiddle and was never seen again until Halloween/Nos Calan Gaeaf, when he was witnessed cheering on the Cŵn Annwfn as part of the Wild Hunt, chasing madly over Cader Idris in Snowdonia. He had exchanged his fiddle for a bugle and was now huntsman in chief to Gwyn ap Nudd himself.

Practice: Call to the Wild Hunt

This rite can be used to seek the support of the Wild Hunt in matters of local or national concern. It is not suitable for petitioning the Hunt on personal matters, more to request their assistance in matters of leadership, protection and just rule of the people and the land on a wider scale. The Hunt cannot be bound or controlled and so cannot be forced into helping you, but if asked respectfully they may help in a way they decide if they consider the request to be just and the need genuine.

This is best performed at night on either dark of the moon, to bring change or full moon to call in strong positive leadership and protection for the land. However, the waning moon could also be used in times of great and obvious tyranny when something needs to be banished — but take special care with your words when seeking a banishing on a national or local scale because a greater picture may reveal something we’re unaware of personally. Be sure to ask for a positive remedy, as they see fit, rather than presume you know the solution yourself. The result will be beyond your control. In this way, we are asking the guardians of the land to intervene as they see best, not attempting to dominate forces beyond our knowledge.

First clear your mind and consider the matter that concerns you carefully from all sides. See if you can be as clear as possible about the source of the problem without anger or prejudice clouding your vision. Knowing your own shadow is important here. See if you can write down a simple statement and request for what you seek. Re-write it as often as necessary until you feel you are precise and honest in what you say. For example:

“Lord of the Wild Hunt, wild ones of the Cŵn Annwfn, with respect please hear my petition. The land is wracked with pollution, the trees are felled for money and greed. We have lost our way. Please protect our land and know that not all our hearts are poisoned in this way. May there be healing and renewal between us and the land. Bring us wise ones and leaders who shall halt this destruction, and bring peace and health hereafter!”

Know that you are calling on one of the great primal forces of the land, and that if they decide to act it shall be in a manner and at a time entirely of their choosing not yours. The call to bring peace after, and the important point of leaving out any words that call for violence or vengeance are for your good conscience and show them that you are trying to be of good true heart in the matter even if your feelings are strong and the peril is great. This may or may not make your petition more successful, but it keeps your energy field clear.

Next prepare an offering — see the section on faery offerings, but know that in this instance some meat or good alcohol like mead or whiskey may feel the most suitable. Again, you must think on it carefully and make your own decision, listening to your inner voice and intuition. You may wish to visit the Wild Hunt in vision or in a shamanic journey to discover what offering they would like.

Then you will need to prepare a lantern that can burn safely outside and clear and tidy your space. This rite is best performed outside so make that area as pleasant, well-ordered and sacred as you can, taking practicalities into consideration.

Cast a circle and/or call in your guardians and allies to assist you, and then in your own words call upon Gwyn and the Wild Hunt. It’s best to speak for yourself but if you’re uncertain try this or something like it:

“Gwyn ap Nudd, bright one in the darkness, lord of the hunt, I call to you! I call to the Wild Hunt, forces of Annwfn to hear my plea!”

Place your offering down on the ground, or on your altar, table etc., depending on your space, and make it clear this gift is for them. For example:

“My Lord Gwyn and your fierce hounds please accept this gift, as a sign of my thanks and respect.”

If it is an offering of meat, you may wish to add:

“May this be the only blood spilled this day!”

Next take the lantern and light it, holding it up to the skies and say this or your own words:

“In the ways of the people from the earliest days, may this lantern guide your way!”

Place the lantern next to the offering, and silently call them again to you, breathing deeply.

You may feel a shift and change in the atmosphere, you may hear the call of a night bird, or the bark of a dog or none of this may happen; if there is silence it doesn’t mean they won’t hear you. Their behaviour and motives are outside your control or your mortal understanding. The best you can do is approach it honestly and with a brave clear heart. When you are ready, read out aloud your petition. You may wish to repeat it several times, or even many times over and over building power with each recital like a conventional spoken spell, again you will have to feel for yourself how many times and how you should say it, quietly, loudly, rhythmically etc.

When you are finished hold your arms up to the sky and thank Gwyn and the Hunt for hearing you, and bow once, to be sure you’ve shown your respect. Place the petition next to the offering and the lantern, and bury it the next day, or burn it in the candle flame straight away as you feel.

Finish by thanking your guides and allies and/or closing your circle if you cast one, and return indoors. Don’t go back out that night but clear up your offering and the lantern the next day.

The dialogue of Gwyddno Garanhir and Gwyn ap Nudd¹⁴

Recorded in the Black Book of Carmarthen, dated to 1250CE, The Dialogue of Gwyddno Garanhir and Gwyn ap Nudd is the earliest surviving manuscript written completely in Welsh. The Black Book is a collection of ninth to twelfth- century poetry and triads — collections of lore and mythology gathered in threes and much of the poetry, especially the dialogue, is written in the form of a series of englinion, a traditional poetic form consisting of three-line stanzas with a fixed number of syllables.

The dialogue consists at the beginning of a typical exchange of each party speaking in turn, appearing at first to be a defeated warrior seeking protection from his victorious attacker in battle. However, as the poem develops this form breaks down into a longer monologue from Gwyn ap Nudd and we can see that something else is happening here. Gradually it becomes clearer that this is a conversation between a fallen warrior and Gwyn as the figure of death or psychopomp leading the fallen to Annwfn.

Much of the early Welsh verses are notoriously difficult to translate and obscure in their references, often being scraps of a far larger body of work now lost. The most easily available translation of the dialogue is by W. F. Skene, in 1868 and few quality translations have been made since, the most notable of which is by Jenny Rowland (1990)¹⁵, however, much of her version diverges from Skene’s only in minor details, other than in the latter half which she separates entirely from the main body of the text in the belief that it is in fact a separate poem entirely. For this reason, I have decided here to work through Skene’s text, pointing out differences and debate in the meaning as they arise.

Gwyddno Garanhir whose name means ’Tall crane’ was said to have been the king of the sunken kingdom of Cantre’r Gwaelod in what is now Cardigan Bay on the Welsh coast. He was the father of Elffin the foster father of divine poet Taliesin, and his position as a king of a kingdom now under the sea, together with his name — cranes are often associated with the otherworld as beings of air and water — hint at his own otherworldly nature and possible connection to Annwfn, so often accessed over water.

The Dialogue begins with Gwyddno seeking protection from Gwyn, presumably after battle, praising Gwyn and his honourable behaviour in bestowing his protection.

Bull of conflict was he, active in dispersing an arrayed army,

The ruler of hosts, indisposed to anger,

Blameless and pure his conduct in protecting life.

He is then answered by Gwyn.

Against a hero stout was his advance,

The ruler of hosts, disposer of wrath.

There will be protection for thee since thou askest it.

Gwyddno then replies:

For thou hast given me protection;

How warmly wert though welcomed!

The hero of hosts from what region thou comest?

He is answered that Gwyn comes fresh from the battle. Here Rowland’s text differs from Skene’s making it clearer that Gwyn has been at the battle but not fallen victim himself.

I come from battle and conflict

With a shield in my hand;

Broken is the helmet by the pushing of spears.

Or in Rowland’s translation:

I come from battle and great hewing

With shield in hand

Spear blows shattered heads.¹⁶

So Gwyddno replies:

I will address thee, exalted man,

With this shield in distress; (here Rowland gives it as ’shield in battle’)¹⁷

Brave man, what is thy descent?

And Gwyn answers:

Hound-hoofed is my horse, the torment of battle, (here Rowland gives the horses name as Carngrwn — rather than ’hound hoofed’)¹⁸

Whilst I am called Gwyn, the son of Nud,

The lover of Creudilad, the daughter of Llud.

And Gwyddno names himself:

Since it is thou, Gwyn, an upright mau, (Rowland — ’a true warrior’)¹⁹

From thee there is no concealing;

I also am Gwydneu Garanhir.

Here Gwyn refers to his horse who is eager to be away:

He will not leave me in a parley with thee,

By the bridle, as is becoming;

But will hasten away to his home on the Tawy.

And Gwyddno replies:

It is not the nearest Tawy I speak of to thee,

But the furthest Tawy

Eagle! I will cause the furious sea to ebb. (here Rowlands translates as ’by the shore of the sea, a fierce ebbing’.²⁰ (This is interesting, that there are two Tawys being discussed, perhaps being the same place but in the spirit realm of Annwfn and the mortal world simultaneously, revealed when the otherworldly waters ebb or recede.)

The next two englynion are Gwyn’s. Caer Vandwy features as an otherworldly destination in Annwfn and this next section could refer to his part in defending Annwfn in the famous raid by Arthur, attested in Taliesin’s poem ’Preiddeu Annwfn’ ’The spoils of Annwn’, discussed earlier.

Polished is my ring, golden my saddle and bright

To my sadness

I saw a conflict before Caer Vandwy.

Before Caer Vandwy a host I saw,

Shields were shattered and ribs broken

Renowned and splendid was he who made the assault.

Here Gwyddno interrupts:

Gwyn ab Nud, the hope (Rowland — benefit) of armies,

Sooner would legions fall before the hoofs

Of thy horses, than broken rushes to the ground.

And Gwyn continues, referring to his faery hound, and chief ally Dormach. (Dormach — “death’s door”.)

Handsome (Rowland — Beautiful) my dog and round-bodied, (Rowland — fair)²¹

And truly the best of dogs;

Dormach was he, which belonged to Maelgwyn.

Dormach with the ruddy nose! what a gazer

Thou art upon me! because I notice

Thy wanderings on Gwibir Vynyd. (Rowland — ’above on the sky’.²²

Here we see Gwyn and his hound’s role in the wild hunt, racing across the sky becomes apparent.)

Here the englynion shift into a monologue from Gwyn, and some scholars including Rowland argue that this is a separate poem entirely, but this is far from clear. That it goes on to list a role of deeds where Gwyn, as death or psychopomp has seen the passing of warriors makes it connect smoothly with the previous englynion even if only as an addendum.

I have been in the place where was killed Gwendoleu,

The son of Ceidaw, the pillar of songs,

When the ravens screamed over blood.

I have been in the place where Bran was killed,

The son of Gweryd, of far-extending fame,

When the ravens of the battle-field screamed.

I have been where Llachau was slain,

The son of Arthur, extolled in songs,

When the ravens screamed over blood.

I have been where Meurig was killed,

The son of Carreian, of honourable fame,

When the ravens screamed over flesh.

I have not (Have I not?) been where Gwallawg was killed,

The son of Goholeth, the accomplished,

The resister of Lloegir, the son of Lleynawg.

I have been where the soldiers of Prydain were slain,

From the East to the North;

I am alive, they in their graves!

I have been where the soldiers of Prydain were slain,

From the East to the South

I am alive, they in death!²³

The dialogue presents us with interesting clues to Gwyn’s role as psychopomp and facilitator of the dead, a role which can be seen in his hunting of the Boar Trwch in the tale of Culhwch and Olwen and which he retains in later folklore as leader of the Wild Hunt. Here we see Gwyn’s own words and experience depicted for the first and only time, ever on the move visiting battle after battle and active in his guardianship over Annwfn as well as in the mortal world, with his faithful hound, Dormach, “death’s door”.

The figure of death, or leader of the Wild Hunt is one usually treated as something to fear, and in the later folklore the Wild Hunt is seen as chasing demons across the skies, and Gwyn is described as holding demons within him as he controls or oversees their containment. Yet we can see the overt Christianisation of this aspect of the tradition here, as his task is the gathering up of fallen warriors not demons, and much is made of his granting his ’protection’ to Gwyddno, ensuring his safe passage from one world to the next. Gwyn is described as ’exalted’ and the ’benefit’ of armies. When we consider what it is to be the guardian of Annwfn, even one in the Christian view as filled with demons, it is clear that such a being would be noted for their mercy and be ’holy’, as Gwyn’s name suggests, rather than a cursed jailer. This is a sacred role, for one who sees no soul lost and wandering, a trusted guide and protector through otherworldly journeys and transitions. The ancient Celts famously held no fear of death and believed in reincarnation; that they cycled through the worlds, life after life, a system beautifully symbolised in the triple spiral — and that the descent into the underworld was nothing to fear. Rather by the guardian’s protection you would be held and guided on your way when your time came.

There are many psychopomp figures in world mythology and religions, from Hermes and Anubis through to the Norse Valkyries and the Archangel Michael. The term comes from the Greek words psyche (breath, life, soul) and pompos (conductor or guide), literally to guide or escort the soul on its journey. Such a role often has its human mortal counterparts on this side of the veil and the work of soul leading has been undertaken by cultures all around the world, usually performed by priests or priestesses especially trained for the task, or other practitioners such as shaman and wise women, preparing both body and soul for the transition, and handing over the spirit of the deceased to forces on the other side when the time comes. Such roles are usually undertaken with immense respect and compassion for the soul and all the surrounding family members and is not undertaken lightly.

Soul leading

Soul leading or soul midwifery is a sacred task, and too vast and serious a subject to cover here in any suitable depth from a practitioner’s point of view. To guide and prepare someone for their death is something profoundly intimate and deserves an astounding level of compassion and sensitivity, where a spiritual view needs psychological and practical skills alongside to be of genuine service.

In the modern era we tend to distance ourselves from and fear death, yet it is something we all will experience — none of us will escape the death of a loved one or our own passing, and to gently prepare ourselves for this eventuality can begin to shift this sense of taboo within our own psyches at least and help to guide us in our final moments and in our journey beyond. Easing our fear and helping us to access something greater within ourselves when the time comes, a sense of surrender and even courage perhaps.

In the Celtic tradition, the transition of the spirit or soul after death is overseen by numerous guides and protectors as well as Gwyn, such as the Three Mothers, or Dea Matronae, which we know of from numerous inscriptions and reliefs found across Northern Europe from the first to fifth centuries CE. These depict three women of indeterminate age, although young and older married women may be referred to via the style of dress. These women, or ’mothers’ oversee all stages of life and death, childbirth and rearing as well as the laying out of the dead and their journey to the underworld. Traces of them can be seen in the myths of the Morrigan who may sometimes have a triple form, as well as figures from folklore such as ’the washer at the ford’ — a spectral faery woman seen washing funeral shrouds in the river — and a common omen of death. These female deities hold and support the spirit of the departed in their transformation, just as a mother holds her newborn baby after its arrival in our mortal world. This is symbolised by the enduring image of the cauldron of Annwfn, the great womb both receiving and giving out life in endless cycles, of which Gwyn is the primary protector ensuring only the worthy get to access the power of her sacred vessel, and seeing that no spirit is lost upon the journey.

Space clearing and soul blessing

Sometimes the spirits of the dead resist the journey to the underworld, for numerous reasons, and these may require our attention in order to restore peace to all. Sometimes the deeds of their lives have tied them karmically to specific places and people, or they feel they have unfinished business or desires that tie them to the mortal world. Sometimes it is their loved ones who hold on so tight the departed spirit does not feel free to leave. Such spirit presences may remain largely positive and keep a lot of their previous personality, while others become increasingly negative and lacking in coherent consciousness over time. On other occasions mere energetic patterns may remain, like a stain or an indentation on the fabric of the world. In such cases the spirit doesn’t remain, but its imprint was so strong — usually due to emotional strain or shock — that others may see it as a ghost that repeats the same movement, sound or gesture over and over like a recording. At other times, the traces of their lives can linger on in their bloodline, where those that come after are tied to repeating the same mistakes or energetic patterns, such as illness, bad luck, and emotional betrayal, until the pattern is released, most often by shamanic ancestral healing. More rarely, other types of spirit linger to disturb the mortal world and those within it, and these too need to be dealt with for their own good as much as anyone else’s. Thankfully the established protocols for this are clear.

When considering the souls of the dead, whether the newly departed or those of the distant past, the key rule is to remember compassion, and to call in greater assistance to help us. The deeds of their lives are now over and in the past, and the soul is deserving of compassion and kindness without judgement, the purity of their state should be remembered even if the spirits themselves do not express this yet or have undergone that process. This may be difficult, but it is not our job alone to help lost spirits, rather we must keep a clear line between the living and the dead and call upon Gwyn and other helpers, especially ancestral allies to use their skill and compassion to assist. It is rather the power of our care, and of our asking for assistance for them, that re-connects them with the great web of life between the worlds and facilitates their release, guiding them on to the next stage in the process.

Practice: Space cleansing

Try this simple prayer to Gwyn or create your own to call in his assistance if you feel a space or home is inhabited by a trapped or lost spirit, of any kind.

“Great Gwyn ap Nudd, blessed one, shining one, come to our assistance here!

Bring your great light and shine it throughout this house,

I feel there is a presence here who has lingered beyond their time,

send us your protection!

And guide this lost soul onwards to Annwfn, and to their rest!”

Should you need greater protection you may add or create your own prayer with this is mind.

This one for example calls upon Gwyn as he is portrayed in the Dialogue of Gwyn and Gwyddno Garanhir, and also calls upon the assistance of Gwyn’s hound, Dormach of the ruddy nose, chief dog of the Cŵn Annwfn. Hounds and dogs are often called upon to clear away dead energy and the spirits of the dead, and are faithful spirit allies as well as strong guardian spirits in their own right.

“Gwyn ap Nudd, Hope of Armies, come to my aid, be my shield and protector!

Clear the home and hearth of my enemies and the spirits of those who would wish me ill!

Dormach hound, chase these uninvited spirits from this house and leave peace in your wake!

Gwyn Bright Lord, scour the land that only goodness may reside here!”

In both cases, leaving an offering of thanks for Gwyn and his faery hunt is advised, such as a gift of honey or mead, or something you have made of your own hands.

Should you wish to create a sacred space or circle for this work, using a Blackthorn wand is most advised in the case of hostile spirits, or using Aspen to assist in opening the door between the worlds and ease their passage is a traditional wood for entrance to the underworld and negotiating between the dead and the living.

Practice: Saining

The Scots Gaelic tradition of Saining can be used as well to help clear or bless a space before or after any of this work. Similar to the Native American tradition of ’smudging’ using sage, here we use juniper smoke to clear and bless. Juniper can be cast upon a fire, burnt in bundles like sage or burnt upon a charcoal brick. Always take care to be safe, juniper may spit hot sparks. You may like to waft the smoke around your home using your hand or a feather. Always thank the spirit of the juniper for their work and continue to ask the good spirits to assist you.

Use your own words or try these, as you sain your home:

“Spirit of the juniper, bless and cleanse this space, I thank you green ally! Bring peace and goodness here! With our blessings and thanks!”

Practice: Ancestral guidance

In this meditation journey, we will seek the council of our ancient ancestors, and seek a primary ancestral guide to advise you when your time in the mortal world is done, one who will come to meet you as you cross the mists to Annwfn.

This exercise is best performed somewhere quiet where you are comfortable but will remain uninterrupted for at least half an hour.

First sitting upright, close your eyes and take three deep breaths. Call to your guides and spiritual allies, whether you know them by name or not — trust that they attend you, then state your intention out loud to seek an encounter with a guide and those of your bloodline from the distant past. Neither you nor they need to have been Welsh or British or Celtic at all, nor need they have to come from the land on which you now dwell, wherever that may be. Trust the wisdom of the spirits to bring you the right guide, who knows your path truly.

In your inner vision see yourself standing at a great stone archway with a path of pale stone stretching out ahead of you. The path leads across a wide plain of gently swaying grass. When you are ready, step through the stone archway and follow the path. It leads you through the grassland and to a place where the ground grows marshy and reeds grow tall. The path turns to a trackway of wood leading out to the edge of a great expanse of water. Notice what you see and hear, and what you feel. Notice the colour of the sky overhead.

As you approach the water’s edge, still standing on the trackway, you see a small boat comes to you across the water. A hooded figure stands in the prow to meet you. As they draw closer they hold out their hand to guide you onto the boat. They may have a message for you or they may say nothing, as the two of you sail across the waters. Ahead you see a land of green rolling hills and distant mountains.

When you come to the opposite shore you are met by your ancestral guide, one of your distant bloodline. They may take any form, and they may or may not have messages for you. Thank the boatman and go with your guide. In time, they lead you up into the hills behind them.

You walk with them through the green land of rolling fields and up into the hills. Eventually you see the entrance to a cave ahead of you, with a broad open entrance, and flickering light within. Your guide leads you inside and you see a great fire with all manner of people sat around it. Some sing and drum and dance. Others sit quietly. Some are busy making things or mending things, others hold children, or sleep peacefully.

Your guide signals you to take your place among them for a while. Some may approach you, and you may go and speak with whoever you wish. Your guide will advise you if necessary. Spend time here with your ancestors in Annwfn.

When it is time to leave, your guide signals for you to say farewell and you return the way you came. Thank your guide for their assistance. They lead you to the boat but remain upon the shore as you sail across the waters back to the reeds and the wooden trackway. Follow the path back through the grass and feel the breath in your lungs, the blood in your veins leading you back to your body.

Cross through the stone archway and feel yourself fully returned — back in your body gently and easily.

Feel the breath in your chest, and breathe in and out a few times, and wiggle your fingers and toes to feel yourself back firmly in your body. You may like to record your experiences in a journal.

Afterwards you may like to have a pillar candle which you can light to honour and remember your ancestors and your ancestral guide from time to time.

Practice: Ancestral prayers

Should you suspect there is trouble in your family bloodline, unfinished business or repeated patterns, you may call upon Gwyn ap Nudd to help heal and resolve these issues.

First set up an ancestral altar — this can be as elaborate or as simple as you choose and can include the recently passed as well as those who lived thousands of years ago if you wish. Place upon it photos or any objects which remind you or may represent your ancestors to you, including photos of places and even soil or stone from your homeland or places where some of your roots reside. You could even place a mirror there, so that you can look into your own face and remember those whose DNA have contributed to your presence here and your own features.

Next regularly place simple offerings to your ancestors there, such as burning a little incense, fresh flowers, or the odd cup of tea; whatever feels right for you. Accompany your offerings with a small prayer to them and to Gwyn to assist in their healing.