![]() It offers a way to take the complexity of matter and spirit and put it into an accessible framework that can be worked, adapted, and understood. What any elemental (or other) framework does, including AODA’s 7 element system, the Hebrew Kabbalistic Tree of Life, the Chinese 5 element system, and so on, is offering a way to represent the world. What I mean here is this: if I want to bring these qualities into my life, a simple thing I could do is trace the symbol of earth in the air each day (in AODA, it is a circle with a line pointing to the earth), carry a stone in my pocket, or lay down upon the earth. This kind of thing is quite useful when you want to call upon all of the above with a single word or symbol, as we do in the Sphere of Protection ritual and other such rituals in AODA. Thus, the element of earth as a concept gives us a system to help classify and categorize the worlds within and without. If we were to trace the element of earth back to traditional western herbalism, we’d also see earth connected to the melancholic temperament, which indicates a deeply reflective, introspective, and quiet individual. Its also tied to the personality qualities of determination and perseverance, the physical bodily qualities of being strong or having a high constitution, and the metaphysical qualities of grounding and rootedness. We can see representations of the earth everywhere we look–in the mountains, the stones, the caves. For example, earth in the druid tradition is tied to the energy of the bear, trees, and stones on the physical landscape. Thus, we can see the four elements represented in nature and in revival druid symbolism, but also emotionally and physically in the human body. the soil as earth, the fire as fire, water in a stream) as well as metaphysical. ![]() If only the modern world had such wisdom! Elemental bannersĪs in the classic period, today, the elements can be seen both as physical things (e.g. In ancient Persia around 600 BCE, the ancient philosopher Zarathustra (Zoroaster) seems to have originated–or at least, first written down–the four-element theory and described the four elements as “sacred” and “essential for the survival of all living beings and therefore should be venerated and kept free from any contamination.” The failure to keep these elements pure could anger the gods. The classical elements of earth, air, fire, and water or some similar equivalent were part of many ancient cultures including those of Ancient Greece, Persia, Babylonia, Tibet, and China. The first part of the seven-element framework is the four classical elements. ![]() (As a reminder, since I became Grand Archdruid of AODA, I’m dedicating one post a month to AODA-specific practices!) Understanding the Elements as a System of Representation and as Symbols This post is really the precursor to next week’s post when I show how this kind of framework can be used to create any number of rituals and practices, including land healing and blessing. Thus, in this post, I’ll explain the historical roots of this framework and some of its features. The seven elements include three aspects of spirit: spirit above, spirit below, and spirit within, as well as earth, air, fire, and water. Once you have an understanding of a system of representation like the seven elements, you can work with it in any myriad of ways to develop your own unique practices, adapt it to your local ecosystem, and so forth. As an elemental framework, it works with a classification of energies present on the land to provide a framework for raising and drawing energy in particular ways, for rituals and more. The seven-element system is a highly adaptable and non-dogmatic framework that you can use for a variety of purposes, whether or not you belong to AODA. Other systems may recognize different kinds of energies and map them (such as the Jewish Kabbalah or Yggdrasil, the world tree, in Norse tradition, In AODA, our primary framework is a seven-element framework. Other systems may have songs, stories, and dances to help explain the world. ![]() Deities often have domains and represent certain aspects of reality (e.g the Horned God Cernunnos of Celtic Mythology can represent fertility, abundance, the land itself, and so forth). These frameworks vary widely based on the spiritual tradition: some use a complex system of deities to map concepts to reality. Perhaps the first thing to think about in any system of spiritual or magical practice is the way in which a practice offers a framework to understand reality. The AODA’s Sphere of Protection in a Tree demonstrates the seven-element framework
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