I recently had a revelation about a voice* that has haunted me since high school telling me if I don’t acheive certain goals such as passing exams, staying in paid work, fulfilling a role in society, my life is worthless and I don’t deserve to be here.
Mental health-wise I have been much better over the past year as a result of strength training and yoga and working on my spiritual development with my mentor Jayne Johnson. A few months ago for the first time I heard my healthy body saying ‘I want to live’ and this has helped me to combat the negative voice.
Yet I went through a difficult time after my attempt to write a novel for Gwyn failed and I realised I must truly give up my ambition to be a professional author (as I promised Him over ten years ago!). I ended up back at the Abyss with the choice between three gates – to live as I was, to die, or to change. I took the third gate.
During a period of prayer I discerned what to do next – return to outdoor work in horticulture and become a shamanic practitioner. So I started working towards those goals. I began studying for my RHS Level 2 in Horticulture and volunteering with Let’s Grow Preston. I applied for the Sacred Trust’s three year shamanic practitioner training and was over the moon when I was offered a place. However, the downside is the course and the train fares to Devon will cost all my savings and then some.
The negative voice returned as I began to struggle with concerns about finding paid work in horticulture before my savings run out. Long term I am planning to start a nature-friendly gardening business but I am aware it will take a while to complete my training, set up, find clients and start earning. So I started applying for any outdoor work from plant nurseries and garden centres to grounds maintenance and also cleaning (which Gwyn advised me against).
That week, the more jobs I applied for, the more I panicked, the louder the voice grew. Telling me I’m a fool to spend so much money on a course which is my soul’s calling but isn’t likely to help me earn much. Preventing me from meditating and journeying saying instead I should be applying for jobs.
The afternoon before I attended a Radical Embodiment workshop** with Jayne and Alex Walker I had a terrible interview for a cleaning job. I arrived at the workshop scatty with the voice shouting loudly at me telling me the practices were pointless and worthless and wouldn’t help me find paid work.
I spent the first half, in the morning, battling against the voice. Then, in the afternoon, when I was more relaxed and present and connected with other bodies the voice stopped. When finally we came to dancing our insights I decided to have it out with the voice once and for all but found it had vanished.
I then received the gnosis – ‘It’s not my voice’.
This was one of the most significant revelations of my life. For decades I thought it was a part of me, an inner critic, formed from my internalisation of the capitalist work ethic. A little like the inner Sheriff of Nottingham Nicola Smalley describes in The Path to Forgotten Freedom only a whole lot nastier.
Then, finally, it struck me, no part of my psyche would tell me I was worthless or want me dead. This voice differs from my true inner critic who, of course, is critical, can be harsh and judgemental, but is looking after my integrity.
I realised any voice inimical to my life is not my voice.
Then what is it? I began to wonder. I intuited it must be a malevolent entity. When I asked Gwyn He told me it was not one of the spirits of Annwn. I sensed it wasn’t from the underworld or any of the lower worlds but was bound up with the middleworld. Unlike the spirits of Annwn / ‘fairies’ who live in a reciprocal relationship with Thisworld but have their own independent world and reality it could not survive without parasitising upon human emotions.
Names that came to my mind were ‘liar’ and ‘deceiver’ which I remembered are applied to Satan ‘the Father of Lies’. Was I being tormented by the Devil?
When I asked one of my spiritual ancestors she replied that it was a malicious spirit, an ysbryd drygioni. Christians have blown such beings up into one big Devil in the same way they have raised Jahweh into one big God.
I asked whether I needed to hunt it down and destroy it (like Ged does the gebbeth in The Wizard of Earthsea – my experience reminded me of that story). My guide replied, ‘No’, as such beings feed on our attention and negative emotions. The best defences against it are to do the things it tells me not do because they will not help me gain a job and earn money – prayer, meditation, journeywork, sitting still in nature (which I really struggle with), being with other bodies, dancing, play and fun (which I never allow myself).
Realising this voice isn’t mine and hearing how to defend myself from it are huge steps I am hoping will help me move forward towards earning a living in a way that allows me to stay physically and mentally well and fulfil my vocation.
I’d be interested to hear whether anyone else has had similar experiences. How do you tell the difference between inner and outer voices? I’m hoping to get to grips with such discernment processes better towards the end of my shamanic practitioner training when we approach practices such as depossession.
*Here I’m referring to intrusive thoughts not to auditory hallucinations. **A development from embodied relational therapy.
A late autumn. Nos Galan Gaeaf passing. The leaves at last coming down in the fullness of their vivid vibrancy – the yellows of lime and maple and the bronzes of beech whilst the acers on the park shine their reds and oranges.
The trees are letting go. Surrendering. Preparing for sleep. Dying a kind of death.
I’m feeling well. As a result of my practices my physical and mental health is improving. Following an injury I’m running half marathons at my best pace yet.*
Yet, still, after being triggered by a reader’s comments on my book I’m turning the old cogs and being chewed up by an old destructive thought pattern. ‘If my readers don’t like my writing I will lose my audience, I won’t make any money, I will have to return to proper paid work and forfeit my time for spirituality and creativity, meaning my mental health will deteriorate, leaving me with the choice between a living death and death.’
For a few days I considered totally rewriting my book to fit better with what I thought those in my audience who are Celtic Polytheists and Druids might want or expect by removing some of the darker and more gory scenes that are based on my personal gnosis about the story of Gwyn/Vindos and His interactions with the serpents of Annwn but this led to total paralysis. I realised it wasn’t what He wanted and ultimately the book is for Him.
I then perceived I’d slipped back into the false belief I could make a living as a professional author, which I promised Gwyn I would give up over ten years ago, had thought I’d given it up, but was unconsciously still clinging onto it.
In a journey with the Way of the Buzzard Mystery School** I performed a rite of letting it go with puffin – viscerally vomiting it up as a huge and toxic fish.***
This done I’m still turning those darned cogs. ‘I can’t make a living from my writing so when my savings run out I will be faced with the choice between living death and death.’
Then, entirely expectedly, a voice from within, a voice from my healthy body, from my life force, from my spirit, ‘I WANT TO LIVE.’
This was utterly astonishing because, in my existing memory, I cannot remember once thinking ‘I want to live.’ Since I started primary school most of my life has been a battle against ‘wanting to die’ so this signals a vast change.
I believe this comes from having arrived at a monastic lifestyle that suits me centred around devotional creativity in service to my Gods. This incorporates practices that nourish my well being and relationship with Them such as meditation, journeywork, yoga, running, strength training and good nutrition (giving up alcohol has been a big factor) along with cleaning, gardening and litter picking as service to my home and local greenspace. It has also been a great help having the support of my spiritual mentor, Jayne Johnson.
I think my letting go ritual at this time of leaf fall also played a big role.
Much of my fear lies around having to give much of this up to earn a living when my savings run out. I haven’t found a solution yet but it seems a huge step forward to have my inner impulses on board, not to want to die but to live. To be recognising my negative thought patterns and stopping fighting myself.
Those cogs fixed in my mind by the capitalist system I smash, I trample, I cast down amongst the fallen leaves to rust, to rot, to die, so I can live.
*Last year’s PB was 1:54:55 and since recovering from my sciatic nerve injury I have bested it by nearly six minutes with 1:49:02 – well above average for a 42-year-old female. **The Way of the Buzzard Mystery School website can be found HERE. ***The images from my journey book recording my journey with puffin.
It’s harvest time. I’ve been gathering in the apples from our back garden. I’ve also started to take some time out to reflect on what I have harvested on a spiritual and creative level whilst, although living with my parents, spending most of my time in solitude since leaving my ecology job in August last year.
I’ve been through a lot of changes. It was a big blow realising that the limitations of my autism rendered me incapable of coping with the demands of working in either conservation or ecology due to my inability to manage projects and people, multi-task, or work flexible shifts or do night work.
Yet my patron God, Gwyn ap Nudd, gifted me with two tasks that gave me purpose and hope. The first, writing a series of books titled The King of Annwn Cycle imagining His unknown story from His birth until the end of the world. The second building the Monastery of Annwn of which He is also the patron.
For the first few months I threw myself into those tasks with utter joy and was completely absorbed in the awen working on my first book In the Deep. I took initial vows as a nun of Annwn on the new moon in October and being part of a group of monastic devotees devoted to the Annuvian Gods and Goddesses has been an ongoing source of inspiration and support.
II. Losing Hope
Yet over the winter I had a few things that derailed me. Blocks with the book after realising that due to it being a personal vision of Gwyn’s story with only subtle links to the existing myths it is unlikely to reach as wide an audience as my work that explicitly related Brythonic content to our environmental crisis.
Minor health problems. Tests around raised liver function that never came to anything. Rosacea. Runner’s knee. Then in spring, just as my knee issues were easing and the weather was getting better I went and pulled my sciatic nerve in my glute and had to reduce my running and strength training.
At this point I was also struggling with breathwork meditation. Gwyn began encouraging me to learn to focus on my breath prior to covid and has told me holding spaces of calm free of chattering thoughts is one of the most important things we can do for the world on an energetic level.
Failing to master my internal chatter alone I tried looking to Buddhism and considered going to meditation classes at a Preston’s Kadampa Buddhist Meditation Centre. To prepare I read one of the books by the Venerable Geshe Kelsang Gyatso Riposte who founded the Kadampa tradition. It led me to the realisation the path of freeing oneself from the suffering of earthly existence isn’t for me and left me feeling profoundly unspiritual so I did not go.
On top of my feelings of despair about being called to write a series of books that would never sell, dread of my savings running out and having to return to menial work, and my nerve pain, this led to me feeling ‘there is no hope left.’
The very moment this thought popped into my mind, when I was open and vulnerable, on my way home from a local walk, my nerve bothering me, I met a person who somehow knew my name and that I ran an online monastery and invited him to join and he caused trouble and had to be thrown out.
This was a big lesson on my failure to address the negative thought patterns that had got a hold on me. I’ve long been quite good at serving my Gods but terrible at taking care of my mental health and spiritual development.
I’ve served as a vessel for Their inspiration without taking care of the vessel.
III. Taking Care of the Vessel
My recovery from what I now believe to be ‘power loss’ began with a ‘power retrieval’ journey with the Way of the Buzzard Mystery School.
Therein I was given a set of ‘wolf’s teeth’ and told that I must be ‘fiercer’. This went against my preconceptions of what being a nun meant as I was striving to be humbler. Yet I took my teeth and the advice. When I reported this to Gwyn, not long before his death and departure on May Day, He told me by the time He returns at the end of August He wanted me to own them.
Shortly afterwards, on the suggestion of my personal trainer, I started practicing yoga to help with my sciatic nerve problems and with flexibility. I had never considered it before due to issues around its appropriation by westerners.
However I decided to give it a go and immediately found a Youtube channel called Breathe and Flow led by a pair of practitioners who make clear from the start the poses are just part of a wider spiritual practice and philosophy and who make the effort to incorporate breathwork and meditation into their classes.
At once I found both a physical practice to help heal my sciatic nerve pain and improve my flexibility and mobility and support with breathwork and meditation.
When I started reading up on the religious and philosophical background of yoga to my amazement I found out the Hindu God who is Lord of Yoga is Shiva and He bears similarities to Gwyn as a destroyer and transformer. They both have associations with bulls and serpents and, to my surprise and delight, Shiva’s serpent, Nandi, has a magical jewel on his forehead. In my personal gnosis Gwyn and the serpents of Annwn have similar jewels.
The images of Shiva and the meditating deity who I believe to be Gwyn on the Gundestrup Cauldron bear a striking resemblance. As I persevered with my meditation practice over the summer, although asleep, Gwyn began visiting me in spirit form, as ‘meditating Gwyn’, in the likeness of this image. As if he had been cut from the cauldron, in shining silver, to help me with my breathing. I finally found the practices I needed to take care of my vessel.
Another source of help and support has been working with a supervisor and therapist, who is also a shamanic practitioner and I was put in touch with by Nicola Smalley who co-runs the Way of the Buzzard Mystery School. This is the first time I have had a human teacher and it has taken a long while for the circumstances to come into play that have made this desirable and possible.
When we were looking into my fears around panicking/freezing/melting down when faced with unexpected difficulties, particulary in social situations, we journeyed together on it and she saw a red dragon on my shoulder breathing fire and was told by Merlin that I must learn to ‘tame the dragon’.
This unsurprisingly led ‘my red dragon’ to rebel which I gave voice to in a poem*. Yet a tarot reading revealed that what Merlin was calling for was the need not so much to tame the red dragon but to balance her energies with those of the white dragon through meditative traditions and taking responsibility.
Of course, in the Welsh myths, it is Merlin who reveals the red and white dragons battling beneath Dinas Emrys where Vortigern wants to build his fortress following their burial by Gwyn’s father, Nudd/Lludd. Amazingly my supervisor knew nothing of my connection with these myths prior to the journey.
I have begun a process of transmuting the anger of the red dragon to strength and the panic of the white dragon to calm in my yoga practice by coupling them with holding postures on either side and with alternating nostril breathing along with trying lion’s breath to release the fiery energy.
V. Unblocking the Flow
Prior to this I had considered alternative options for possible paid work – running courses and workshops or writing a book on Brythonic Polytheism as quite a few people have asked me for reliable material. However, whenever I have attempted to put something together I have met a block.
On the one hand I felt with my background in research into the Brythonic tradition and my experiential relationship with a few of the deities I was in a position from which I could deliver this. Yet I also knew my approach is highly personal and idiosyncratic and critical of the medieval Welsh texts, penned by Christian scribes, in which Gwyn and the spirits of Annwn, the witches, giants and ancient animals are demonised and repressed.
I’m not a person who could deliver the literary background formally, without opinion, without a few of the teeth and claws of the spirits of Annwn getting through.
When I entertained the idea again this year I was told by Gwyn to set it aside and ‘stop thinking about money’. Yet my feeling this might be a future obligation and potential source of income in spite of my blocks continued to persist.
I finally let go of this once and for all following a conversation with my supervisor. She advised that rather than acting from my sense of obligation and presuppositions about what the world wants and needs I should follow my inspiration, the flow of my creativity, asked where my passion really lies.
I said, “in my books”, “in Gwyn,” “in the Annuvian,” “in all He and the Otherworld represent”. She told me this is what I should focus on and write about in spite of my fears about my work not being well received or making money.
For the past year I had increasingly been struggling to create blog content based on what I think my readers want in terms of Brythonic content and poetry. My prayers and songs for Gwyn had all been from the heart but I’d had to drink alcohol to force the poetry out and I hadn’t managed to write much about the other Brythonic Gods and Goddesses in spite of my intent.
As soon as I let go of what I felt my obligations are I had two new poems come through without the aid of alcohol pretty much complete and was inspired to write a couple of pieces on my ‘forbidden pleasure’ – dark fantasy.
VI. The Dark Magician’s Door
At the time I was considering where my future prospects and obligations lie I dismissed the possibility that I might gain a larger readership for my books, which I would describe as mythic fiction containing elements of heroic and dark fantasy, by engaging more with the world of fantasy and its readers.
I flirted briefly with the idea of starting a new blog for thoughts on fantasy and reviews but decided it would be too time consuming and didn’t like the idea of having two blogs and profiles. I also got put off by the fact a lot of engagement takes place on social media and this is an absolute no-no for me. I took one look at Twitter and felt like I was staring into the pits of Hell.
I also dismissed the idea of posting fantasy content on this blog as I have tried it in the past and it hasn’t been well received. I decided there are enough people in the world talking about fantasy and not enough talking about the Brythonic Gods so I should continue to make that duty my focus.
I then had a seemingly unrelated experience that led to my giving up alcohol for good. I used alcohol to self-medicate my anxiety from my late teens until 2020 when I began giving it for periods and cutting down a lot. The habit of weekends and occasional mid-week drinking had snuck back during my difficulties with my sciatic nerve pain even though my body was rebelling against it – expunging it with night sweats and its stink in my piss and shit.
I really wanted to give it up for another long period but was having no success.
Then I had a dream in which my dark magician guide (who is a character in a fantasy novel who has been with me since I was around thirteen) showed up with a vision of planks leading up and down a wall to different doors, told me he was angry I had ‘closed his door’ and left through it.
The next morning he appeared again in my meditation, vivid as in a dream, in Annwn, beside the Abyss, with the part of myself who is addicted to alcohol, sweating, writhing, stinking of its excesses, wrapped in a white shroud. He told me it was time I gave up alcohol for good and that I must cast her in. Although this completely terrified me I went along with what he said. Afterwards I reported it to Gwyn and solemnly promised Him I would not relapse.
Knowing I would never have the comfort of alcohol again was scary at first but has proved to be a big release with the part of my mind obsessing about whether I’ll drink then feel guilty and like a failure having finally been laid to rest. It has opened a lot more space for communion with my Gods and creativity.
I forgot all about the dark magician’s door until the block allowing me only to write Brythonic content and poetry for my blog was released and I came up with new poems and the fantasy book reviews I had denied myself of writing.
I’d closed his door – the door to fantasy – and now it stands open again.
VII. Returning to Orddu’s Cave
Over this year of solitude I have harvested a good many things. I have produced a finalish draft of my first book, In the Deep, and am well on my way with the drafting of my second book, The King and Queen of Annwn. The building of the Monastery of Annwn is going well with our development of our shared practices, meditation group and first year of online rituals.
I’ve come a long way in discerning the direction of my path as an awenydd and nun of Annwn devoted Gwyn and learning to follow my inspiration.
Another important learning is that whereas in the past I forced myself out into various communities, spiritual, creative and environmental, I am happiest when I am alone or interacting with very small groups of like-minded people.
There is a lot of stigma around solitude identifying it with mental ill health. Yet, for me, and I would warrant a lot of autistic people, it is a source of well being.
This has led me back to the cave of Orddu, the Very Black Witch, an inspired one and warrior woman intimately connected to Gwyn who was slaughtered by Arthur.
I no longer see it as my duty to sing back the traditions in which the King of Annwn and his followers are demonised and killed but to join the inspired ones past and present who are perceiving new visions from the Cauldron of Inspiration, brewing them in their own vessels, birthing them in words. Owning my wolf’s teeth, my black beak and claws, all that Arthur forbids.
In my cave, my room, my monastic cell, I tend my cauldron and my awen sings.
*This is the poem recording my initial rebellion against Merlin’s words.
The Dragon on my Shoulder Breathes Fire
I. She sees the things that are unseen but are – the dragon on my shoulder breathes fire.
Not just any fire but Annwn’s fire, the type that warms the belly, implodes the head, bursts forth as poetry (on a good day) but is otherwise expressed as anger.
Anger that will not be satiated by death or by the spilling of blood.
Where do dragons come from?
II. There are fire eaters and fire breathers and those who swallow stars not to make a living but to avoid our soul’s death.
Dragon fire has been within us all along.
III. Red is danger and danger is anger with a letter d at the front.
Red and hatred have the same vibe. Red, goch, iron, the red at the earth’s core. My temper will not be tempered – my metalwork got melted down.
I did not master fire.
Instead I released the dragon soaring soaring from the forge wept the day I did not save my Lord from Arthur’s sword.
But it was I who freed the fiery serpents sizzling, hissing, spitting.
IV. Now a large grandfather clock is ticking down to doomsday. The dragons are fighting again and will not be quieted.
Merlin tells me that I must ‘tame the dragon’.
Why, oh prophet, diviner, madman, must I try to tame what cannot be tamed?
Why, oh son of a demon, who prophecies in dragon fire are you speaking this Arthurian language of taming?
All I know is you have demons inside you too, in your heart, in your head, that both of us like to sit beneath the apple trees.
The dragons are within me.
The Island of Prydain.
The dragons are within you too.
The dragon on my shoulder breathes fire and she sees the things that are unseen but are.
I have recently returned to Sara Maitland’s A Book of Silence and it has raised a number of thoughts about the need for noise and the stigma around silence in our current society.
I first read this book in 2015 which was timely as had I ended up burnt out on noisy social media and attending noisy protests and learnt from this book that ‘noise’ shares the same roots as ‘noxious’ and ‘nausea’.
Throughout my life I have struggled with noise. I was brought up in a bookish household and always preferred reading to the noise of the radio or television. When I started school I was horrified by the noisiness of the other pupils, always talking, shouting, preferred to play alone or flee to the silence of the library. I will never forget the time I first stayed over at another girl’s house. She had the television in her room on not only all evening but kept it on all night because she couldn’t sleep without it. I didn’t get a wink of sleep. When I was involved with horses I didn’t understand the need for the noise of a radio and was horrified by the people who left radios on for their horses in their stables all night based around their personal need for human noise. It’s only since giving up alcohol I have realised how much it played a role in my being able to tolerate the noise of being with groups of people at events and gatherings.
During my involvement with community groups and people in general I have noticed an awkwardness around silence and the need to fill it with noise. If someone is quiet or silent this is seen as a bad thing. Something is wrong. That person needs to be ‘brought out of themself’ – to be noisier.
This present need for noise is beyond my understanding and Maitland goes some way to explain it but I’d like to share first some of the questions she raises about the nature and definition of the opposite of noise – silence.
Maitland notes that the OED dictionary of silence is the absence of noise and speech but notes also that silence can mean ‘without language’. Until I returned to this I had always thought of reading and writing as silent activities and of a library as a silent place.
This then got me thinking about the spaces where we read. I have experienced social media, such as Facebook and Twitter, to be incredibly noisy. Discord too. Old style forums less so. My own room with a book quietist. So it seems here we are dealing with levels of noise grading down to quiet but perhaps not with silence itself if silence is indeed the absence of language.
I found Maitland’s personal conception of silence very interesting. She speaks of it as ‘a separate ontological category’ ‘not a lack of language but an otherness different from language. Not an absence of sound but the presence of something which is not sound.’ Silence is presence. ‘God is silence’.
Maitland is a Christian so her identification of God with silence is based on that tradition. Her words got me thinking about my own relationships with the Gods and how they relate to noise and language and silence. My patron God, Gwyn ap Nudd, is renowned for being quite noisy. He hunts the souls of the dead with a noisy pack of hounds and holds noisy revels at His feast. Like many other pre-Christian Gods and, really, all Gods (including the Judaeo-Christian God who is paradoxically silence yet He speaks His Word) Gwyn is known through language – through myth, through stories, through folklore. Yet, for me, He is both the storm of the hunt and the calm in the midst of the storm. He encourages me to spend time in silent meditation, focusing purely on my breath or on the sights and sounds in nature around me.
Maitland goes on to say our ‘desire to break the silence with constant human noise is… an avoidance of the sacred terror of that divine encounter’. It is a flight from ‘the Great Chthonic Terror’. We have attempted to defeat silence not by magic but ‘our rules – our own laws not the gods… enshrined in language.’
I agree that much of our need for noise and the stigma around silence is a flight from the divine, from the bigger than us, from what terrifies us. We break the silence because we are afraid of the Deities who might break us.
Maitland’s ‘otherness’ and ‘Great Chthonic Terror’ I am tempted to identify with the Annuvian, the ‘Very Deep’, the unknown and unspeakable domain of the 80% of the universe that is dark matter and the unused 90% of our brains.
Maitland notes that silence has long played a strong role and initiatory function within various spiritual and religious traditions particularly for monastics. She speaks of her three year period in silent seclusion at Weardale as ‘a novitiate’ and of herself as a ‘silence novice’.
As a nun of Annwn I have been led to cut down on noise and spend more time in quiet engagement with language reading and writing or in silence. Contrary to the stigma this has been massively beneficial to my mental health.
Last September I was diagnosed with autism spectrum disorder level one, a lifelong neurodevelopmental disability. This is the ‘mildest level’ and is given to people who can cope with some situations so well that others do not know there is a difference in the way they process information, but once they get to know them, and see them in more challenging situations, notice the differences.
I was told that it is possible to ‘move up and down the levels’. Although I have never been at a level where I need a support worker, it has certainly been the case that I have moved up and down level one – had some phases in my life where I have felt almost neurotypical and others when I’ve felt very autistic.
I have noticed this most acutely in my response to challenge and what constitutes a challenge. Many easy, everyday activities, which are not challenging for a neurotypical person are often very challenging for an autistic person. This is due to a combination of sensory sensitivity and the anxiety that comes from difficulties with interpreting social signals and processing complex information from multiple sources at once.
I hit my lowest level in my early twenties when I was in the second year of university when I had what I believe, looking back, to be an autistic meltdown. This was brought on by the combination of the pressures of achieving a good degree and by poor lifestyle choices – going out drinking and taking drugs two or three times nights a week disrupted my sleep pattern and left me with insomnia, anxiety, and experiences of derealisation.
A massive panic attack on the motorway led me to give up driving. It was a challenge to get out of the house, onto the bus, and to university. I sat at the back in lectures, crying quietly, silent tears running down my face. Everything, everyone, was threatening. When I talked to my lecturers I felt so panicky and light-headed I thought I was going to faint or float away. One day I sat alone staring at a tomato on my sandwich unable to recall what it was.
Nobody noticed. When I had occasional sobbing fits or freaked out about something the response of my ‘friends’ was ‘Lorna’s going west again.’
***
Eventually I sought help. I had a good doctor. We worked out that sleeping tablets and beta blockers weren’t helpful for my insomnia or panic attacks. I got put on a medication called Venlafaxine that helped regulate my sleeping patterns and mood and allowed me to establish a healthy sleep and exercise regime.
Unfortunately, when I was referred to a psychiatrist, I was told I wasn’t eligible for treatment because I hadn’t attempted suicide, in spite of self-harming.
Luckily the medication and developing a good routine helped (it was also helpful that I couldn’t drink on Venflaxine!). I ‘got better’ and, in my third year, got 80% in my dissertation, resulting in a first class degree in Philosophy and English.
Since coming off medication I have had many ups and downs. Sleep and exercise have been the key to leading a near-normal life, but I have been unable to overcome a number of challenges that neurotypical people can handle.
I failed to cope with working nearly full-time at the same time as studying for a PhD (as I didn’t get funding). When I worked as a groom I struggled with six day weeks, late nights and early mornings, and the stress of preparing for competitions.
During the period I moved back in with my parents and devoted my time to my spiritual path and writing, at some points working part-time and at some not at all, I was able to live by my ideal routine, getting up early, doing my devotions, writing, exercising, gardening, early bed. But the benefits of this lifestyle were overshadowed by my anxieties about my inability to make a living.
***
When I realised I would never be able to make a living from my writing I turned to conservation, as something I’d volunteered in, and believed in. Slowly I took the steps, faced the challenges, of progressing from a volunteer, to a volunteer intern, to a trainee, before moving into ecology.
As an autistic person every new thing was challenging – travelling to a new place, meeting a new group, learning a new task or to use a new tool. On my first day as an intern at Brockholes I was terrified of using a radio due to how self conscious I felt about my voice and of losing the key to the tool cabin.
With support I progressed to being able to do most of the tasks needed for the smooth running of LWT’s flagship reserve including driving the pick-up (which I was, at first, extremely nervous about reversing due to poor spatial awareness).
It helped that I figured out I was autistic when I was in counselling for anxiety at this point, so was able to locate the root of my limitations and explain them to the reserve officers, who were both supportive and understanding.
My traineeship with the Lancashire Wildlife Trust on the Manchester mosslands was even more challenging not only due to the long drive but to stepping up from a volunteer into a paid role and taking on more responsibility.
I faced and overcame a number of challenges such as leading volunteer work parties and AQAs, passing machinery tickets, and carrying out surveys. I coped because I was open with my line manager about my autism and he gave me a manageable workload and a regular routine.
Completing my traineeship gave me a lot more confidence and led to me gaining a new job as a graduate ecologist at a local ecological consultancy. This job has brought its own challenges – new surveys, new vans to drive, driving to new places, and, again, my manager and my colleagues have been very understanding about my autism and allowed me to tackle one thing at a time.
The thing I have found most difficult, which surprised me at first, but shouldn’t have done looking back, has been dealing with night work. During my traineeship I had a fixed routine of getting up at 4.30am, doing my devotions and meditation, exercising, then working five hours onsite and two and a half hours admin from home flexibly, eating, bathing, studying and/or writing and getting to sleep by 8.30pm.
Going out to do great crested newt surveys when I would be going to bed and getting in a few hours after my bed time has been draining and disorientating. The next day and, for a couple of days afterwards, I’ve not only felt tired but been in a low mood and had trouble concentrating and with fending off negative thoughts that don’t usually come through when I’ve had eight hours sleep.
It has been a blessing to be part of a team who are very aware about mental health. I have told my manager how important both sleep and exercise are to maintaining my mental health and we have agreed that I never need to start earlier than 8am, so I can get my exercise in, and I can do only one night a week. In a profession in which night work is central I am very grateful for this.
In the couple of months I have been at Ecology Services Ltd I have not only learnt to carry out surveys, but the process from start to finish, from speaking to a client, setting up a quote, organising the survey, doing it, and writing a report, and found a great deal of pride in doing the job and doing it well.
At present I’m coping and feel like I’ve grown in confidence quite a lot. However, I am apprehensive about the fact that the nights are getting longer and that bat season, the busiest time of the year, is approaching. I am hoping that, with continued support, I will be able to make it through the summer.
The Sanctuary of Vindos 