The Moon as a Calendar
10th April 2023
The moon has been used as a calendar for thousands of years by various cultures and civilisations around the world. Its phases and cycles have been observed and studied, allowing people to track time and plan their activities accordingly. An analogue watch usually has two hands that tell the hours and minutes, but marking the hours and minutes may not have been as important to our ancestors as marking the days, the weeks and the seasons. For them, the Sun would have help mark the days and the Moon would have helped to mark the weeks, the months, and the seasons.
The Lunar Cycle and the Lunar Calendar
The lunar calendar is based on the cycles of the moon, which has eight phases, starting with the new moon, followed by waxing crescent, first quarter, waxing gibbous, full moon, waning gibbous, third quarter, and waning crescent. A full cycle occurs roughly every 29.5 days, which is the length of a lunar month.
Ancient Use of the Lunar Calendar
Khonsu is the ancient Egyptian God of the Moon. His name means ‘traveller’, and this may relate to the perceived nightly travel of the Moon across the sky.
In ancient times, people used the moon as a way to track the passing of time. The ancient Egyptians and ancient Babylonians were among the first to use the moon as a calendar, for example, the Babylonians used a lunar calendar as early as the 5th century BCE. Their lunar calendars consisted of 12 months of 29 or 30 days each, with an additional five or six days (an additional intercalary month) added the end of the year to make up for the extra time in the solar year.
The Egyptian lunar calendar was used in tracking the annual flooding of the Nile River, and to determine the dates of religious festivals and ceremonies, which were an important part of their society. For example, the festival of Wepet Renpet, or the "Opening of the Year," was celebrated at the beginning of the year and marked the start of the agricultural season. Other festivals were held to honour specific gods and goddesses, such as the festival of Osiris, the god of the afterlife and the Nile flood, and the festival of Hathor, the goddess of love, music, and fertility.
The lunar calendar was also used by the ancient Greeks, Romans, and Chinese, among others. In some cultures, the lunar calendar was used exclusively, while in others it was used alongside a solar calendar.
Celtic Use of the Lunar Calendar
The Celtic people of ancient Europe were also known to use the moon as a calendar, and their lunar calendar was closely tied to the natural world and the changing of the seasons. The Celtic lunar calendar was also used to determine the dates of religious festivals and ceremonies, which were based on the cycles of the moon and the changing of the seasons.
The Celtic Tree Calendar
The Celtic Tree Calendar, also known as the Ogham Calendar, is a system of tree symbolism and divination used by the ancient Celts. The Celtic lunar calendar was divided into 13 months of 28 days each, with an additional day added at the end of the year to align the lunar calendar with the solar year. Each month was named after a specific tree or plant, with the cycles of the moon used to determine the best times for planting and harvesting crops.
The first month, which begins on December 24th or 25th, is associated with the Birch tree, and the last month, which begins on November 23rd or 24th, is associated with the Elder tree.
Here is a list of the trees and their associated months in the Celtic Tree Calendar, approximated to the contemporary Gregorian Calendar:
1. Birch Moon (December 24 - January 20)
2. Rowan Moon (January 21 - February 17)
3. Ash Moon (February 18 - March 17)
4. Alder Moon (March 18 - April 14)
5. Willow Moon (April 15 - May 12)
6. Hawthorn Moon (May 13 - June 9)
7. Oak Moon (June 10 - July 7)
8. Holly Moon (July 8 - August 4)
9. Hazel Moon (August 5 - September 1)
10. Vine Moon (September 2 - September 29)
11. Ivy Moon (September 30 - October 27)
12. Reed Moon (October 28 - November 24)
13. Elder Moon (November 25 - December 23)
Each tree is said to have its own unique qualities and symbolism, and these are often used in divination and spiritual practices. Although the lunar calendar was eventually replaced by the solar calendar, it remains an important part of Celtic mythology and folklore. The Celtic tree calendar is still used by some modern pagans and druids, although there is debate over its historical accuracy and authenticity.
We have also written an article about the Gaelic Tree Alphabet, also known as the Celtic or Ogham Tree Alphabet.
The Native American Lunar Calendar
Many Native American cultures used the cycles of the moon as a way to mark the passing of time and to track the changing of the seasons. They often assigned names to each full moon of the year, based on the natural events that occurred during each month. Here are some examples of Native American moon names:
January: Wolf Moon or Old Moon
The howling of wolves during the cold winter nights gave this full moon its name.
February: Snow Moon or Hunger Moon
This full moon was named for the heavy snowfall that often occurred during the month, which made hunting and gathering food more difficult.
March: Worm Moon or Sap Moon
This full moon was named for the emergence of earthworms from the ground, and the tapping of maple trees for sap to make syrup.
April: Pink Moon or Egg Moon
This full moon was named for the pink flowers that bloomed during the month, and for the hatching of bird eggs.
May: Flower Moon or Planting Moon
This full moon was named for the blooming of flowers and the planting of crops.
June: Strawberry Moon or Rose Moon
This full moon was named for the ripening of strawberries and the blooming of roses.
July: Buck Moon or Thunder Moon
This full moon was named for the appearance of male deer antlers, and for the thunderstorms that often occurred during the month.
August: Sturgeon Moon or Green Corn Moon
This full moon was named for the abundance of sturgeon in the lakes and rivers, and for the ripening of corn.
September: Harvest Moon or Corn Moon
This full moon was named for the harvest of crops and the bright light it provided for farmers to work by.
October: Hunter's Moon or Blood Moon
This full moon was named for the time when hunters would stockpile food for the winter, and for the reddish hue of the moon caused by the autumnal equinox.
November: Beaver Moon or Frost Moon
This full moon was named for the time when beavers were actively building their dams, and for the frost that signalled the approach of winter.
December: Cold Moon or Long Night Moon
This full moon was named for the long, cold winter nights that characterized the month.
Each tribe had its own set of moon names, but the use of lunar calendars to track time was a common practice throughout many Native American cultures. The moon names varied among different tribes and regions, but they all reflect the close relationship between Native American cultures and the natural world.
Once in a Blue Moon
Although Native Americans have given names to each of the full Moons, each typically happens within its own month. As above the 'Wolf Moon' is usually the full Moon occurring within January and with the cycle of the phases of the Moon lasting approximately one month, and there being 12 months in a year, we typically have 12 full moons each year. However, the phases of the Moon actually take 29.5 days to complete, meaning 354 days total for 12 full cycles. With 365 in a normal year (366 days in a leap year) roughly every two and a half years a 13th full moon is seen within the year. This additional full moon does not fit with the normal naming scheme and so is instead referred to as a ‘Blue Moon’.
Technically the definition of a blue moon is the third Full Moon in an astronomical season containing four Full Moons. However, this can be a complicated definition for people using the standard calendar, as the astronomical seasons begin and end at the equinoxes and solstices (e.g. the Winter season begins at the Winter solstice and ends at the Spring equinox, the Spring season begins at the Spring equinox and ends at the Summer solstice and so on). Another definition of a Blue Moon, and perhaps the more commonly used due to its simplicity, describes A Blue Moon as the second full Moon in any calendar month with two Full Moons. For this reason there is sometimes disagreement about which of the 13 Full Moons is the Blue one.
Modern Use of the Lunar Calendar
Even in the present day, the lunar calendar is still used by some people for religious or cultural purposes. The Islamic calendar, for example, is based on the cycles of the moon and is used to determine the dates of Islamic holidays and festivals such as Ramadan and Eid al-Fitr. Similarly, the Jewish calendar is based on both the cycles of the moon and the movement of the sun, and is used to determine the dates of Jewish holidays such as Passover and Rosh Hashanah. In modern times, some people have also turned to the lunar calendar as a way to connect with nature and to live in a more sustainable way. By following the phases of the moon, people can plan their activities in harmony with the natural world. For example, farmers may use the lunar calendar to determine the best times to plant and harvest crops.
As we can see, the use of the moon as a calendar has been an important part of human history and culture for thousands of years. From ancient civilizations to modern-day religions and cultural practices, the moon has played a significant role in tracking time and marking important events. While the use of the moon as a calendar may not be as common as it once was, it remains an important part of our collective human heritage and continues to be celebrated and observed by many around the world.
If you have enjoyed this article and would like to support what we do by donating £2 or more to buy saplings please follow the link below:
The Summer Solstice has been celebrated for thousands of years, and people such as the Celts would have been able to observe the rising and setting of the sun and use those cycles to track the year using monument built with this purpose in mind.
Nature connectedness may be a key trait shared by both Forest Bathing and psychedelic therapy. Awe, flow, spirituality, and perceptual change are all fascinating parallels, but nature connectedness is where the research most clearly suggests that both approaches may be influencing the same underlying human capacity: the ability to experience ourselves as part of, rather than separate from, the living world.
Woodlands may be particularly well suited for autistic people because they often combine predictability with freedom. A forest path can be explored at your own pace. A tree, a texture, a pattern of light, a bird call, or the feel of moss can become a focus of interest without overwhelming the senses. Many autistic people thrive when they can choose how to engage, when to pause, and how much sensory input to allow in. Nature can offer that kind of autonomy.
In our modern world, silence is increasingly rare. Many of us live inside a constant stream of notifications, engines, background radio, traffic, and conversation. That matters, because the nervous system does not experience noise as neutral. It has to process it, filter it, and often defend against it. Quiet, by contrast, gives the body a chance to shift away from continual alertness.
I sometimes offer Forest Bathing activities around interacting with rain inviting people to notice the rain, the sounds of drops falling, the silence between drops, the feeling of the rain on their skin, and noticing the smells that often follow rain or storms. There is actually a name for the earthy scent that we can smell when it first rains after a long period of dry weather, and that’s ‘Petrichor’.
Depression is one of the most common and disabling mental health conditions, and it affects mood, sleep, energy, motivation, concentration, self-worth, and day-to-day functioning. Alongside talking therapies, medication, movement, and social support, there is growing interest in approaches that help people regulate stress and reconnect with themselves and the world around them. Nature-based practices such as Forest Bathing, Forest Therapy, Shinrin-yoku, Silvotherapy, Sit Spot practice, and other forms of mindful nature connection are increasingly being studied as low-cost, low-risk ways to support mental wellbeing. Recent research suggests that these approaches can reduce depressive symptoms, improve sleep, and soften related difficulties such as rumination, stress, and emotional fatigue.
A landskein is not merely scenery, it is a dynamic visual relationship between the earth and air. The nearest hills appear dark, textured, and more substantial, while those further away soften into progressively paler tones. The farthest mountains may appear blue-grey, silver, or almost translucent against the horizon. This phenomenon is not simply aesthetic. It arises largely through the optical effects of Rayleigh scattering, the atmospheric process that scatters shorter wavelengths of light and alters the appearance of distant objects.
Anger is often treated as something to suppress, manage, or “fix.” It is framed as a problem of temperament, personality, or self-control. Yet if we pause long enough to listen more carefully, anger reveals itself as something far more meaningful — and perhaps far more ecologically based.
Anger is a signal.
It arises when something feels threatened, overwhelmed, unjust, or out of balance. It is the nervous system’s way of saying: something is not right here.
In a noisy, hurried world, it can be surprisingly hard to rest in the present moment. Our attention is tugged in several directions at once: screens, deadlines, messages, noise, and the quiet pressure to keep up. Nature mindfulness offers a gentler way back. At its heart, it is the practice of paying careful, non-judgemental attention while in contact with the natural world.
There is a quiet shift happening in how we understand health.
For years, the conversation has rested on three familiar pillars: eat well, move often, sleep deeply. These are still essential. They form the ground beneath our wellbeing — the daily practices that keep the body functioning and resilient.
But something has been missing.
Or perhaps, more accurately, something has been quietly waiting just beyond the edges of our awareness.
Nature.
Every year, Earth Day asks us to pause and remember a simple truth: we are not separate from the Earth, but part of it. This year’s theme, “Our Power, Our Planet,” carries that message with particular clarity. It reminds us that meaningful environmental change does not begin in distant institutions alone, but in the choices, relationships, and communities that shape daily life.
For early humans, fire was not simply a tool. It was a presence. It was warmth in the cold, light in the darkness, protection against the unknown, and a place to gather. The discovery of fire was one of the most transformative moments in human history, but its importance goes far beyond cooking or survival. Fire shaped how people related to one another. It created spaces for conversation, storytelling, learning, and belonging.
What if forests are not just places we visit, but communities we belong to?
In her new book, Suzanne Simard explores the hidden networks that connect trees, revealing forests as living systems built on cooperation, care, and continuity. When the Forest Breathes is both a scientific exploration and a deeply human reflection on resilience, renewal, and our place within the natural world.
In this latest article we explore Simard’s powerful message—and what it means for how we relate to forests today.
Studies show that nature-based therapies can sometimes evoke powerful feelings of presence, belonging, and awe. Participants often describe moments when the natural world helps them see their lives from a new perspective, process difficult emotions, and rediscover hope. These experiences don’t necessarily involve religion. Instead, they often arise through simple encounters with the living world — walking through woodland, listening to water, or quietly observing the rhythm of nature.
Integrating nature into work routines can significantly boost cognitive performance and deep-focus capacity. Decades of research – from Kaplan’s Attention Restoration Theory to modern EEG studies – show that natural environments replenish attention and improve memory and executive control
The legend of St. Lesmo of Glen Tanar is an example of a hermit‑saint tied to the wilderness; like many early Celtic hermits he served travellers on rough mountain roads. But it is really the broader Celtic tradition (with or without Christianity) that kept alive a deep love and respect for nature. From holy wells to storybook saints feeding animals, the Celtic ethos saw the natural world as charged with the divine.
For the Celts and Picts, who inhabited the lands of modern-day Scotland, Ireland, and parts of Britain, the natural world was not merely a backdrop but a sacred realm intertwined with the spiritual and mundane aspects of existence. The Spring Equinox, occurring around March 20th each year, was a time of profound significance, symbolising renewal, fertility, and the triumph of light over darkness. The equinoxes, representing moments of celestial equilibrium, held a special place in their cosmology.
The importance of nature connection in Celtic culture, rooted in animism and Celtic beliefs, is a source of inspiration and wisdom for the modern world. The Celts' deep reverence for the natural world, their sustainable practices, and their belief in the interconnectedness of all life offer valuable lessons and a profound sense of responsibility in today's environmental challenges. By exploring and adopting these ancient beliefs, we can enhance our own connection to nature and work towards a more harmonious and sustainable coexistence with the natural world.
John Muir (1838–1914) is celebrated as a pioneer of American conservation. A Scottish-born naturalist, he founded the Sierra Club in 1892 and was instrumental in creating national parks like Yosemite and Sequoia. Muir’s lyrical writing and walking expeditions greatly inspired the modern environmental movement. However, many of his beliefs – especially about race and wilderness – are now seen as deeply problematic.
It is widely recognised that a lot of the problems in the world today stem from the insatiable appetite that people in the more affluent countries have to indiscriminately consume the world’s finite resources. Not only does this affect the natural world and our potential future, but these actions and behaviours disproportionately affect the most disadvantaged people in the world. Becoming more in-tune with our environment can also change our perspectives on the value of making necessary changes, which is why we believe that activities such as Forest Bathing and nature-mindfulness are increasingly important in today’s world.
Strengthening nature connection can significantly boost environmental stewardship. Studies show that people who spend time in nature and feel an emotional bond with it tend to recycle more, conserve resources, and support green initiatives. Simple steps – like regular park visits, gardening, eco-volunteering, and teaching children about nature – can cultivate this bond and multiply pro-environmental actions. In doing so, we simultaneously improve our health and well-being. As individuals and communities around the globe embrace nature, the collective benefit will be a more sustainable, resilient world.
February 1st is the Gaelic Festival of Imbolc, or St, Brigid's Day. It marks the midway point between the Winter Solstice and the Vernal Equinox. Rooted in ancient Gaelic traditions, this festival symbolises the awakening of the Earth from its Winter slumber and the anticipation of Spring's arrival. Imbolc has its origins in Celtic paganism and is deeply connected to the goddess Brigid, who is associated with Spring, fertility, healing, and poetry.
The research conducted by pioneers of forest medicine, like Qing Li and Yoshifumi Miyazaki has highlighted the profound impact on human health and wellbeing it can have. As our modern lifestyles become increasingly disconnected from nature, understanding and embracing the therapeutic potential of forests offer a promising pathway towards improved health, vitality, and a deeper connection with the natural world.
Since medieval times, European fairy tales have cast forests as both wondrous realms and dark labyrinths. “Forests are sublime and dangerous, full of mystery, magic, terror, and monstrosity; an enchanted place where anything can happen”. Grimms’ Fairy Tales deliberately take readers “from the structure of society into the chaotic world within the forest where magic and turmoil preside”.
As we navigate the festive season, let's pause to reflect the timeless bond between Christmas and nature. By acknowledging the wisdom of ancient cultures, embracing nature's inherent gifts, and infusing our celebrations with nature-centric practices, we can rediscover the heart and essence of Christmas. Let this be a season where we learn to embrace the tranquility of nature, find solace in its beauty, and forge deeper connections with each other and the world around us.
As the crisp air turns even colder and the daylight length continues to shorten, the Winter Solstice emerges as a pivotal moment in the natural world. This celestial event marks the shortest day and the longest night of the year, inviting us to reflect on its profound significance and deeper meaning in our nature connection practices.
The Winter Solstice is believed to have held particularly profound significance in Neolithic and Celtic Culture. It marked the Sun’s gradual return to strength, symbolising renewal, hope, and the triumph of light over darkness. In Celtic spirituality, the Solstice was not only a turning point in the year but also a time when the veil between the physical and spiritual worlds was believed to be thin, allowing for communication with ancestors and spirits. This reverence is physically expressed in many ancient sites across Scotland, where standing stones and burial mounds are aligned with the Sunrise or Sunset on the Solstice, serving as both time markers and sacred spaces of transformation.
The tradition of having and decorating a Christmas tree goes beyond aesthetics; it's a celebration of nature's beauty and the timeless customs that bring families together. From choosing the perfect tree to adorning it with ornaments, the act of embracing this tradition fosters a deeper connection to nature and its many wonders. The relaxing aroma of pine, intertwined with the spirit of Christmas, creates a serene and calming environment. Amidst the hustle and bustle of the festive season, the presence of a Christmas tree fills the home with a touch of nature's tranquility, offering a moment of respite and relaxation, and brings other benefits too.
Seasonal Affective Disorder (SAD) is a type of depression that occurs seasonally, typically during the winter months when daylight hours are shorter. It's characterised by symptoms such as fatigue, irritability, changes in appetite, and a persistent feeling of sadness. While there are various treatments available for SAD, one natural and increasingly popular method is Forest Bathing, the practice of immersing oneself in a forest environment to promote physical and mental wellbeing.
The goal of Forest Bathing in Winter is not just about physical exercise but also about connecting with nature, reducing stress, and finding inner peace amid the serene Winter landscape. Here are 10 tips that you can adjust to suit your needs and comfort level, and enjoy the therapeutic benefits that nature offers all year-round.
I’m Hugh and I’m a Certified Forest Bathing Guide and Forest Therapy Practitioner, having trained with the Forest Therapy Institute and the Forest Therapy Hub. My purpose in life is to inspire people to improve their wellbeing, and to help people to help and inspire others to improve their wellbeing. I do this through promoting greater nature connection as I am a passionate believer in the benefits to health and wellbeing that nature and increased connection to nature can bring.
Professionally, I have worked for over twenty years supporting people experiencing: mental health problems; autism; learning disabilities; school exclusion; experience of the care system; and a history of offending behaviour. Currently I am the ‘Recovery Through Nature Lead’ in a residential rehab for people experiencing drug and alcohol problems.
I have a PhD in Therapeutic Relationships, but Dr. Hugh makes me sound too much like a Time Lord.

