As a previous student of psychology, I am quite familiar with Jung and his theories of the self and consciousness; as a person following an Earth-based spirituality, I am comfortable and feel quite at home in his ideas, identifying more closely with Jung than some of the other psychological theorists. When reading about the Mandala of Wholeness, I realized that I had essentially come up with my own mandala during my discussion of the Settling of the Manor of Tara, which included the elements of air, earth, water, and fire, with spirituality as the central focus. I find this interesting because many times when one is mastering concepts of a specific subject matter, one can pick up on ideas seemingly almost before they are taught, creating a very logical sort of “learning map” for future concepts. The idea of many mandalas being used throughout this course makes sense to me, just as the use of various mandalas as we make our way through life is also logical. Both the Irish and the Jungian mandalas, in their similarities and differences, have a place in my heart. To me, the Irish variation is rooted in more of the physical attributes while predictably, the Jungian model is more rooted in the psychological. Summed up another way, the Irish, like the Earth, is something we can see and touch while the Jungian model is more of a sensational model, something that is more unconscious and felt rather than seen.
The prosperity section in the East is more concerned with spiritual prosperity than literal. Generosity is a central concept here, and to me this means less the giving of physical gifts and more the anticipation of one’s needs and the willingness to go the distance to help someone in need with the understanding that you may get nothing out of it other than the satisfaction of being able to help. I try to make a difference in this way whenever possible, whether it is a simple matter or something more complex, no matter how far out of my way it takes me. Practicality also comes into play here, and is my lifestyle. I am a no-frills logical person by nature and I revel in the simple things. By this I mean not only the physically simple but the emotionally and psychologically simple as well. I try to see things at face value and don’t really like things that I have to interpret. I think the phrase “say what you mean and mean what you say” is very appropriate when discussing the Eastern part of the mandala. Traditionally, the East is also a farming Province, and this fits well in both the Irish and the Jungian model as sensation is the knowledge that something is there and thus, it is rooted in the physical presence as well as the practicality that exists at the heart of the farm.
In the South is the music section, but this term has less to do with actual music than a description word for the idea of creativity and inspiration. I believe creativity is at the heart of who we are and it comes into play in everything we do, whether it is actually part of a fine arts activity such as music, theatre, or poetry or whether we are looking to complete a more practical task. We use creativity in our daily lives whether we are at work and looking for ways to problem solve an issue, or whether we are at home raising children. Even simple everyday tasks like sweeping the floor requires creativity. I believe that from the beginning of time we have used creativity as a way of both solving problems as well as evolving and changing humanity into what it is today. In Jung’s model, creativity and feeling go hand in hand as both can be seen as our “rhythm of life”.
Knowledge in the West and battle in the North seem a bit obscure to me, and it almost seems like either these two should be swapped in the Irish model or perhaps in Jung’s model the ideas of thinking in the North and intuition in the West should be moved. Battle in the Irish model deals more with the ego and the relationship of the soul and thus would seem a little more intuitive to me. Even though the book says the two concepts should be separate, I disagree to a certain extent: I believe they can be seen as both separate entities but also combined into one, as thinking is intuitive and intuition is also a part of the thinking process. For this reason, I have symbolically combined them within the same paragraph. With that said, I am a firm believer in the idea that “knowledge is power” and that we should continually strive to learn throughout our lives. I am also a very intuitive person in that, when psychologically pulled in a certain direction, I think it is important to listen to that message. Basic instinct is a part of intuition but there is also a less logical part that doesn’t seem to follow a pattern, it just exists as almost an animalistic need that should at the very least, be acknowledged. I find that when I listen to the animal in me I can do no wrong and that if it feels right, it probably is.
When considering both the Irish and the Jungian models, all four directions work together for wholeness. Prosperity, music, knowledge and battle come together to create the sovereignty of wholeness, just as in the Jungian model where sensation, feeling, intuition, and thinking combine to create the individuality of wholeness. However, despite the fact that the central functions in each model can be seen as separate ideas, the general concept is of putting the four directions together like pieces of a pie to combine them into one, and then labelling it. Thus, we can see the individual pieces plus the “whole”, which I think could be summed up in both a simpler and more complex description of wholeness, called Earth.
13 August 2010
09 August 2010
Myth Work II: The Settling of the Manor of Tara
There are times when certain things are revealed to us at exactly the time that we need them to be. These revelations can appear in something complex such as an intuitive insight, or sometimes as a simple idea that can only be seen if certain other things have happened to precipitate it. Recently, this came to life for me when contemplating the myth of The Settling of the Manor of Tara. A few nights previously, I had been watching a movie called The Mysteries of the Cosmos, which was a documentary into the dawn of creation from the beginnings of the universe to the present. In the movie, it stated that Terra is the Latin word for “Earth”. This information was not exactly new to me, but because I had been studying this particular myth, it suddenly occurred to me that, although spelled and probably pronounced slightly differently, Earth could possibly be seen as not only Terra, but also in a sense, as Tara. In the beginning of the story, it states that, in the conference of Magh Bregh it was determined that the area that was Tara seemed excessive and too large an area but with no civilization and no services. Just as this was true for Tara, it is also true of the Earth, and especially of an older Earth where the population was not as large as it is today. An older Earth would also have seemed to be too large an area and also in need of partitioning. Many times when facing an immense task, it helps to go back to the basics. Just as the quarters of knowledge, battle, prosperity, music, and kingship in the center were the basics for Tara, the elements of earth, wind, fire, and water are the basic and oldest ingredients in nature’s recipe and make sense for the Earth, with spirit or consciousness as its center.
The myth also states that the nobles of Ireland were summoned to the feast of Tara by Diarmait son of Cerball, but they refused to participate in the feast until the settling of the manor of Tara was determined. This makes sense to me as well, because often we cannot move forward until we have addressed the concerns of our past. As a more obvious example, we cannot enter school if we have not first learned to walk and talk, in the same way that Tara could not be partitioned without the presence of a wise man who knew the stories of the past, because through our historical records we can better understand what is needed for our present and our future. Although Fintan was indeed old and wise, by himself he would not be enough to remember all that was needed. In much the same way that crucial information had appeared before me at just the point that I needed it, Trefuilngid Tre-eochair also appeared from the sunset at the exact moment that Tara needed him to appear. With Trefuilngid’s guidance, Fintan was able to complete this task as Trefuilngid filled in the gaps and “explained to all everything unknown”.
It seems to me that Trefuilngid represents not necessarily God, but the mere idea of God, meaning that in order to make difficult decisions, we need to be guided by a spirituality of some sort. Whether that is a physical being, a specific sense of presence that we cannot see or touch, or more of an extension of self is irrelevant. The idea is that we are all guided by some sort of force depending on our individual belief system. Though some may be uncomfortable with the idea of God, it may help to think of it as less of a Godly figure and more of a consciousness that simply enlightens us just when we need to be enlightened, helping us to stay focused in the moment. This entity is at our center and functions as spirit, governing all that we hold dear in our lives with the elements always present, not only around us but also as a part of us.
The myth also states that the nobles of Ireland were summoned to the feast of Tara by Diarmait son of Cerball, but they refused to participate in the feast until the settling of the manor of Tara was determined. This makes sense to me as well, because often we cannot move forward until we have addressed the concerns of our past. As a more obvious example, we cannot enter school if we have not first learned to walk and talk, in the same way that Tara could not be partitioned without the presence of a wise man who knew the stories of the past, because through our historical records we can better understand what is needed for our present and our future. Although Fintan was indeed old and wise, by himself he would not be enough to remember all that was needed. In much the same way that crucial information had appeared before me at just the point that I needed it, Trefuilngid Tre-eochair also appeared from the sunset at the exact moment that Tara needed him to appear. With Trefuilngid’s guidance, Fintan was able to complete this task as Trefuilngid filled in the gaps and “explained to all everything unknown”.
It seems to me that Trefuilngid represents not necessarily God, but the mere idea of God, meaning that in order to make difficult decisions, we need to be guided by a spirituality of some sort. Whether that is a physical being, a specific sense of presence that we cannot see or touch, or more of an extension of self is irrelevant. The idea is that we are all guided by some sort of force depending on our individual belief system. Though some may be uncomfortable with the idea of God, it may help to think of it as less of a Godly figure and more of a consciousness that simply enlightens us just when we need to be enlightened, helping us to stay focused in the moment. This entity is at our center and functions as spirit, governing all that we hold dear in our lives with the elements always present, not only around us but also as a part of us.
30 July 2010
The Dúile: The Shapes of the World
It has been stated that “the inner and outer landscapes are not separate. They are the wildness of the world and the wildness of the self.” To me, this means that the outer world of nature and the inner world of ourselves can be both light and dark, and order and chaos, much like in the battle of Magh Tuireadh. By this I mean that we not only physically experience order and chaos at different times yet also simultaneously, but that we also have periods where we are battling similar conflicts within ourselves while also experiencing a sort of peace or order internally. It is during the times of internal peace that we can see much clearer the sacred within ourselves as well as the sacred within nature, because our frame of mind is much more open to beauty during periods of order than during our chaotic times.
The Celtic conception of the divine can be described as an all-in-one threefold of the Shaping, Shapes, and Shapers. The shaping can be equated to a divine concept in that the Gods or Spirits are shaping the world in much the same way that the Tuatha De Danaan shaped the world in the early days, which has also shaped in part, what we have come to understand as a combination of Dana the mother goddess, Dana the spirits of the Earth, and Dana the consciousness. The shapes are the sacred; everything around us, everything we see, and everything we are. If we look at the world as individual pieces of a larger puzzle, we can see the beauty within each shape and appreciate the shapes for what they are. We can see each individual tree, flower, stream, and creature, and revel in the wonders of how it came to be what it is, and if we look closely we can follow its path and outline its very being. We can then step back and view the world as a whole and see the shaping as the foundation of what we hold dear; we can see Dana as consciousness and touch the world in a variety of ways, both physically and psychologically, and in this way the shaping is sacred as well. The Shapers are not only the Gods or Spirits, but we as the shapes are also the shapers in that we are not only physically creating other shapes but we are also shaping our views, thoughts, and ways, and adapting them to our ever-changing world in much the same way that Dana as the mother goddess has shaped the world as well as shaped the individual shapes.
I believe that we are all in the role of shape, shaping, and shaper. We are the physical shapes as residents of the Earth, but we are shaping the Earth, other shapes, and the divine, as we continue to grow and evolve. Because of this, it also makes us both shapers of a changing world as well as shaping the world. In another sense, we as shapes can be seen as being in a symbiotic relationship with the divine in that we need the three aspects of Dana to survive just the same as Dana needs us as part of the elemental world, because if there were no shapes present, then there would also be no need for shaping to occur, and that means there would be no need for the existence of both the divine and the shapes as shapers.
The Celtic conception of the divine can be described as an all-in-one threefold of the Shaping, Shapes, and Shapers. The shaping can be equated to a divine concept in that the Gods or Spirits are shaping the world in much the same way that the Tuatha De Danaan shaped the world in the early days, which has also shaped in part, what we have come to understand as a combination of Dana the mother goddess, Dana the spirits of the Earth, and Dana the consciousness. The shapes are the sacred; everything around us, everything we see, and everything we are. If we look at the world as individual pieces of a larger puzzle, we can see the beauty within each shape and appreciate the shapes for what they are. We can see each individual tree, flower, stream, and creature, and revel in the wonders of how it came to be what it is, and if we look closely we can follow its path and outline its very being. We can then step back and view the world as a whole and see the shaping as the foundation of what we hold dear; we can see Dana as consciousness and touch the world in a variety of ways, both physically and psychologically, and in this way the shaping is sacred as well. The Shapers are not only the Gods or Spirits, but we as the shapes are also the shapers in that we are not only physically creating other shapes but we are also shaping our views, thoughts, and ways, and adapting them to our ever-changing world in much the same way that Dana as the mother goddess has shaped the world as well as shaped the individual shapes.
I believe that we are all in the role of shape, shaping, and shaper. We are the physical shapes as residents of the Earth, but we are shaping the Earth, other shapes, and the divine, as we continue to grow and evolve. Because of this, it also makes us both shapers of a changing world as well as shaping the world. In another sense, we as shapes can be seen as being in a symbiotic relationship with the divine in that we need the three aspects of Dana to survive just the same as Dana needs us as part of the elemental world, because if there were no shapes present, then there would also be no need for shaping to occur, and that means there would be no need for the existence of both the divine and the shapes as shapers.
29 July 2010
Celebrations
As a brand new Druid, this year's Lughnasadh will be my very first celebration as a Pagan. Although I do not feel anywhere close to comfortable with turning this into an all-out ritual, there are simple things I can do to celebrate the harvest season. Since I am new to this concept, I think it is only fitting that I should begin with the harvest celebration, being that this one is centered around food and fun; I figure seeing as we all need to eat, I can very easily incorporate this into daily life, and many people who do not know of my change in spirituality may never even notice the difference. This is not to say that I am hiding the fact that I am a druid, but more that it allows me to "test the waters" with my first actual holiday, see how it goes and how it feels. Perhaps later when I feel more ready for more of an in-depth disclosure with certain family and friends I will be more prepared to answer their questions because I will have had a little hands-on experience with the sabbats, although that experience will be almost completely solitary, which I think is alright for now.
That being said, I have subscribed to and have been reading a few email lists and message boards on Druidism and have found a few recipes for the purpose of this celebration. I thought I would start with something simple such as preparing Boxty (Potato Pancakes) in the morning for breakfast and then possibly having a harvest-type dinner including corn on the cob and some form of chicken, which would actually seem quite normal for me except for the corn. Symbolically though, it would seem to me as kind of bridging the gap between my old lifesyle and at the same time, introducing the new one. It will be interesting in any case..
That being said, I have subscribed to and have been reading a few email lists and message boards on Druidism and have found a few recipes for the purpose of this celebration. I thought I would start with something simple such as preparing Boxty (Potato Pancakes) in the morning for breakfast and then possibly having a harvest-type dinner including corn on the cob and some form of chicken, which would actually seem quite normal for me except for the corn. Symbolically though, it would seem to me as kind of bridging the gap between my old lifesyle and at the same time, introducing the new one. It will be interesting in any case..
28 July 2010
Dana: The Primal Enlivening
The idea of Dana can be described as the physical land itself, spirits of the Earth, or the enlivening force behind all things. My own personal view of Dana is that she is all three things at once, which through this combination, creates the overall concept of Dana for me. Part of my reason for seeing Dana as a combination is, being raised a Christian with God as human form just never made sense to me, and it is this concept that I am now moving away from. The concept of Dana as combination of the physical Earth, spirit, and consciousness then, allows me to view this idea as simply the divinity of life, and in this way I can more easily identify with Dana as a divine principle.
Dana as planet Earth is attractive to me because she can be seen as a motherly figure and as having given birth to all things of the Earth. In this way, she is mother nature, which is how I had previously viewed the divine. Dana as the spirits of the Earth is a natural fit in this view because each of her “children” are specific forces or inhabitants that are nurtured and protected by the mother. Dana as the enlivening force is harmony and the energy of life and of everything we come into contact with. Said another way, I believe we can look at this concept as all-encompassing; a need to have all three elements of physical being, a multitude of various occupants of that being working together for a common good, and an aspect of non-physical essences and energies feeding off of the occupants of that being to provide a psychological balance to all of nature no matter who or what you are.
The idea that Dana is characterized by a quality of tending fits very well within this concept. As a mother, one tends her children in all areas of being, making sure all needs are met including physical, social, psychological, and emotional. The physical section includes necessities for survival such as food, water, and protection from the elements. Dana as Earth Mother takes care in making sure all of her children have access to these things in the form of lakes and rivers to quench thirst, other plants, animals, and microscopic creatures for food, and a semblance of shelter from the elements, whether the life form must seek this out on its own or whether it is incorporated into its being. The social aspect of tending is important as well. Many of life’s creatures need others to survive, as in the example of hunting for food with like creatures and sharing benefits within a group, or the less obvious form such as symbiotic creatures and their need to live off of or in close proximity with, another life form for various reasons. The emotional comes into play because this equates to either love or simple reproductive needs and the carrying on of each type of inhabitant. The psychological is important because being in a healthy frame of mind is the key to functioning in life: Without this ability we would be incapable of using the other aspects of basic needs, and Dana as tender of her children provides all of these concepts within each of us.
I think the first step in opening up to the idea of Dana as a way of being tended is to consciously recognize that one needs to be mothered in all aspects of life and also at varying times no matter how old or young we are. As inhabitants of the Earth, we need to rely on others for survival just as we need to rely on the Earth in the form of natural survival resources. Dana as mother provides all the tools necessary for our nurturing. Sometimes these elements are relatively easy to obtain, and other times we are simply given the blueprints to discover resources or concepts for ourselves, but I believe that we are never alone in this world; the tools we need are out there, we just have to know where to look and how to recognize these gifts when we discover them.
Dana as planet Earth is attractive to me because she can be seen as a motherly figure and as having given birth to all things of the Earth. In this way, she is mother nature, which is how I had previously viewed the divine. Dana as the spirits of the Earth is a natural fit in this view because each of her “children” are specific forces or inhabitants that are nurtured and protected by the mother. Dana as the enlivening force is harmony and the energy of life and of everything we come into contact with. Said another way, I believe we can look at this concept as all-encompassing; a need to have all three elements of physical being, a multitude of various occupants of that being working together for a common good, and an aspect of non-physical essences and energies feeding off of the occupants of that being to provide a psychological balance to all of nature no matter who or what you are.
The idea that Dana is characterized by a quality of tending fits very well within this concept. As a mother, one tends her children in all areas of being, making sure all needs are met including physical, social, psychological, and emotional. The physical section includes necessities for survival such as food, water, and protection from the elements. Dana as Earth Mother takes care in making sure all of her children have access to these things in the form of lakes and rivers to quench thirst, other plants, animals, and microscopic creatures for food, and a semblance of shelter from the elements, whether the life form must seek this out on its own or whether it is incorporated into its being. The social aspect of tending is important as well. Many of life’s creatures need others to survive, as in the example of hunting for food with like creatures and sharing benefits within a group, or the less obvious form such as symbiotic creatures and their need to live off of or in close proximity with, another life form for various reasons. The emotional comes into play because this equates to either love or simple reproductive needs and the carrying on of each type of inhabitant. The psychological is important because being in a healthy frame of mind is the key to functioning in life: Without this ability we would be incapable of using the other aspects of basic needs, and Dana as tender of her children provides all of these concepts within each of us.
I think the first step in opening up to the idea of Dana as a way of being tended is to consciously recognize that one needs to be mothered in all aspects of life and also at varying times no matter how old or young we are. As inhabitants of the Earth, we need to rely on others for survival just as we need to rely on the Earth in the form of natural survival resources. Dana as mother provides all the tools necessary for our nurturing. Sometimes these elements are relatively easy to obtain, and other times we are simply given the blueprints to discover resources or concepts for ourselves, but I believe that we are never alone in this world; the tools we need are out there, we just have to know where to look and how to recognize these gifts when we discover them.
26 July 2010
Into the Well of Beauty
Childhood innocence is really a wonderful thing. When one is a child, one sees the world for what it really and truly is. The Earth is a wonderful place filled with breathtaking mountains, oceans, lakes, rivers, trees, flowers, animals, clouds, and skies. Seeing the beauty of the sacred is something that lives within each of us naturally from the day we are born and we revel in it, unable to contain our excitement for the next awe-inspiring adventure. The problem with this is that childhood innocence usually doesn‘t last and it saddens me that most of us at some point are actually taught to stop seeing.
As a child, I was always the one running off into the woods, climbing trees, picking berries, climbing a mountain, swimming and canoeing in lakes and streams, blazing the trails, and just generally observing nature. If I found a wild animal or bug I would watch it in fascination for as long as it would let me, and I had been known to help the ones who were hurt along the way and water the wildflowers along the path. My first contact with what I would call a discouragement from the sacred came when I was about twelve years old in one of my religion classes for the Catholic faith. Our family owned a wonderful dachshund named Dolly, she was the light of my life at the time and I would often bring her along on my adventures. During this particular class, we had been talking about death and heaven, and someone asked about pets and whether they went to heaven. I was absolutely shocked to learn that according to the Catholic faith, only humans went to heaven and our much loved pets just simply died and disappeared, they were not included in the heaven plan because they did not have a soul. I remember being very upset and I decided that I didn’t want to go to heaven if my dog would not be there. It may have been an immature childhood thought, but to this day, my decision stands, and I still would not want to be a part of any religion where all living things did not have a spirit, or a soul. I didn’t understand at the time, but in retrospect, I believe this isolated incident in my religious upbringing was the start of my spiralling away from Christianity and landing on Druidism in what would be many years in the future. Even now with all that I have been through both in my life and in what I have learned of religion and spirituality in general, I do not see Christianity as a negative thing. Simply put, it may be right for someone else but it just isn’t me anymore and I don’t think it ever was.
I am really not sure why we are discouraged from seeing the sacred when we get older. Perhaps it is just that we get so caught up in our busy lives that we simply forget to stop and smell the flowers, or maybe it is a responsibility thing where other things like jobs, technology, and raising kids begin to take priority, and with that comes the invention of new and better technologies so that we can be more productive members of society which then in turn gives us the confidence to assume that we are the dominant species which could then be mistaken for thinking we must be the most important. I believe in seeing the sacred in everything I come into contact with throughout the day, whether it is something simple like looking out of my window and getting a warm feeling at seeing the blue sky, the sun, and the beautiful British Columbia mountains in the distance, or something more involved like wandering into the wilderness for some meditation time. I think all it takes in seeing the sacred is to simply shift our focus a little bit. If we looked at each individual resident of the Earth as being alive, whether it be a human or a rock, I think more people would think twice about some of the destruction they are causing to the Earth.
As a child, I was always the one running off into the woods, climbing trees, picking berries, climbing a mountain, swimming and canoeing in lakes and streams, blazing the trails, and just generally observing nature. If I found a wild animal or bug I would watch it in fascination for as long as it would let me, and I had been known to help the ones who were hurt along the way and water the wildflowers along the path. My first contact with what I would call a discouragement from the sacred came when I was about twelve years old in one of my religion classes for the Catholic faith. Our family owned a wonderful dachshund named Dolly, she was the light of my life at the time and I would often bring her along on my adventures. During this particular class, we had been talking about death and heaven, and someone asked about pets and whether they went to heaven. I was absolutely shocked to learn that according to the Catholic faith, only humans went to heaven and our much loved pets just simply died and disappeared, they were not included in the heaven plan because they did not have a soul. I remember being very upset and I decided that I didn’t want to go to heaven if my dog would not be there. It may have been an immature childhood thought, but to this day, my decision stands, and I still would not want to be a part of any religion where all living things did not have a spirit, or a soul. I didn’t understand at the time, but in retrospect, I believe this isolated incident in my religious upbringing was the start of my spiralling away from Christianity and landing on Druidism in what would be many years in the future. Even now with all that I have been through both in my life and in what I have learned of religion and spirituality in general, I do not see Christianity as a negative thing. Simply put, it may be right for someone else but it just isn’t me anymore and I don’t think it ever was.
I am really not sure why we are discouraged from seeing the sacred when we get older. Perhaps it is just that we get so caught up in our busy lives that we simply forget to stop and smell the flowers, or maybe it is a responsibility thing where other things like jobs, technology, and raising kids begin to take priority, and with that comes the invention of new and better technologies so that we can be more productive members of society which then in turn gives us the confidence to assume that we are the dominant species which could then be mistaken for thinking we must be the most important. I believe in seeing the sacred in everything I come into contact with throughout the day, whether it is something simple like looking out of my window and getting a warm feeling at seeing the blue sky, the sun, and the beautiful British Columbia mountains in the distance, or something more involved like wandering into the wilderness for some meditation time. I think all it takes in seeing the sacred is to simply shift our focus a little bit. If we looked at each individual resident of the Earth as being alive, whether it be a human or a rock, I think more people would think twice about some of the destruction they are causing to the Earth.
22 July 2010
Myth Work I: The Second Battle of Magh Tuireadh
The Second Battle of Magh Tuireadh begins, as most stories do, with the traditional setting of time, place, and introductory information. The Tuatha De Danaan lived in the northern islands and studied in the four cities of Falias, Gorias, Murias, and Findias. There also existed a weapon from each of the cities; the Stone of Fal, from Falia, the sword which Lug had, from Gorias, the Sword of Nuadu, from Findias, and Dagda’s Cauldron from Murias as well as a wizard in each of the cities. The Tuatha De made an alliance with the Fomoire by arranged marriage, creating the eventual hero of the story, Lug. The Tuatha De then went to Ireland to take it by force from the Fir Bolg. The Tuatha De were victorious, but Nuadu lost his hand in the battle. Since Nuadu lost his hand, he was no longer eligible for kingship, so it was given to Bres, son of Elatha, in the hope that it would solidify the alliance with the Fomoire.
At this point, it is important to note that as adopted son of Nuadu and biological son of the king Elatha, the assumption is made that Bres would be a good king because of heredity and upbringing in a kingly environment, however, good kings are not necessarily bred, and good kingly behavior must be taught. After Bres had assumed kingship, it became clear that Bres did not have the peoples’ best interest at heart, he only desired to control and belittle them.
Although Bres exhibited more dark attributes than light, he did occasionally show a bit of a light side, in the case of the satirist Cridenbel and Dagda, in which the satirist commanded Dagda to give him three best bits of Dagda’s serving, which was making Dagda ill from malnutrition. Mac Oc devised a plan to end this tirade by giving Dagda three coins to put into the three bits, which would kill the satirist and Dagda would be accused of poisoning him. After the satirist died and Dagda was accused and sentenced to death, Dagda told Bres that he gave the satirist the three coins in his serving because the satirist wanted the best Dagda had to offer. Bres decided that the satirist’s stomach would be examined, and if the coins were found, Dagda would live. This showed a rare lightness to his character, in that he showed the ability to listen and make a fair judgement in light of the circumstances. However, most of the time, Bres exhibited the dark qualities versus the light, as was his Fomoirian side. None of his subjects held him in high regard and they did not offer the benefits of their talents unless it was forced upon them. Bres would not allow hospitality to any person who asked for it, only providing sub standards of the bare necessities, and the people responded with no respect for him as a leader. The people of Tuatha De did not think Bres worthy of the kingship, but he asked them to allow his rule for seven years. They agreed, providing that in that time the people will be provided for and be allowed to keep what they have and not have to pay him tribute until he could prove himself worthy after the seven years. Bres agreed to this as a way to buy himself time to gather up forces against his own people and with the intention of never giving up his position. This not only shows the dominant chaotic side of his nature but also exhibit’s the egocentric notion that he deserves the status of king and no one can or will change that. He went to his mother and asked her to take him to his father and the Fomoirians. Once in the presence of his father, Bres told him what he had done to his people and asked him to provide Bres with warriors so that he could take the Tuatha De by force.
Many times, jealousy figures into things and is usually seen as a negative emotion that precipitates negative actions. As such, in the case of Nuadu and the repair of his hand, I believe the dark forces to have been at work in the form of jealousy or, if not quite jealousy, then a similar emotion. When Nuadu was given a fully working silver hand by Dian Cecht to replace the missing limb, he was very proud of his work; however, Miach felt he could do better and healed the hand in nine days with a spell. This prompted fierce mental conflict between the two, as each resented the other for their actions. Dian Cecht did not like the cure and I believe jealousy to have reared its ugly head here when Miach proved to be able to do what Dian couldn’t, so Dian Cecht hurled a spear at Miach’s head four times in which Miach healed himself every time except the final blow which was too severe for him to survive it. After he was buried, three hundred and sixty five herbs grew through the grave corresponding to each of his joints, and Airmed uprooted the herbs according to their properties. Again jealousy took over as Dian Cecht mixed up the herbs so no one knew their healing properties. However, I do not see Dian as a dark person, as, later during the battle he helped heal the battle warriors by placing them into the well Slaine and chanting spells over it. The wounded were healed and emerged from the well to fight another day. This leads me to believe that Dian Cecht has the qualities of both light and dark as do most people, which surface at different times depending on need and circumstance and instead of it being a negative aspect, it simply describes the conflict within ourselves by creating the balance of order and chaos that we all battle with internally.
With the repair of his hand, Nuadu once again resumed kingship and held a great feast for the Tuatha De in Tara. At this part in the story, Lug is introduced as a major figure when he traveled to Tara and was greeted at the gates by the doorkeeper. We see for the first time, that Lug leans more toward the light side of the spectrum as, when he asked to be admitted inside, Lug was informed that no one enters Tara without a practicing art. Lug professes to the doorkeeper that he is a builder, smith, champion, harper, warrior, historian, sorcerer, physician, cup bearer, and brazier, but after each claim, was informed that Lug was not needed, as the king already had someone for all of these arts. Lug then informed the doorkeeper that he possessed all of these talents and sent him to ask the king whether he had one man that could do all of them. The king was impressed by this and Lug was admitted to Tara as the possessor of all talents. He sat in the seat of the Sage, because he was a sage in every art. In contras to Bres, Lug seems to represent everything good and pure where Bres represents the shadow. For comparison sake, it seems to me that when looking at the idea of light and dark, that perhaps Bres could be seen as the Christian form of devil where Lug could be seen as angel, and perhaps this is where the idea of angels and devils emerged from in the beginnings of the various Christian faiths.
The Tuatha De see Lug as their best hope for survival and independence from the Fomoire, so they decide to not only go to battle but protect Lug from harm as well. Despite the nine guards assigned to him, he slips away from them and ends up leading the battle. Using the talents of all members of the Tuatha De, the battle is a victory for the Tuatha De. Nuada is killed by Balor and then Lug and Balor face each other in a final conflict before the Fomoire are driven back towards the sea. An opportunity to kill Bres arrived, but he asked to be spared. This is a good example, again, of both Lug’s tendency towards order and Bres’ chaotic nature, as Bres cares only for self preservation and will make any bargain necessary to achieve that goal. Lug’s goodness leads him to negotiate on Bres’ behalf, although he will kill him if no negotiation can be reached.
The idea of light and dark and/or order versus chaos is the central theme in many ancient stories as well as modern ones. The characters may change but the theme of light and dark is always present. I believe this to be for the reason that balance in life is crucial to the survival of our world. Supposing that an all-pure world could exist, I don’t think total goodness would last for very long because a natural balance would begin to emerge to balance the purity not necessarily with evil, but more with conflict. The result is, not one over ruling the other but one extreme complimenting the other and vice-versa. I also think that everything in life can be and is, both light and dark simultaneously, as I have pointed out in my discussion of Dian Cecht. As human beings we have both concepts within us that come out at different times to provide balance within thoughts and actions, and I have seen the same in other aspects of life as well. I believe this balance reduces the risk of boredom, monotony, and predictability. I also think that it helps to reduce the amount of chaos and destruction in all things of the Earth. Summed up in musical terms, the melody is nice, but you must also have harmony for music to work.
At this point, it is important to note that as adopted son of Nuadu and biological son of the king Elatha, the assumption is made that Bres would be a good king because of heredity and upbringing in a kingly environment, however, good kings are not necessarily bred, and good kingly behavior must be taught. After Bres had assumed kingship, it became clear that Bres did not have the peoples’ best interest at heart, he only desired to control and belittle them.
Although Bres exhibited more dark attributes than light, he did occasionally show a bit of a light side, in the case of the satirist Cridenbel and Dagda, in which the satirist commanded Dagda to give him three best bits of Dagda’s serving, which was making Dagda ill from malnutrition. Mac Oc devised a plan to end this tirade by giving Dagda three coins to put into the three bits, which would kill the satirist and Dagda would be accused of poisoning him. After the satirist died and Dagda was accused and sentenced to death, Dagda told Bres that he gave the satirist the three coins in his serving because the satirist wanted the best Dagda had to offer. Bres decided that the satirist’s stomach would be examined, and if the coins were found, Dagda would live. This showed a rare lightness to his character, in that he showed the ability to listen and make a fair judgement in light of the circumstances. However, most of the time, Bres exhibited the dark qualities versus the light, as was his Fomoirian side. None of his subjects held him in high regard and they did not offer the benefits of their talents unless it was forced upon them. Bres would not allow hospitality to any person who asked for it, only providing sub standards of the bare necessities, and the people responded with no respect for him as a leader. The people of Tuatha De did not think Bres worthy of the kingship, but he asked them to allow his rule for seven years. They agreed, providing that in that time the people will be provided for and be allowed to keep what they have and not have to pay him tribute until he could prove himself worthy after the seven years. Bres agreed to this as a way to buy himself time to gather up forces against his own people and with the intention of never giving up his position. This not only shows the dominant chaotic side of his nature but also exhibit’s the egocentric notion that he deserves the status of king and no one can or will change that. He went to his mother and asked her to take him to his father and the Fomoirians. Once in the presence of his father, Bres told him what he had done to his people and asked him to provide Bres with warriors so that he could take the Tuatha De by force.
Many times, jealousy figures into things and is usually seen as a negative emotion that precipitates negative actions. As such, in the case of Nuadu and the repair of his hand, I believe the dark forces to have been at work in the form of jealousy or, if not quite jealousy, then a similar emotion. When Nuadu was given a fully working silver hand by Dian Cecht to replace the missing limb, he was very proud of his work; however, Miach felt he could do better and healed the hand in nine days with a spell. This prompted fierce mental conflict between the two, as each resented the other for their actions. Dian Cecht did not like the cure and I believe jealousy to have reared its ugly head here when Miach proved to be able to do what Dian couldn’t, so Dian Cecht hurled a spear at Miach’s head four times in which Miach healed himself every time except the final blow which was too severe for him to survive it. After he was buried, three hundred and sixty five herbs grew through the grave corresponding to each of his joints, and Airmed uprooted the herbs according to their properties. Again jealousy took over as Dian Cecht mixed up the herbs so no one knew their healing properties. However, I do not see Dian as a dark person, as, later during the battle he helped heal the battle warriors by placing them into the well Slaine and chanting spells over it. The wounded were healed and emerged from the well to fight another day. This leads me to believe that Dian Cecht has the qualities of both light and dark as do most people, which surface at different times depending on need and circumstance and instead of it being a negative aspect, it simply describes the conflict within ourselves by creating the balance of order and chaos that we all battle with internally.
With the repair of his hand, Nuadu once again resumed kingship and held a great feast for the Tuatha De in Tara. At this part in the story, Lug is introduced as a major figure when he traveled to Tara and was greeted at the gates by the doorkeeper. We see for the first time, that Lug leans more toward the light side of the spectrum as, when he asked to be admitted inside, Lug was informed that no one enters Tara without a practicing art. Lug professes to the doorkeeper that he is a builder, smith, champion, harper, warrior, historian, sorcerer, physician, cup bearer, and brazier, but after each claim, was informed that Lug was not needed, as the king already had someone for all of these arts. Lug then informed the doorkeeper that he possessed all of these talents and sent him to ask the king whether he had one man that could do all of them. The king was impressed by this and Lug was admitted to Tara as the possessor of all talents. He sat in the seat of the Sage, because he was a sage in every art. In contras to Bres, Lug seems to represent everything good and pure where Bres represents the shadow. For comparison sake, it seems to me that when looking at the idea of light and dark, that perhaps Bres could be seen as the Christian form of devil where Lug could be seen as angel, and perhaps this is where the idea of angels and devils emerged from in the beginnings of the various Christian faiths.
The Tuatha De see Lug as their best hope for survival and independence from the Fomoire, so they decide to not only go to battle but protect Lug from harm as well. Despite the nine guards assigned to him, he slips away from them and ends up leading the battle. Using the talents of all members of the Tuatha De, the battle is a victory for the Tuatha De. Nuada is killed by Balor and then Lug and Balor face each other in a final conflict before the Fomoire are driven back towards the sea. An opportunity to kill Bres arrived, but he asked to be spared. This is a good example, again, of both Lug’s tendency towards order and Bres’ chaotic nature, as Bres cares only for self preservation and will make any bargain necessary to achieve that goal. Lug’s goodness leads him to negotiate on Bres’ behalf, although he will kill him if no negotiation can be reached.
The idea of light and dark and/or order versus chaos is the central theme in many ancient stories as well as modern ones. The characters may change but the theme of light and dark is always present. I believe this to be for the reason that balance in life is crucial to the survival of our world. Supposing that an all-pure world could exist, I don’t think total goodness would last for very long because a natural balance would begin to emerge to balance the purity not necessarily with evil, but more with conflict. The result is, not one over ruling the other but one extreme complimenting the other and vice-versa. I also think that everything in life can be and is, both light and dark simultaneously, as I have pointed out in my discussion of Dian Cecht. As human beings we have both concepts within us that come out at different times to provide balance within thoughts and actions, and I have seen the same in other aspects of life as well. I believe this balance reduces the risk of boredom, monotony, and predictability. I also think that it helps to reduce the amount of chaos and destruction in all things of the Earth. Summed up in musical terms, the melody is nice, but you must also have harmony for music to work.
21 July 2010
Religions of the World
I attended a Christian college in my first two years as a student, so I had to take a class on the survey of world religions. I was surprised at the time, that it was really a well-done class that seemed to show equality to each religion studied and wasn't overly biassed to Christianity. I never realized it until recently, but Paganism wasn't even in the book. Now that I consider myself to be Pagan, I find this rather interesting. It is funny the things you don't really notice until they actually apply to your life. As my final project for the class I wrote a poem summarizing (very briefly) each religion studied, and the poem was a big hit so I thought I would include it here to prove my point that Paganism is still being avoided in society..
Journey With Me
~~~~~~~~~
Journey with me through our world religions,
Where different cultures produce different visions.
The spirits speak to us in many ways unknown,
From later Christianity to the age of stone.
In Japan what started as the philosophy of Shinto,
Focused in on nature, with deities to pray to.
With the Sun and the Moon and other Kami,
The birth of Japan began with Izanagi and Izanami.
Due to the introduction of Buddhism by the Chinese,
Religious influences were added by other ideas like these.
With the turning point of the Meiji Restoration,
The religion of Shinto was adopted by the Nation.
In India the religion of Hindu paved the way,
Trained by a guru, disciples are taught how to pray.
Devotion is sought through yoga and meditation,
A way of life dedicated to this Indian nation.
The Bhagavad Gita talks of not many gods,
But just one who helped Arhuna beat the odds.
Krishna the chariot driver got Arhuna to see
Why he must fight, because it was his duty.
The religion of Buddha is seen in more than one land,
From Asia to the West he has touched many a hand.
Though more forms of Buddhism initially arose,
Only three major groups survived out of those.
In Theravada the way of the elders remained,
Mahayana say enlightenment by all can be attained.
Vajrayana suggests strength clarity wisdom and light,
But each type of Buddhism is special in its own right.
Judaism goes back two thousand years or more,
The problem began with an act by the Romans of war.
Destruction of the Second Temple had a major part to play,
And earlier Judaism was forced to develop in a new way.
The Hebrew bible comprises Ketuvim Nevi’im and Torah,
With holidays like Hanukkah and lighting of the Menorah..
The preparation of many foods require certain restrictions,
For meat must be kosher, meeting with religious convictions.
In Islam themes of other faith such as Judaism are found,
Stories of Abraham Moses Mary and Jesus abound..
The Qur’ an is the sacred bible which includes the hadiths,
It explains Muhammad’s revelations of truth not of myths.
The five pillars of Islam include no less and no more,
Accepted in faith are creed prayer and help for the poor.
Fasting brings forth sympathy and an unpleasant sensation,
While pilgrimage to Mecca is an aspect of veneration..
Christianity grew from Judaism but is now a separate thought,
With Jesus as the son of God this is a difference sought.
In organic form he suffered so that humanity was free,
And the gates of heaven opened up because he used the key.
The idea of God’s three entities make up the trinity,
With father son and spirit all are one divinity.
Angelic forces seek to help those in conflict and distress,
Prayer faith love for God humanity does express..
And so concludes this journey of many faiths unknown,
For each culture couldn’t thrive with simply one belief alone.
Religion makes us who we are and how we choose to live,
Acceptance of our difference shows strength with which to give.
Journey With Me
~~~~~~~~~
Journey with me through our world religions,
Where different cultures produce different visions.
The spirits speak to us in many ways unknown,
From later Christianity to the age of stone.
In Japan what started as the philosophy of Shinto,
Focused in on nature, with deities to pray to.
With the Sun and the Moon and other Kami,
The birth of Japan began with Izanagi and Izanami.
Due to the introduction of Buddhism by the Chinese,
Religious influences were added by other ideas like these.
With the turning point of the Meiji Restoration,
The religion of Shinto was adopted by the Nation.
In India the religion of Hindu paved the way,
Trained by a guru, disciples are taught how to pray.
Devotion is sought through yoga and meditation,
A way of life dedicated to this Indian nation.
The Bhagavad Gita talks of not many gods,
But just one who helped Arhuna beat the odds.
Krishna the chariot driver got Arhuna to see
Why he must fight, because it was his duty.
The religion of Buddha is seen in more than one land,
From Asia to the West he has touched many a hand.
Though more forms of Buddhism initially arose,
Only three major groups survived out of those.
In Theravada the way of the elders remained,
Mahayana say enlightenment by all can be attained.
Vajrayana suggests strength clarity wisdom and light,
But each type of Buddhism is special in its own right.
Judaism goes back two thousand years or more,
The problem began with an act by the Romans of war.
Destruction of the Second Temple had a major part to play,
And earlier Judaism was forced to develop in a new way.
The Hebrew bible comprises Ketuvim Nevi’im and Torah,
With holidays like Hanukkah and lighting of the Menorah..
The preparation of many foods require certain restrictions,
For meat must be kosher, meeting with religious convictions.
In Islam themes of other faith such as Judaism are found,
Stories of Abraham Moses Mary and Jesus abound..
The Qur’ an is the sacred bible which includes the hadiths,
It explains Muhammad’s revelations of truth not of myths.
The five pillars of Islam include no less and no more,
Accepted in faith are creed prayer and help for the poor.
Fasting brings forth sympathy and an unpleasant sensation,
While pilgrimage to Mecca is an aspect of veneration..
Christianity grew from Judaism but is now a separate thought,
With Jesus as the son of God this is a difference sought.
In organic form he suffered so that humanity was free,
And the gates of heaven opened up because he used the key.
The idea of God’s three entities make up the trinity,
With father son and spirit all are one divinity.
Angelic forces seek to help those in conflict and distress,
Prayer faith love for God humanity does express..
And so concludes this journey of many faiths unknown,
For each culture couldn’t thrive with simply one belief alone.
Religion makes us who we are and how we choose to live,
Acceptance of our difference shows strength with which to give.
16 July 2010
The Nine Strands
It is difficult to define what druidism is, in essence, because of a lack of accurate historical recordings of the time as well as broken ancestry. Instead we must try to assemble ancient Druidism like putting together a jigsaw puzzle in which we don‘t have all the pieces. Druidism is also non-dogmatic, which means there are no absolute regulations that every Druid must follow. With that said, I think this is more of an asset than a disadvantage. For comparison sake, Druidism can be looked at in much the same manner as constructing a skyscraper: If you have a solid foundation, then it doesn’t matter as much how many floors you add or what shape it eventually becomes because the strength comes from the foundation, making it able to hold more than it appears. Replacing Druidism with the skyscraper then, means that building a foundation of certain core elements or guidelines and then allowing that flexibility allows for more free thinking which lets the individual explore the world on their own terms instead of being handed the information. I also think that doing this creates a stronger sense of spirituality because each person has to do the work on their own which creates more meaning in both spirituality and life in general.
Despite the grey areas in theory and practice, there are nine dimensions that are the foundation of Druidism, not to be seen as strict rules of dogma, but more as a guideline to understand what we mean when we talk about Druidism. The dimensions, or strands, are tribal, art, healing, metaphysical, seership, ritual, natural philosophy, teaching, and service.
The tribal dimension is important because it gives us our cultural identity. Druidism is rooted in Celtic tradition and if we aspire to study Druidism, then we need to understand the history of its beginnings. The Celts were also very artistic people who loved beauty in all of its various ways of expression. Through various arts they found their divine inspiration, or “awen“. Healing was an important aspect of Druidism in ancient times, but I think this aspect may be even more important in this day and age because innovation has become so central to our lives. We now take for granted the health of the Earth, and we assume it and all of its resources will always be available whenever we need them. The metaphysical aspect is the understanding of the universe and as such, is both the most important aspect as well as the least clearly defined. It includes not only the cosmos of the Celts themselves, but also encompasses land, sea, and sky, and the otherworld. Seership relates to the metaphysical because Druidism is concerned with contact with the other world through wisdom and healing, and the three realms listed in the metaphysical aspect, and is related to the Shamanic idea of underworld, middleworld, and upperworld. Ritual is the flowing together of all things and through this, we can shape as well as become the object of shaping, and ultimately follow our hearts. Natural philosophy is important because Druidism is largely concerned for the environment and its preservation. Teaching is an important aspect because it keeps Druidism alive through knowledge passed down through the generations and in various ways of communicating the teachings of both past and present. Service is at the heart of Druidism, because not only are we here to serve our own purposes but we also exist to serve the Earth and its inhabitants.
I believe personal experience and global preservation to be at the heart of Druidism both past and present. In ancient times, not only did they have personal experience to draw from, build on, and add to, but they also had a closer relationship with ancestry and the importance of the passing down of knowledge through the generations. This was is an important aspect when understanding the tribal and metaphysical aspects of Druidism as well as the other strands to a smaller degree. I think that, even though they had the advantages of ancestral lineage, they also probably adapted their spirituality and practices to fit their current needs, just as we have done today.
In today’s Druidism, we draw on what we think we know of the past with what we do know has actually survived, and we combine that with our knowledge of today’s modern world and the predictions of the direction where trends seem to be moving towards in the future. We aspire to preserve not only the past but to heal the Earth in the present so that the future will be as bright as possible for not only future generations but for the Earth and all concerned, thus, preserving the way of life of Druidism. I choose to look at this idea as both a pattern and a cycle of life, whereby the only way we can preserve the Earth is to keep Druidism alive to protect it, and the only way to do that is to see that there is still an “Earth” around to be preserved by the Druid way.
Despite the grey areas in theory and practice, there are nine dimensions that are the foundation of Druidism, not to be seen as strict rules of dogma, but more as a guideline to understand what we mean when we talk about Druidism. The dimensions, or strands, are tribal, art, healing, metaphysical, seership, ritual, natural philosophy, teaching, and service.
The tribal dimension is important because it gives us our cultural identity. Druidism is rooted in Celtic tradition and if we aspire to study Druidism, then we need to understand the history of its beginnings. The Celts were also very artistic people who loved beauty in all of its various ways of expression. Through various arts they found their divine inspiration, or “awen“. Healing was an important aspect of Druidism in ancient times, but I think this aspect may be even more important in this day and age because innovation has become so central to our lives. We now take for granted the health of the Earth, and we assume it and all of its resources will always be available whenever we need them. The metaphysical aspect is the understanding of the universe and as such, is both the most important aspect as well as the least clearly defined. It includes not only the cosmos of the Celts themselves, but also encompasses land, sea, and sky, and the otherworld. Seership relates to the metaphysical because Druidism is concerned with contact with the other world through wisdom and healing, and the three realms listed in the metaphysical aspect, and is related to the Shamanic idea of underworld, middleworld, and upperworld. Ritual is the flowing together of all things and through this, we can shape as well as become the object of shaping, and ultimately follow our hearts. Natural philosophy is important because Druidism is largely concerned for the environment and its preservation. Teaching is an important aspect because it keeps Druidism alive through knowledge passed down through the generations and in various ways of communicating the teachings of both past and present. Service is at the heart of Druidism, because not only are we here to serve our own purposes but we also exist to serve the Earth and its inhabitants.
I believe personal experience and global preservation to be at the heart of Druidism both past and present. In ancient times, not only did they have personal experience to draw from, build on, and add to, but they also had a closer relationship with ancestry and the importance of the passing down of knowledge through the generations. This was is an important aspect when understanding the tribal and metaphysical aspects of Druidism as well as the other strands to a smaller degree. I think that, even though they had the advantages of ancestral lineage, they also probably adapted their spirituality and practices to fit their current needs, just as we have done today.
In today’s Druidism, we draw on what we think we know of the past with what we do know has actually survived, and we combine that with our knowledge of today’s modern world and the predictions of the direction where trends seem to be moving towards in the future. We aspire to preserve not only the past but to heal the Earth in the present so that the future will be as bright as possible for not only future generations but for the Earth and all concerned, thus, preserving the way of life of Druidism. I choose to look at this idea as both a pattern and a cycle of life, whereby the only way we can preserve the Earth is to keep Druidism alive to protect it, and the only way to do that is to see that there is still an “Earth” around to be preserved by the Druid way.
15 July 2010
Keeping the Hearth Fire
As Earth-dwellers, we are a part of an ever-changing and evolving world. Just as the first ocean organisms evolved into more complex, adaptable creatures we as human beings also adapt and change, as do any cultural or societal aspects of life on Earth. Logically then, the less physical aspects such as ideas, motivations, consciousness, and spirituality that make up culture also change and evolve because they are a part of us as creatures of the Earth. Druidism has changed from ancient times for exactly this reason; as a spirituality and a way of life to the ancient Druids, it stands to reason that it would have to change in order to adapt to our ever-evolving world.
To understand why Druidism is relevant today, we must first understand that an “archetype” as a basic definition, is an original model of a person, idea, or prototype that can serve as an example to be modeled after. Therefore, a Druidism archetype would simply mean that we have modeled our view of Druidism today after the ancient Druids, and we have adopted their basic belief system as closely as we can. As in many things, we do not seek to completely replicate an object or an idea, as often this is not practical or even desired. I prefer to think of it as more of a mentor system, being that we observe and use what we can from ancient druidism more as a guide than an exact copy. From this perspective, the argument that Druidism is extinct and cannot be revived is, if not entirely false then at least it can be argued that the idea is unsubstantiated.
Intellectually, we can look at Druidism as many layers that make up the basic formation of our unconscious in the accumulation of belief systems or ideals. As children of the Earth, we inherit more than basic features from past ancestors. We also receive basic information, ideas, cultural aspects, and a sense of self and individuality which allow us to process all of the layers either by itself or as a whole entity, depending on need or purpose. Although some describe the collective unconscious as having only two layers, I believe that the individual parts of both the human unconscious and the ecological unconsciousness can also be seen as separate entities or layers which can then be simplified into the two layers and then simplified yet again into broadly, “Earth”, which encompasses everything we are.
Going by the “Druidism equals Earth”, philosophy, it is easy to see why Druidism is very relevant today, as we are children of the earth and we believe in its preservation. As a society of human beings we have had to adapt our world to fit our current needs. While many see progress, innovation, and technology as negative aspects and perhaps the beginnings of the destruction of our natural world, this progress can also be seen as a natural element of the human condition. The reason for this is because it is instinctual for us that, in order to survive as a species we also must learn to grow, adapt, and strive to be better not only as an individual but as a group. Whether that striving is seen as negative or positive is irrelevant, it is simply the way we survive, as stagnancy equals the death of a species. As such, I think that Druidism is even more important and more relevant in this day and age than it was in the past, because we have created so much destruction from our modern world with inventions, pollution, and chemicals, that the Earth needs someone who will speak up for it, fight for it, and preserve it. The world needs Druidism.
To understand why Druidism is relevant today, we must first understand that an “archetype” as a basic definition, is an original model of a person, idea, or prototype that can serve as an example to be modeled after. Therefore, a Druidism archetype would simply mean that we have modeled our view of Druidism today after the ancient Druids, and we have adopted their basic belief system as closely as we can. As in many things, we do not seek to completely replicate an object or an idea, as often this is not practical or even desired. I prefer to think of it as more of a mentor system, being that we observe and use what we can from ancient druidism more as a guide than an exact copy. From this perspective, the argument that Druidism is extinct and cannot be revived is, if not entirely false then at least it can be argued that the idea is unsubstantiated.
Intellectually, we can look at Druidism as many layers that make up the basic formation of our unconscious in the accumulation of belief systems or ideals. As children of the Earth, we inherit more than basic features from past ancestors. We also receive basic information, ideas, cultural aspects, and a sense of self and individuality which allow us to process all of the layers either by itself or as a whole entity, depending on need or purpose. Although some describe the collective unconscious as having only two layers, I believe that the individual parts of both the human unconscious and the ecological unconsciousness can also be seen as separate entities or layers which can then be simplified into the two layers and then simplified yet again into broadly, “Earth”, which encompasses everything we are.
Going by the “Druidism equals Earth”, philosophy, it is easy to see why Druidism is very relevant today, as we are children of the earth and we believe in its preservation. As a society of human beings we have had to adapt our world to fit our current needs. While many see progress, innovation, and technology as negative aspects and perhaps the beginnings of the destruction of our natural world, this progress can also be seen as a natural element of the human condition. The reason for this is because it is instinctual for us that, in order to survive as a species we also must learn to grow, adapt, and strive to be better not only as an individual but as a group. Whether that striving is seen as negative or positive is irrelevant, it is simply the way we survive, as stagnancy equals the death of a species. As such, I think that Druidism is even more important and more relevant in this day and age than it was in the past, because we have created so much destruction from our modern world with inventions, pollution, and chemicals, that the Earth needs someone who will speak up for it, fight for it, and preserve it. The world needs Druidism.
What's in a Name?
One of the first things I learned embarking on the beginning of this journey is that many people following Pagan paths adopt another name to be used within varying aspects of their spiritual path. I have also learned that for many, this name is not chosen but more decided upon by other "powers that be". I also know that some consider this to be a private thing while others are open to discussing this process openly. Although not exactly grieving, there is a process of working through the issue of transforming from Christianity to Paganism, so I have chosen to describe my process, more for myself than for anyone reading this, as I feel that these aspects are important for the tranformation of the person I am evolving into.
With that being said, it is important to note that I did some floundering around at first, trying on various hats but none of the names ever really seemed right. What I eventually concluded was, the naming process (for lack of a better term) cannot be rushed-there is a logical flow to it all, and when you are ready, it will come. I had learned that one process for the name is to use numerology. The basis for this is, having balance between name and birth number can be more spiritual for the individual. In my case, the name "Anemone" not only works with numerology but several other aspects of me. Anemone is a genus of about 120 species of flowering plants in the buttercup family. This is amazing because ironically, "Buttercup" is one of the nicknames the love of my life calls me, so in a sense, it is "me" for all practical purposes as well as spiritual ones! It is unclear whether I named myself or if I was "led" to this decision by another force, but whatever the case may be, the name just feels "right". Anemone is also called a windflower, hence the name for my blog "Petals on the Wind".
With that being said, it is important to note that I did some floundering around at first, trying on various hats but none of the names ever really seemed right. What I eventually concluded was, the naming process (for lack of a better term) cannot be rushed-there is a logical flow to it all, and when you are ready, it will come. I had learned that one process for the name is to use numerology. The basis for this is, having balance between name and birth number can be more spiritual for the individual. In my case, the name "Anemone" not only works with numerology but several other aspects of me. Anemone is a genus of about 120 species of flowering plants in the buttercup family. This is amazing because ironically, "Buttercup" is one of the nicknames the love of my life calls me, so in a sense, it is "me" for all practical purposes as well as spiritual ones! It is unclear whether I named myself or if I was "led" to this decision by another force, but whatever the case may be, the name just feels "right". Anemone is also called a windflower, hence the name for my blog "Petals on the Wind".
An Unoriginal beginning..
Having been born and raised Christian, I am nearly brand new to the Pagan ideals. Up to this point, my jouney of self-discovery has been solitary. I think this is an ok thing, because sometimes we need to be alone in order to see a new perspective. It may sound strange, but from the moment I discovered Druidry, I just knew it was what I am, and all of my spiritual struggles up to this point started to make sense. This blog is a compilation of my new path of discovery as I walk down the completely new and different path of Druidry. This will be a place for me to show excerpts from my assignments from class as well as various ideas, thought processes and inspiriations as I progress through this journey. I expect nothing less than awe-inspiring amazement, and so far I have not been disappointed..but then again, disappointment would be a choice, wouldn't it?!
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