Draoi Allta

"Wild(erness) Druid"

by Brannigan A. Draic

I. Introduction

What is Druidism? The term originally referred to the keepers of knowledge and tradition in Keltoi (Celtic) society, the Druids. In history we find that the Druids kept the lore of their peoples, upheld traditions, laws, customs, led festivals, performed rituals, counseled Kings, and Queens, Ladies, and Lords. What is Druidism now? Today, Druidism is an Earth-reverent philosophy, or spiritual-path based on (inspired by) the mystical traditions, and the ancestral wisdom of Druids. Druids were found in Ireland, Wales, Scotland, Breton, Cornwall & Western Europe. Druidic wisdom, and teachings survived in the mythology of the Celts, archeological finds, Bards of Wales, and Scotland, in songs, stories, and nursery rhyms. Some are trying to recreate an ancient religion, some are tapping into their inspiration, creativity, or ancestry, seeing where that lead, yet some are creating a Celtic-flavored-New-Age-pastry genre... Somewhere therein will we find what we will call Druidism, or as may be more appropriate: Modern Druidism.

An example of Druidic teachings: “Gods” could be seen as personifications of forces of Nature, groupings of stories with lessons, traditional lore, so-on. The Celts taught that the Gods did not exist before humans, that they are embodiments of forces in Nature, to assist in our understanding of (manipulation of) these forces to assure food, and safety for a community. Key word –in the previous sentence- that greatly defines the nature of the Druids’ role in a society is the word “community”. Druids are a binding thread in a community within Keltic society of yore. The health of the land is the health of a Druids people, a Druid would most certainly have used timber to build his home, but would be spreading-out the cutting of local persons to keep a wooded area healthy for future use. A person that does not work for the welfare of his people, of his land, is by nature not a child of nature, and is thus not likely to be a Druid.

“Forget the colors of our skin, our blood: pay attention only to the colors of our spirits.”

CHAPTER I:

DRUIDISM

A. WHAT IS DRUIDISM?

One must realize that what was originally termed Druidism is not the same as what is practiced today under the same term. First classical-references to Druids come from the Greek writers:Tacitus, Gaius Julius Caesar, and Posidontus(?). The Romans -with the intent of subjecting these peoples- spoke unfavorably of the Celts to say the least. Caesar was trying to keep the support of the Senators, and of the landed-populace for support of the war effort in Gaul. *these are printed in this book for reference

The Druids were the lore-keepers, teachers, chroniclers, advisors, divine intermediaries of Celtic society. They were held in high regard, for the Celts have always known that in knowledge, and wisdom lies mastery of the self, the Celts appeared to believe this.

1. Neolithic Beginnings: Paleo Druidism

For one to say that Druidism is purely a Celtic Tradition is to say that you know what a Celt is. Halstatt peoples are what most scholars today refer to as the Proto-Celts, the upright burial, or Urnfield peoples existent prior, are argued by some to represent the beginnings of what we call Celts today. Either way, most will agree that the Celts were a defined people at least as far back as 2000 to 3000 BCE, and perhaps earlier, possibly having migrated from as far as the area we call northwest India today. The existence of the god named Bel, in Babylonia, and his similarity to Béli in Ireland; specific musical structures (Raja) in India that are only matched in Scotland and the region; the Hindi word Shambhala, and the Irish term Sean Bealach with their associable meanings (explored later), these all point to easy conclusions. Our modern image of Neolithic people often includes a shaman, or witchdoctor, from this one might guess evolved into the complex role in a society that Druids hold in their communities. Things that distinguish Druids from similar equivalents in other cultures are the link that trees are to ancestral wisdom, and knowledge, this is a purely Celtic Druid focus (to this extent).Earliest records, and tales mention Druids especially in Irish, and Welsh cultures. These were the lore-keepers, law givers, giving memory of ancestral wisdom, weaving their community together in many ways. By filtering through Roman propaganda, we can ascertain that Druids were central in Celtic society. On the same vein lies the topic of authentic source material for determining what a Druid actually was.

In the authoritative book, “The Book of Druidry” by Ross Nichols, O.B.O.D. Chief for over a decade, detail is given on how an authentic picture of Druidism is created. One source is literary, or historical reference from -for example- Caesar’s accounts of the Celts, translations by Christian Monks of the stories, and mythology of the Celts. In the case of the Romans, these accounts are propaganda for eliciting support of the Senators, patrons of the Roman war effort in Gaul, and in Britain by people there to wipe the cultural ways for the new Faith, so are to be read with this in mind. Another source is archeology, more is revealed as time passes, slowly we are able to assemble an idea of what the world of the Celts was in the past, so as to have a stone from which to step forward with Druidism today. It is said by many Druidic groups that encoded in the mythological tales, folk tales, riddles, poems, and songs is much of the lost Druidic knowledge. In Wales, the Bardic tradition remained intact. Bards are one of the three grades of Druids, they were not seen as a threat by the new missionaries therefore they were not massacred as the other two grades were.

2. Rennaisance Period: Meso-Druidism (15^th - 18^th centuries)

Writers in this period began to indulge in the idea of Druids. Most of the oldest Groves still in existence are actually from this time period, some of these grove have moved towards, some away from the difficult task of authenticating our modern interpretations of what we call Druidism today, some are no more than Masonic type, dilettante (men) gatherings. One could argue that the afore mentioned type of organizations are not constrictive in the development of Druidism, there must be a distinction made, this book shall do so.

3. Modern Revival: Neo-Druidism (Present, and future)

Celtic culture has been very popular of late, along with this is the increased interest in Druidism and Celtic spirituality. United States, and Australia are examples of places where Druidism is becoming one of the fastest growing spiritual traditions. Every couple of days one can see the announcement for another Grove somewhere in the world. My own interest spawned from my Mother’s love of all things Irish: Irish literature, Irish Wolfhounds, Irish culture, so-on… My only protest starts with the love of St. Patrick. I think most of those reading this book may already know that it was not serpents that St. Patrick chased from Ireland. The Pagan community has embraced Celtic spirituality, much more so lately, it is now very popular all over the world. Druidism is one of the fastest growing philosophy/religions in the world (!), who would have guessed? Augustus, could you have seen this? Australia is a fountain of new Druid Groves, United States, England along with many other places are sprouting Groves. The term “Grove” refers to a group of Druids practicing together regularly, these are small groups usually around 10 – 20 individuals.

The task of networking what is not yet a commonplace philosophy is difficult for many, this is one of three main inspirations to write this book: a vehicle for Druids that are isolated from direct contact with other Druids (by circumstance or choice). This is not to say uninvolved with their community, this is important. Most of what defines a Druid to me is the central role that they play in their society. This can take a thousand forms. This role has to be an interpretable idea in that we can’t all be councilors to leaders, leaders of ceremonies, so on. Modern Druidism has become more inclusive than perhaps it likely was in the days of yore, the involvement in society can be as doctors, therapists, councilors, writers, city-council, herbalist, healer, town Druid(!).

The Pagan community has really put a stamp on the bulk of books on “Druidism” today. There are pluses, and minuses to this influence: more resources drawn into the research of Celtic lore, or more garbage to wade through to get to the good material, but more good material once your there.

The Internet has become a huge vehicle for this spread of Druidism, my Draoi Allta site may be a good example of this. Even with moving my website to different hosts, I received over one thousand hits (minus mine) in two months. A tremendous variety of informative sources are now available to people all over the world with the Internet.

B. DRAOI ALLTA

Translation: ”Wild(erness) Druid”, a non-court affiliated Druid. In my usage, it terms a Druid not associated with a grove, whether by matter of circumstance, or preference. This is not to say uninvolved with their community, for the function of a Druid was the service for, and guidance of their community. The previous point being very necessary to mention because of what I feel to be an important, and central aspect of Druidism: community service, and guidance.

The other sort of Druids being the Draoi Ríogaí, or court druids modern meaning refering to association with a large mainstream organization. At risk of being taken wrong: my modern usage referening to members of the large Druidic orders (i.e.:ADF, OBOD. so-on..).

In the surviving tales from the isles (Ireland, Wales, Scotland, England), there are frequent references to Druids who dwell in the remote forests, or small towns, or the wandering sorts. This book will emphasize the knowledge, and techniques for Draoi Allta who would follow the path of Druidism. What can occur in isolation, is inspiration, and reflection, creativity can flourish! This keeps the magical evolution of Druidism alive, ask Mogh Ruith, he was what you might call a “prominent” Draoi Allta in mythology.

Most terminology in this book will be Irish, in form, and spelling. Some spelling will be Old Irish, although most fringe concepts, or modern ideas are termed in Modern Irish. Discrepancies in this are due to the lack of information available to us, far –in time- from the original Druids. I try to maintain authenticity to the best of my ability, it is not possible to do so entirely. I might be inclined to argue that certain ideas need to be shaped to the modern mind, the modern world: there is a need for a life-philosophy to be organic in nature, flexible, adaptive, in order to stick in the hearts of living beings. Our interpretations of Druidism will–in all cases be fundamentally different to that of our ancestors. This is perfectly understandable, and natural. There are lessons to be learned (I hope) from other paths: for example, do you think that Jesus would be pleased with TV evangelists, or inquisitions in the name of God?!?! What of the selection process of the translations that lead to the King James Bible? We must be realistic, in our creation of modern druidism. Remember, magnetism was thought to be magic, until very recently. The world is vastly different from the time of Early Druidism.

CHAPTER II:

CONCEPT AND THEORY

A. COSMOLOGY

1.

2. ANIMA THEORY

The Anima theory holds that everything has energy within and around it, and is connected to all else in the multiverse. Many different phrasings of this concept exist, this one will suit my purposes. All things possess this in different forms, trees are a main vehicle for Druids in accessing the knowledge, and wisdom of our ancestors, along with the understanding and mastery of these energies. Most Celtic mythology is full of examples of this, the Stone of Fál being a great example of the Anima extant in all around us.

3. WORLD TREE

A theme found throughout most Native European Traditions is the concept of the tree upon which the various planes of existence correspond as the different parts of a world-tree, the vertical measure perhaps refering to the span, or depth of oour consciousness. Most known terms in Druidism are the Welsh (Cymric) terms. CEUGANT - the highest realm, the source, realm of Anu/Hu; GYNNFFYDD - the realms of (the) Sidhe; ABRED - our waking world: the physical plane; ANNWYN - “The Underworld” (the Sidhe realms), perhaps synonimous with Gwynnffydd..

4. DOORS AND PATHS

5. THE MULTIVERSE

B. SHAMANISM

There are obvious similarities between what we call “Shamanism”, and what we read of Druids in literature.

C. REINCARNATION

The Celts believed that the soul would be born again into the world carrying the destiny, geasa, traits, or even memories of an earlier life.

D. MAGIC(K)

The thickly connotative word Magic and its relatively recent derivative (likely coined by Aleister Crowley) Magick are simply: that which science has not yet explained, labeled, or named.

E. POLYTHEISM

Polytheism may be an offshoot of ancestor worship, or the embodiment of different forces of nature, knowledge, wisdom, and cultural identity.

1. WHAT IS A GOD(DESS)?

2. WHAT IS WORSHIP?

3. POLYTHEISM?

F. PRE-CHRISTIAN MONOTHEISM

Most distinctively in Welsh Druidism, monotheism appears as an aspect of Druidic perception of divinity, Hu, or He being the one source, the master of the Ceugant realm -being in Welsh terminology- the highest plane of existence.

G. SHAPESHIFTING

Druids in Irish tales are shapeshifters, taking on different forms to avoid detection, pass quickly, or attack.

CHAPTER III:

OUTER CIRCLE

A. WELL OF THE DRUIDS

It is so important that we hold on to the treasures of our ancestors. It is pivotal that a would-be Druid be well versed in the tales of our cultures.

B. WHEEL OF THE YEAR

1. The Cross Quarter Days, the Great Fires

Oíche Shamhna (Nov 1) “The Night of Summer’s End” Samhain This marked the end of the warm months, the beginning of Dark Time. This important festival was said to be the time of year when the veils between this world and others was thinnest. This festival was marked by traditions honoring ancestors, and of guiding them back to the land of the dead before dawn. Lá fhéile Bríde (Feb 1) “The Festival of Brighid”Imbolc This festival is associated with the goddess Bríde, later known as Brighid, even later as Saint Brigit, a great figure in Irish culture. This festival is also called Imbolc, Or Imbolg meaning “purification”. Days are still growing longer as the Holly King grows. The purification by fire for livestock and people, by passing them between two fires on Lá Fhéile Bríde is an ancient tradition throughout Western Europe. There are many names for this day, I prefer this because of my personal preference to Irish terms, I encourage you readers to use what you wish as terms, honor your own visions, ancestors, cultures. Bealtaine (May 1) “Bel’s fire”BeltainThis is one of the FOUR GREAT FIRE FESTIVALS. Also known as Mayday or Bealtaine. The beginning of Summer.The last of the three Spring Festivals. The celebration of the young Oak King coming into manhood and his union with the Goddess (Maiden). The Pagan Celts of the past use to light bonfires and passed cattle between them for purification. A time for marriages and dancing around the maypole. The Oak King matures. So many times is beloved Bealtaine mentioned in literature! This great fertility rite marked the beginning of Summer. The success of this rite assure good harvests, plentiful food. Lá fhéile Lúnása (Aug 1) “The festival of Lugh”LughnasadhThis is one of the FOUR GREAT FIRE FESTIVALS. “Feast of Bread” Lammas. This is the first Harvest Festival. Welcoming the coming of the Harvest. From the union of the Oak King and the Maiden Goddess we reap the fertile bounty. Historic towns such as Lyon, France are named after the god Lugh, called Lyr in Wales as is this, the first-harvest festival. This festival brought people in from surrounding areas to sell wares, trade, and celebrate the harvest season. The second harvest, a smaller affair was observed around the Fall Equinox.

2. The Quarters

Mean Geimhreadh (Midwinter) YuleMost traditions do not really perform a great rite on this day, although the Gwyddionic Traditions (Welsh) begin their year on this day. Earrach (Spring Equinox) This, as with the other “Quarter” Days is observed more than celebrated by most. Good day for “Earth Day” our modern celebration of environmentalism. Mean Samhraidh (Midsummer) Great fairs with processions, or parades were found in Northern parts of Europe at this time. This day being called Litha by many. Fomhar (fall Equinox) This was the second harvest day. More an observation. The prelims of land deals, legal affairs, disputes to be resolved later in fall, began about now.

C. FORCES OF NATURE:The God(desses)

1. Monads

A Monad is a group (family) of gods. The most prominent in Irish mythology is the Tuatha de Danann, for example.

2. Triple Aspect Gods

Repeatedly in Irish mythology one runs into the triple aspect goddess concept. The Triple-aspect Dieties are usually Goddesses, most likely reason being the three distinct phases of womanhood: Virgin, Mother, and Crone.

3. Myths

Crucial. To the Celt, the oral tradition of our peoples is sacred, it is the continued soul of our cultures, our path to ancestral wisdom.The Gods of the CeltsTwo countries –in particular- remain with their mythology largely intact: Ireland and Wales. Some scholars hold the idea that the gods were once ancestors who’s tales -told many times- became gods after the many retellings.

4. Gods

Irish

In the three cycles of Irish mythology, the most prominent Monad of gods were the Tuatha de Danann. Of the five mythological invasions of Eire, the Tuatha de Danann were the fourth. These are a race of magical people who landed in fog on Beltaine.

Dánu- The Ancestral Mother, the fertile Earth the womb of life as we know it. The Danube river is named after her, revealing the path of the Celts, and the enduring Goddess of the Celts.

Bél- The Ancestral Father, the Sun bearing the Light of Wisdom. Some have theorized that this is the same figure as Bel, (Baal) in Babylonian Myths

The Dagda- “The Good God” Wise King. God of Wisdom, Prosperity, Kingship, Justice. He gets to have “The” in front of his name(!), he’s definitely important.

Boann- “Mother of the Herds”, River, and fertilty goddess. A wife of The Dagda.

Bríde- Goddess of/ Patron of: Inspiration, Healing, Poetry, Childbirth, Smithcraft, Marriage, Hearth/ Home…

Lugh- “Shining Brow” God of/ Patron of: Sun, Light, War, Talent, Skill, Poetry… Worshipped on Isle, and Mainland. Often represented upon the crest of a wave (where sun meets sea)

Mórrigán- Triple-aspect Goddess of War, Battle, and Fury.

Manannan- God of the depths of the Seas, “Second-sight”, Wisdom, and Magick.

Grainne- Goddess of Fertility, Good-Harvests

Oenghus- God of Love, Intimacy

Tlachtga- The Crone, Goddess of Magick, Mistress of the Cauldron (the Celtic Sacred Mysteries, and ancestral wisdom).

Goibnu- God of Smithcraft, the Forge of the Soul.

Mider- “The Master of the Brú”/ “Faerie King”

Welsh

Cerridwen- *see above: Tlachtga(Ir.)

Gwionn-

Arianrhod-

Bloddwed-

Lyr- *see above: Lugh (Ir.)

Manannan mac Lyr- *see above: Manannan(Ir.)

Taleisin- 6^th. cent. Welsh Poet/Bard/Seer hugely prominent in literature of the Celtic Revival of the past few decades.

Pan-Celtic

… …

D.PATH TO THE GROVE

Dedication and Initiation

I. Oath of secrecy.

II. Clothing swapped for 3-color robe and a white tunic over it. i.e.: white(light); blue(truth); green(hope). Both garments are said to have had slits to facilitate proof of gender, and to symbolize poverty characterizing the state before initiation*. III. Hair is cut into a tonsure. Some Monasteries acquired their tonsure styles –now so pointedly a symbol of monastic traditions of the Christians- from the Celtic Druidic traditions in The Isles.

IV. Initiation is performed in a cave symbolizing the secrets and mysteries hidden deep in the Earth, and within ourselves.

V. After the Oath, Initiate* is taken through a tolmen*, or perforated stone for purification.

VI. Mention existsof 3 night incubation/rebirth under a great stone or dolmen* structure.

VII. Blindfolded, the Initiate was introduced to the assembled company during the chanting of a Hymn to the Sun*, and placed in the charge of a Druid* whilst “kindling the Sacred Fire”.

VIII. Still blindfolded, they are led -starting at the South- nine-times “east-to-west”. The procession is accompanied by an tumultuous clanging of instruments, shouting, and screaming. This is followed by a second-oath, or geasa, which if broken, is punishable by Death.

IX. ... ... ...

X. Led down a narrow avenue, guarded by angry beasts, after which was “seized and borne” to the waters. Completely immersed and upon emerging on the other side found themselves in a blaze of light. At this part, dogs barking, horns blowing, and voices of men uttering dischordant cries. These were to intimidate the candidate, and partly with the idea of inspiring fear and terror in any uninitiated persons within earshot. Some writers say thunder was heard. The art of making artificial thunder was known to the Priests at Delphos. Uopn arrival at the opposite shore, the candidate was presented to The Arch Druid, who –seated on his throne explained to the Initiate the symbolicmeaning of the ceremonies.

XI. Then, the Initiate retired to the forest, where the period of his novitiate was spent with studying, and gymnastic exercises.

XII. Four degrees were passed during the novitiate period .

ATTENDANT OFFICITES:

CADEIRIAITH – The Principal (East)

GORONWY – repr. the Moon(West)FLEIDWR

E. THE USE OF RITUAL TOOLS

1. Purpose

2. Dedication

3. Priming

4. Use

F. THE TOOLS

1. Logistics

Grove? Altar? Where does one work? This is an important aspect, one must be able to focus, concentrate, and build energies.

Rod/Wand -AIRThis is a focusing and storage tool. Sending, or directing energy is the basic use of the Rod/wand.

Cauldron (Cup / Chalice) -WATERThe Cauldron is a huge symbol for the Celts.

Bowl (Disc/Plate) –EARTH

Other Tools: Cord, Robe/Mantle, Candles, SickleIncense Burner (Censor) –FIRE

G. ENERGY WORK

1. Ideas and Theories

2. Energy Play

3. Exercises

H. MEDITATION

1. Inner Grove

2. Meditations

3. Machnamh

4. Taibhreamh

5. Aisling

I. SPOKEN WORD

1.

2.

3.

4.

5.

6.

CHAPTER IV:

MIDDLE CIRCLE

A. COMMUNITY SERVICE

1. WEATHER WORKING

For all of time humankind has sought to control the Forces of Nature, can we ever fully do so? Not soon likely. Until then, as the ancients once did, we can learn to harmonize with, and interact with Nature, while healing the land in doing so.

Storm Summoning

There are mentions of Druids calling storms from the sky. There are multiple reasons for a Druid to call a storm: rain for crops; or to nourish fire-hazard prone areas like New Mexico where I have lived for most of my life.

Calling the Winds

.

2. HEALING

.

3. BLESSING AND REMOVING CURSES

4. COMMUNITY FUNCTION

5.

B. UPTHAIREACHT

1. Body Rites

CHAPTER V

INNER CIRCLE

A. Draoicht:

1. Auguries:

Tarbh Feis/Taghairm-

2. The Three Illuminations:

Imbas Forosna- “Inspiration of Tradition”

The poet chews a piece of food –as an offering to spirits- and places it behind the door into the place. The poet then pronounces an invocation over it and offers it to sprirts. Once the offering is made, the poet call them to self. If the matter is not revealed immediately, the poet sings incantation over their two palms and calls the spirits again to keep his sleep undisturbed. Then he lays his palms over his cheeks and so falls asleep in this posture, dreaming the information needed.

Teinm Laegda- “Decoding by means of verse”

Trance singing to come at unknown knowledge.

Dichetul do Chennaib- “ Psychometric Composition”

Touching an item with the end of the wand, and the knowledge comes.

CHAPTER VI

WORLD WORK

A. Staring A Grove

This is a fun, and challenging project. Here in New Mexico, there are few.

1.Declaration of your Grove

Here is an example of the one I used for my organization, you are welcome to use it as a model for your Grove. I -in fact- modeled my mission statement from a fellow New Mexican Grove, The Sandia Mountain Grove.

Watch New Mexico for Druid Groves and ideas.

The Mogh Roith Grove of Taos, New Mexico

Mission Statement

The Mogh Roith Grove of Taos is an organization to promote the spiritual path of Druidism, the culture and traditions of the Celtic peoples, reverence for the Earth all life on it, and through living the Druidic philosophy. It strives to keep the Celtic traditions alive in the world today. This organization honors the quest for self-knowledge in the Celtic tradition and honors the keepers of their lore and wisdom, the Druids.

The Mogh Roith Grove of Taos recognizes the anima concept in which all things hold energy, living or non. The Celts felt that trees were the best vehicle for wisdom and knowledge, trees were central in the teachings of the Druids, we teach in this tradition. This organization teaches that trees represent different aspects of Nature, of knowledge, of wisdom. Those who study Druidism become familiar with all of these aspects, as represented by the trees –each associated with the Ogham (Irish runic alphabet).

The Mogh Roith Grove of Taos is committed to continuing Druid wisdom through teaching, ritual, and other practical and spiritual work. It holds learning sessions, makes information accessible, develops reading lists, maintains a web site, and conducts ceremonies (private, or otherwise). This organization celebrates four festivals with formal rituals around the cycle of the year, namely: Lá Fhéile Bríde (Feb 1),

Bealtainne (May 1), Lá Fhéile Lúnása (Aug 1), Oíche Shamhna (Nov 1), with equinoxes and solstices being celebrated however members desire.

The Mogh Roith Grove of Taos organization recognizes and respects many of the Orders of Druids and other groups teaching Native European Traditions around the world and operates independently of all. Any affiliations thereto are strictly for networking purposes only.

The Mogh Roith Grove of Taos is autonomous and sovereign unto itself and draws its power from the wellspring of earthly wisdom as it is revealed through the trees and their representatives, the Druids. All Grove members will vote to place executive powers to one member for a term of one year at a time, elections being done as traditional, in fall.

The Mogh Roith Grove of Taos organization upholds the pursuit of truth, the sanctity of the self, self-responsibility, and earth veneration. It supports civic duty, social diversity, and feminine-masculine balance. It respects the right of all peoples everywhere to their own spiritual paths.

The Mogh Roith Grove of Taos organization studies traditions of the Celtic and pagan past while remaining aware of the romance attached to them. It understands that most of what is known as “Druidry” is an invention of the recent centuries. The organization aims to remain true to the existing Celtic source material and to promote critical research of it, but is not confined by it. The organization remembers the past and draws inspiration from it while incorporating the advantages of the present to create a new Druidism.

“We seek the wisdom of our ancestors

Not so that we can walk where they walked,

But so we may travel further.”

• Live Oak Oracle 1, Winter 1996

CHAPTER VII

FOCLóIR KELTOI