CHAPTER THIRTEEN
THE HEART OF THE MYSTERY
Turning around and around in a circle, Spiralling towards the centre, We know that we have come to the centre of who we are. We crouch on the earth, we touch her with our hands. We know that we have come to be with her. Finding ourselves we have found our connection with nature. We sing, we speak poetry, we chant, we make music – finding our hearts we have found the heart of the mystery. Finding the depths we have found the Way to be simple.
DRUIDRY IS NOT a complicated path. Appreciating it involves reorienting oneself so that one can approach the mysterious, the feminine, the arts, both aesthetic and esoteric, in a way that allows us to let go of our assumptions and presumptions about life and instead carries us, as in a Druid ceremony, around the circle of our life towards the still point at the centre of which is both our true self and the divine source.
The call to this way is being heard again – throughout the world – because it represents not an eccentric, irrelevant and atavistic belief system, but an approach to life that can unite the spiritual and the artistic, the environmental and the humanitarian concerns we share, the thirst for connection with Mother Earth and with Father Sun – the need for a powerful but natural spirituality, and the need for a down-to-earth, sensual, fully human connection with our bodies and the body of our home, the earth.
One of the most moving moments that can occur on our spiritual and psychological journey is the discovery of the inner child that exists within us – whatever our age. However careful our upbringing might have been, it seems inevitable that we first experience this inner child as hurt and rejected. Once, however, we open ourselves to it, no longer pretending or living as if it didn’t exist, we find that this child within is in fact a divine child, a radiant seed-being of God/dess. Within a Christian framework we can say that we experience the reality and the presence of the Christ-child within our hearts. The Druid tradition speaks of the same mystery, but calls the child the Mabon.
In a peculiar reflection of the story of the prodigal son, it is we as adults who turn to the child to recognise him or her as the manifestation of divinity within us. And it is we as adults who come to understand that much of the negativity that we experienced and expressed came from the desperation of the wounded child who needed to be acknowledged and heard. In our struggle to ‘grow up’ we ignored the voice that became buried deeper and deeper in our hearts.
A similar process of burial has occurred on a collective level. It is said that beneath the cathedrals of Saint Paul’s in London and Notre Dame in Paris lie stone circles, forgotten by a culture which has denied its roots. The consequences of this denial have made us act in a way that Thomas Berry suggests is like that of the autistic child – the child who cannot face the world, and who seems not to see or hear even though we know they can. They are emotionally isolated from their fellow creatures but are fascinated by mechanical devices. We, as a culture, are obsessed with mechanics – we no longer hear the voice of the river or the sea, we can no longer let the ‘outer world flow into our beings’.59
Unconsciously or consciously we have despised our origins because we believed our ancestors were savage brutish beings. In the same way we unconsciously despise the child who lives in our hearts as a weak and ignorant creature. But the stone which has been rejected shall be the cornerstone of the temple: when we turn to the child and see it for who it really is, it offers us the potential to transform our lives, and when we turn to our past and see it for all that it really represents, it in turn has the potential to transform our future – to give birth to the dream in our hearts.
Seen in this way, Druidry can be considered as cultural therapy – a way of collective healing and regeneration. We have seen how the Druidic roots of our culture can be viewed in either of two ways. Our ancestors can be seen as barbarian, primitive and ignorant, living in a world ‘nasty, brutish and short’, or they can be seen as wise, noble philosophers and mystics, versed in mathematics, engineering, and astronomical skills.
In the first view of Druidry, we espouse the theory of original stupidity, which sees humanity struggling from the darkness of prehistoric ignorance to the light of present-day scientific knowledge. The second view recognises that our foundations grew out of an age of light rather than darkness.
The way we view our origins determines the way we relate to the world. Pelagius was a fourth-century British theologian who challenged the concept of original sin. Some say he was a Druid. We cannot be sure whether he was or not, but he was certainly deeply influenced by their heritage. He taught the doctrine of original blessing, insisting that a baby is born blessed and innocent rather than sinful. He was persecuted by the Church and chased out of Europe, dying in either Africa or the Middle East, though some say he might have found refuge in his last years in a monastery in Wales.60
Perhaps Pelagius knew that if we believe we are rooted in primitive ignorance and original sin, then however hard we try, we will unconsciously act in ignorant and destructive ways. But the reverse also applies, and the time has come now for the return of the forgotten, the denied and the repressed. The time has come for us to acknowledge fully that our origins – our source and our basis – are divine.
Our roots are holy.
RESOURCES AND RECOMMENDED READING
But we shall never understand Druidism unless we grasp the fact that it was recognised that all knowledge must be sought in two directions: one, by searching the outer world – Science; and two, by searching the depths of the human soul and the secrets of the human body – Art.
Eleanor Merry, The Flaming Door
THE INTERNET
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The internet is a powerful resource for anyone wishing to learn more about Druidry. Just type ‘Druidry’ or ‘Druid’ into a search engine and a wealth of sites will be offered to you. As always with websites discrimination is needed – there are many wonderful sites, but also ones that may not be worth viewing. The Order of Bards, Ovates and Druids website at http://druidry.org has over a thousand pages of information that includes a library, a guided journey and meditation, sections on Druid camps, the Sacred Grove Planting Programme, the Campaign for Ecological Responsibility, training in Druidry, a bookshop, and comprehensive links to many other sites.
COURSES AND GROUPS
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The Order of Bards, Ovates and Druids runs an experience-based home-learning course that guides you through the three grades of Bard, Ovate and Druid. Each month teaching material is mailed to you, and you have the support of a mentor with whom you can correspond by letter or email. In addition there are workshops, camps and celebrations in Britain and the USA and other parts of the world, and over fifty groves and seed-groups where you can meet and work with other members. The course is also available in French, German and Dutch. Full details from: OBOD, PO Box 1333, Lewes, East Sussex, BN7 1DX. Tel/fax (+44) (0)1273 419129. Email [email protected] or see http://druidry.org.
There are currently no other distance-learning courses of this kind available, but Druidry today is a vibrant and growing movement and there are many groups who offer training and support in other ways, through meetings, workshops, ceremonies, magazines, and camps. To obtain information on these, the best resource is Philip Shallcrass and Emma Restall Orr’s book A Druid Directory, published by the British Druid Order.
The British Druid Order runs camps and workshops, organises festivals and celebrations and publishes books and two magazines. They can be contacted at BDO, PO Box 1217, Devizes, Wiltshire SN10 4XA or via http://www.druidorder.demon.co.uk. Their Druid Directory offers a comprehensive to most of the many Druid groups in Britain, and some abroad. Each group describes itself and gives contact details, and in addition the book provides an excellent concise history and overview of the subject. Copies are available from the BDO and from the OBOD bookshop.
In the USA the two main Druid groups are Keltria, PO Box 48369 Minneapolis MN 55448-0369, http://www.keltria.org and
ADF, 859 N. Hollywood Way, Box 368, Burbank, CA 91505, http://www.adf.org.
BOOKS
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To introduce the subject to someone who is new to this field, a simple and inspiring brief to Druidry accompanied by beautiful photographs of nature is Druidry, by Emma Restall Orr (Thorsons 2001).
For introductory books on the Druid path see The Principles of Druidry, by Emma Restall Orr (Thorsons, 1998), Druids – A Beginner’s Guide, by Cairistiona Worthington (Hodder, 1999) and A Guide to Druidry, by Philip Shallcrass (Piatkus, 2000). Each book is short and easy to read, and includes practical exercises. Although these are introductory volumes, their authors have years of experience in Druidry, and each book contributes something unique to an understanding of what Druidism is, and how it can help you.
You might like to supplement your study of these primers by treating yourself to one or more of the larger illustrated books on the Druids. These include Exploring the World of the Druids, by Dr Miranda Aldhouse Green (Thames & Hudson, 1998), which is filled with excellent illustrations and photographs and gives a wonderfully broad introduction to the history of Druidism, both ancient and modern, and Celtic Bards, Celtic Druids, by R. J. Stewart and Robin Williamson (Blandford, 1996), in which essays by these two well-known authors alternate with renditions of some of the key old tales and stunning colour illustrations.
For a history of ancient Druidry see The Druids, by Peter Beresford Ellis (Constable, 1995) and The Druids – Celtic Priests of Nature, by Jean Markale (Inner Traditions, 1999).
For an inspirational book to act as your companion through the year, consider the following: Celtic Devotional – Daily Prayers and Blessings, by Caitlin Matthews (Godsfield, 1996) – prayers, poems, exercises, rituals and suggestions by a great Celtic scholar and past Presider of the Order of Bards, Ovates and Druids; The Celtic Spirit – Daily Meditations for the Turning Year, by Caitlin Matthews (HarperSanFrancisco, 1999) – quotations, questions, essays and meditations for each day of the year; and Kindling the Celtic Spirit, by Mara Freeman (HarperSanFrancisco, 2001) – An Honorary Bard of OBOD offers teachings, poetry, recipes, stories and folklore related to each of the seasons; Anam Cara – A Book of Celtic Wisdom, by John O’Donoghue (HarperCollins, 1997) – essays which inspire and enchant with their unique use of language.
Much Druid wisdom is contained within the old stories. There are many editions of the old Celtic tales, but these are especially recommended: Druids, Gods and Heroes from Celtic Mythology, by Anne Ross (Peter Lowe, 1986); Celtic Myths, Celtic Legends, by R. J. Stewart (Blandford, 1996); An Introduction to Celtic Mythology, by David Bellingham (Grange Books, 1996); and The Mabinogion and Early Irish Myths and Sagas, both translated by Jeffrey Gantz (Penguin, 1976).
To explore aspects of Druidry in depth see: The Bardic Source Book, edited by John Matthews (Blandford, 1998); The Celtic Seer’s Source Book, edited by John Matthews (Blandford, 2000); The Druid Source Book, edited by John Matthews (Blandford, 1996); The Encyclopaedia of Celtic Wisdom, edited by John and Caitlin Matthews (Rider, 2001); and The Making of a Druid: Hidden Teachings from the Colloquy of Two Sages, by Christian J. Guyonvarc’h (Inner Traditions, 2002).
To explore the work of Ross Nichols, a biography, photographs and selections of his paintings and poetry can be found at http://druidry.org. See also The Book of Druidry, by Ross Nichols (Thorsons, 1990); In the Grove of the Druids – the Druid Teachings of Ross Nichols, by Philip Carr-Gomm (Watkins, 2002); and Prophet, Priest and King – the Poetry of Philip Ross Nichols, edited and introduced by Jay Ramsay (Oak Tree Press, 2001).
To explore the shamanic aspects of Druidry see Fire in the Head – Shamanism and the Celtic Spirit, by Tom Cowan (HarperSanFrancisco, 1993).
To explore the relationship between Druidry and Wicca see Druidcraft – the Magic of Wicca and Druidry, by Philip Carr-Gomm (Thorsons, 2002).
To see how a Druidic understanding can be used when exploring the landscape see The Druid Way, by Philip Carr-Gomm (Element Books, 1993).
For a wide range of contributions from Druids around the world, which include essays on history, healing, ritual, herbs, star lore and more, see The Druid Renaissance, edited by Philip Carr-Gomm (Thorsons, 1996).
DIVINATION SYSTEMS
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The following sets can provide important insights and experiences based upon Druid tree and animal lore: The Celtic Tree Oracle, by Liz and Colin Murray (Rider, 1989) – a set of cards and a book which works with the sacred trees of the Celts and Druids and the Ogham; Celtic Wisdom Sticks, by Caitlin Matthews – a bag of Ogham staves and a book which explains their oracular use (Connections, 2001); The Druid Animal Oracle, by Philip and Stephanie Carr-Gomm (Fireside Books, 1995 (USA); Connections, 1996 (UK)) – a set of cards and a book which works with the sacred animals of the Celtic and Druid traditions (also available in French, German, Italian, and Dutch editions); and The Beasts of Albion, by Miranda Gray (Thorsons, 1995) – a set of cards and a book which works with sacred animals of Britain.
GLOSSARY
Alban Arthan – poetically translated as ‘The Light of Arthur’, the Druid festival of the winter solstice.
Alban Eilir – poetically translated as ‘The Light of the Earth’, the Druid festival of the spring equinox.
Alban Elfed – poetically translated as ‘The Light of Water’, the Druid festival of the autumn equinox.
Alban Hefin – poetically translated as ‘The Light of the Shore’, the Druid festival of the summer solstice.
Awen – inspiration, the gift or blessing of the gods generally, or the goddess Ceridwen, Patroness of the Bards, specifically.
Bard – in ancient times, a poet and story-teller who trained in a bardic college. In modern times, one who sees their creativity as an innate spiritual ability, and who chooses to nurture that ability partly or wholly with Druidism.
Beltane/Bealteinne – the Druid festival dedicated to celebrating spring and the union of god and goddess. Meaning ‘The Good Fire’, Beltane celebrations usually include leaping over a bonfire. Celebrated around 1 May in the northern hemisphere, 1 October in the southern.
Druid – in ancient times a philosopher, teacher, counsellor and magician, the word probably meaning ‘A Forest Sage’ or ‘Strong Seer’. In modern times, one who follows Druidry as their chosen spiritual path, or who has entered the Druid level of training in a Druid order.
Druidcraft – a type of spiritual practice that combines Druidry with the ‘craft’ of Wicca.
Eisteddfod – a bardic festival and competition of the performing arts, from the Welsh. Usually opened with a Druid ceremony.
Equinox – the times in spring and autumn when day and night are of equal duration. They represent times of balance and also turning points of the year as the seasons change, and are celebrated in Druidry with ceremonies.
Imbolc/Oimelc – the Druid festival of the goddess, particularly Brighid, celebrated around 1 February in the northern hemisphere, 1 August in the southern.
Inner world – Our personal inner world that exists in our imagination or psyche that can sometimes connect us to an objective, transpersonal Otherworld.
Lughnasadh/Lammas – the Druid festival of the harvest, celebrated around 1 August in the northern hemisphere, 1 February in the southern.
Nwyfre – the Druid term for ‘life-force’, probably derived from an ancient Celtic word naomh – firmament.
Otherworld – The world or reality that exists in parallel with the physical/everyday world which we visit sometimes in dreams or meditation and to where Druids believe we travel on the death of the physical body. Used synonymously with the term ‘Spiritworld’.
Ovate – in ancient times a prophet, seer, healer and diviner. In modern times, one who studies or practises herbalism, healing and divination within a Druidic context, or who has entered the Ovate level of training within a Druid order.
Pheryllt – Druid alchemists, said to have lived in Snowdonia, Wales.
Samhui
nn/Samhain – the Druid festival of the ancestors – a time for honouring those who have died, celebrated around 1 November in the northern hemisphere, 1 May in the southern.
Solstice – the time in summer when the day is longest, and in winter when the day is shortest. Solstices are times of powerful celestial and terrestrial influence, and are celebrated in Druidry with ceremonies.
Spiritworld – see Otherworld.
Summerlands/The Blessed Isles/Hy Breasil – terms used in Druidry for the realm that exists in the Otherworld that we travel to on the death of the physical body.
NOTES
1. Speech to the North American Conference on Religion and Ecology, Washington 18 May 1990.
2. See, for example, Graham Hancock, Fingerprints of the Gods, Crown, 1996.
3. A system of spiritual development based on Steiner’s clairvoyant insights, which seeks to optimise physical and mental health and wellbeing.
4. Eleanor C. Merry, The Flaming Door – The Mission of the Celtic Folk-Soul, Floris Books, 1983.
5. Christine Hartley, The Western Mystery Tradition, Aquarian Press, 1968.
6. Caitlin Matthews, The Elements of the Celtic Tradition, Element Books, 1989.
7. All classical quotations given in this book can be found in John Matthews (ed.), The Druid Source Book, Blandford, 1996.
8. Kenneth Jackson, The Oldest Irish Tradition: a Window on the Iron Age, Cambridge University Press, 1964.
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