Each cauldron contains three dúile that are uniquely defined within it, while some of the dúile also serve as connections to other cauldrons (and the worlds themselves). Each element has its associated deity. These are the gods and goddesses of your people by whom you swear, hold faith and maintain power. I have a list of deities with whom I have established contact (some more than others), though my list might be very different from your own. I suggest meditating and journeying using each element and each cauldron to discover the rulers for your own cauldrons.

Each of us comes into being through the waters of the Coire Goriath which sustains the flows of life: Breath, Blood and Mind. To achieve success in our endeavors (or vocations) we must seek for ourselves in the three foundations of: Instinct, Experience and sensation. To be uplifted in the spirit we must obtain a heightened awareness of mystery, perception and inspiration. W can use these concepts to guide ourselves in the search for self and the quest for the keys to power.

In ourselves and our meditations (and to achieve synchronization of the dúile - elements with the cauldrons), I use the following equivalencies as a starting point for quieting, focusing and empowering myself:

Ruling above these all is the synchronized experience of "All That Is," which I call Danu. Below these, is the "Power of Chaos," which I call Domnu. The flow and connection between them throughout self and life is the fire of the sacred Tree, whose name is Bile.

You might have different names for these aspects of yourself and your existence, but these are the gods of my people. They are experienced and assisted by many other deities in the life of the tribe.

To meditate on them, one must quiet the cauldrons, starting first with the Cauldron of our Vocation (the body, our foundation in existence): the bones, the flesh and the skin. This is a matter of relaxing in a comfortable place and position without outside threats or distractions. The next cauldron to be addressed is the actions and flows of life found within the Cauldron of Warming: the blood, the breath and the mind. To do this I slow my breathing to the breathing of sleep and the newborn (that is to say: I let it become natural and automatic). Next I use my heartbeat as a drum for journeying (slowing it to the point of silence, which is the edge of journeying). The mind is last and with it I must use the blackness of the void as a repository of thoughts and actions that would distract me. When the Cauldrons of Vocation and Warming are well positioned and aligned, then we can turn the Cauldron of Knowledge for fulfillment and elevation. One way I do this is by letting myself vibrate with expectation and outreach. This is accompanied by similar vibrations from my body (a kind of "goose bumps" electricity) and my center of flow (the heart opens as if it is being filled by emotion). It is at that time of total darkness within the ordered nothingness of the void, which an aligned being can connect as a manifestation of Bíle between the Void and Cosmic Order (Not-Being and Being). This is when the fire of inspiration comes to the darkness and offers oneself into the Otherworld of Knowing. You will see a golden pathway before you, not unlike that of death and it will take you to your place in the spirit web of all creation. From there you may drink of the waters of Segais and eat of the Hazelnuts of Wisdom. Beyond this, I may not say for there, there is only Truth, while here, each word only contains the seeds of Truth, thinking falling far short of knowing.

Using the deity names of your gods, the elements of the self and of existence, should suffice to allow you to create your own amrún for meditation, journeying and empowerment. Soon, I will attempt to reconstruct and more fully describe such a meditation, when we discuss Amrún in the following chapters.

Within the inner recesses of the passage mound at Knowth, there is a stone basin that is decorated with circular markings. I have included a line drawing of its design below. No one is certain what ritual use this basin had but to me it is suggestive of a person in symbolic form. That is why I have used its design as a basis for a diagram of the self and its many parts or dúile. This diagram of the self is used to show the relationships of the dúile and the three cauldrons. It is also my opinion that each cauldron has its own correspondence with one of the three worlds of Land, Sea and Sky. To better understand the relationships of worlds, cauldrons and dúile, I have provided three additional diagrams that highlight the appropriate parts and circles, their elements, and the cauldrons with which each is best associated.

The first diagram shows the dúile of the self as circles that are concentric and/or overlapping. Some of the circles are contained within other circles, while others only have intersections with one another. The diagram attempts to so the relative and associated dependencies of each element to the other elements. The self is seen as a cauldron of sorts that is the container of all that makes us what we are. Some of these parts form our structure, while others animate or guide us. It is these functions that are used to classify each element as being a part of the Cauldron of Warming, Cauldron of Vocation or the Cauldron of Wisdom. I have made the following correspondences between the dúile and the cauldrons:

This diagram is better understood if one considers that each of the three cauldrons is superimposed onto one another in the original diagram. Isn’t this the way that all of the parts of the world interact and influence one another? We, as well as the worlds around us, are a confluence of many flows, parts and currents.

The head is the center of the Soul in Celtic tradition. As such it also contains the brain and the face as component parts. In my perceptions, the head is the most appropriate container for the Cauldron of Wisdom in a person, while the brain is the stew that is contained within it. Our face is the opening into this cauldron as well as the seasoning that we attempt to place on our self-concept for the world’s conception.

Our Cauldron of Vocation is the home of our skills and our presence in the world. It is our body as it appears to other people and to our own perceptions. Our ability to create, to do work, and to establish a presence within society, is determined by how well we maintain our appearance and how we present ourselves. In many ways, our lives are tied into our work, our skills, and our professions, based upon how well we perform, create and achieve. All of these factors are marks of our vocation.

In our bodies, the arrangement and placement of our bones determine our natural structure. Our flesh further determines the shape that these bones determine: the muscles, fat and connecting tissues. Skin and hair cover our bodies, the two most apparent parts of us within the physical world. Because the skin and hair cover us completely, they are together considered as the container for the bones and flesh within our Cauldron of Vocation.

The last cauldron is the Cauldron of Warming. It consists of the dúile of the blood, the breath and the mind within our bodies. The activation of our selves is contained within the flows of the body. These flows are the blood that feeds us, the breath that gives us air and the mind that controls our movements. Each of these three flows are proof that we are alive and absolutely necessary to sustain our life. Without the signals through the nerves, air through the lings and blood through the vessels and arteries, we would suffer certain death. The loss of all of them would be a triple death and a complete emptying of our Cauldron of Warming.

Both thought and breath affect blood. It is within the blood that these have been located on our diagram of the Cauldron of warming. The mind controls the racing of our hearts and our breath, so these three have been overlapped to indicate their dependencies. Because these three factors in sustaining life are themselves contained within the body proper, they are placed beneath it in the presentation of the cauldrons. This placement of fire/warming beneath a cauldron is natural to the ways in which cauldrons are normally used, even when one cauldron warms another.

Each of the elements of the self belongs to one of the three cauldrons of being. Each element is a duile that manifests its effects on our cauldrons and our being in like the ripples on the surface of a pond. The effects of each of these circles of being overlap and interact to make us who we are within the greater circles of the Cosmos. The presence of such interactions creates a song of our selves and the worlds. It is this song that the Seer attempts to hear when seeking your destiny. It is this pattern that the Ogham casting forms on the surface of the cloth, scoring the harmonies of the Great Song.

Space does not permit a more complete discussion of this concept within the present work. There are other writings that address this idea in greater detail. Please refer to the Bibliography at the end of this work for further references. Entire books could be written to characterize the interconnection between the self, the Cauldrons and the Three Worlds. The threefold nature of the Worlds characterizes the state of our selves and the Cosmos. To more completely describe our connection and interaction with the cosmos, other factors must be considered. Where we exist and where we are trying to go are matters of direction rather than state. Those aspects of the self and the Three worlds are best related by a discussion about the four Otherworldly cities of the Tuatha Dé Danann. Magick is what lies just under the surface of life. To master divination, we must also become masters of Magick.