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THE TRADITIONAL ROLES OF DRUIDS The Druids were the intelligentsia of Celtic society and fulfilled many roles within it. They were also the spiritual specialists and the traditional leaders of the sacrifices among the Celts. The role that was later filled and replaced by the Christian priests, the philosophers, the scientists, the brehons, the poets, the story-tellers, the historians, and the political advisors was once filled by Druids in Celtic society. The fact that there were personal and family spiritual practices among the Celts as individuals and families in no way invalidates what we know about the spiritual role of Druids in Celtic society. Such personal and family practices continue today within Celtic cultures even with (or in spite of) them also having an organized group of Christian churches and priesthoods in their midst. It's not the purpose or the role of Druids to supplant individual or family spiritual and religious practices. It should not be the role of a Pagan or Christian priesthood either. What the role of Druids and priests should be IMO is to augment and assist the spiritually of the Celtic people, their families and the individuals within Celtic societies. If one considers that the role of Druids and Brahmins within their respective societies was very similar, as postulated and supported in Myles Dillon's book, _Celts and Aryans_, I think that we can better see how Druids fit into ancient Celtic society and what roles they fulfilled. Dillon presents the following as being similarities between the two groups: 1. Each represented the religious and learned classes of their societies. 2. The kings in both societies deferred to these groups. 3. They both shared the belief that Truth was the life-giving and sustaining power of the universe. 4. Both groups relied heavily on oral memory and poetry to sustain sacred writings and histories even though they had the ability to write. While we don't have written records from the Druids as to the exact nature of their rituals and other sacred actions, we do have stories that were preserved by the scribes, story-tellers and folk traditions that have survived to this day in Celtic lands. It is primarily the role of anthropologists to separate what may have been originally a Pagan priestly (i. e. Druidic) function from what was a continuing and individual folk practice. In the specific case of baptisms, I think that we can recognize that there exists a strong folk belief that Druids performed these baptisms for the elite in ancient Celtic society (though there was also a baptism by the Mid-wife). The mention of naming ceremonies and auguries in the Irish tales are considered by some scholars to be evidence of an act of Druidic baptism. Such an action would be consistent with the actions of Brahmins in Hindu society regarding namings. The use of time, calendars and the stars to determine auspicious occasions are also similarities that exist between the priesthoods of both groups. Their place of prominence in leading the sacrifices and the fire rituals is yet another similarity between the two priesthoods. Another similarity between Druids and Brahmins was (and is) the presence of schools to train future members of their orders as well as other students. It was the Druids who spoke first at gatherings and rituals. It was the Druids who lit the fires of rituals. It was the Druids who officiated at the sacrifices. It was the Druids who banished people from the sacrifices. It was the Druids who told the poetical epics and stories that were suited to each official occasion in Celtic society. It was the Druids who served as judges and witnessed the solemn oaths. It was the Druids who preserved the coimgne. It was the Druids who conducted the rites of kingship and determined the kings themselves. It was the Druids who dealt with the mysteries of the Otherworld when other techniques failed. It was the Druids who read the signs and foresaw the future. As I stated earlier, many of these roles were supplanted in Irish society by the continuing and enlarged practices of certain groups (notably the Filidh) and the Christian priesthood. All in all, I suspect that the question of whether Druids fulfilled a priestly function within Celtic society should actually be, "What are the ways in which Druids fulfilled the priestly functions in Celtic society?" To me, that would be a much more productive approach to understanding the ways of our ancestors. THE FIVE MARKS OF A DRUID This is my reply to those who say that the Druids died and that there are no longer any who can claim to be Druids in today's world: Druids are like the Ogham "AE." To begin this discussion, I'd like to suggest that the God of Druids has not died and is still as accessible today as in ancient times. I'd also like to suggest that the practices of Druids within their cultures have changed in response to the times of the people. This is to say that what we say and do, even the language, may have changed, but the source is still the same. Before the more left-brained among us go ballistic, might I also suggest that the known yardsticks for measuring the worth of a Druid's (spiritual to mental to physical) translation of this information remains the same now as it was then. These yardsticks are the knowledge that is *PRESERVED* from tradition, the knowledge that is clearly *PERCEIVED*, and the knowledge that will most assuredly have to *WITHSTAND* the scrutiny of questioning and inquiry. Without these three forms of evaluation to aid us, no amount of imbas will be sufficient to guide us. I'll be the first to admit that we should all pack our bags and go home if *ANY* of the following are true: 1. Nothing survives from the traditions of the past. 2. It is not possible to have a true imbas. 3. We do not put any of our suppositions, experiences or theories to the test of truth. 4. We are not capable of perceiving reality in an objective and relatively complete fashion through our senses and by using our minds.. 5. There is no God of Druids I maintain that Druids embrace a philosophy that is opposite each of these five points. Each should be answered by the actions of a truth seeker in the modern world. Clearly stated the five understandings of a Druid that address these issues are: 1. Much survives from the traditions of the past (and more is being discovered and/or translated). 2. It *IS* possible to have a true imbas. 3. We should put *ALL* of our suppositions, experiences or theories to the test of truth. I also assert that anyone who has accomplished or connected with the positive affirmation of all of the above five points, is indeed a Druid. The only question that should remain about such a person is what level of Draíocht it is that they practice and what people it is that they serve.These levels are a matter of record in the traditions of the past and they are equally well judged by the Druids of the present, no matter which side of death occupies the focus of their attention. A Druid is represented by the Ogham "AE." Here is how the _Auraicept na n-Éces defines the qualities of AE: "Fid, wood, that is, fedh AE, extent of them, since five forms of AE are in existence, AE that nourishes, AE that sings, AE that sues, AE that judges and AE that sits. Now AE that nourishes, i.e., while it is on the mind, and AE that sings at giving it, and AE that sues while asking the reward for it, and AE that considers about its greatness or its smallness, and AE that sits after being paid his reward." This is to say that: 1. There is a knowledge of what the ancient Druids did and thought. We are each nourished by the knowledge of tradition as we find it. We all can sing the visions that we find because of our foundation in the traditions. We can choose to sue to find the truth in our new knowledge by outreach and observation. We are cabable of considering its truth through inquiry and evaluation. When we have arrived at truth, we can sit in the presence of our God as an equal through the connection of spirit. Another way of saying this is that we become Druids through a study of the traditions, a seeking of imbas, an elevation of perception, a judgement of relative truth, and a finding of spiritual truth through a mastery of the three levels of knowledge. If we study what Druids studied; if we seek as Druids sought; if we perceive as Druids perceived; if we judge as Druids judge; and if we live within the spirits and the gods as the Druids lived, then I maintain that we are Druids. Are there Druids here to judge the truth of it? Were the Druids ever really gone or were they just forgotten by some? Who is the God of Druids and where is the connection? WORDS FOR THOSE WHO SEEK I recommend that you go read about Draíocht at http://www.summerlands.com/crossroads/publibra.htm. That's as close as I can come to telling you what I think a Druid is/does/becomes. If it took intense study for 12 years to learn to be a Druid in the first place, I think it could well take the better part of a month to express what one should be. Here's a small sample of messages I've sent to those who were trying to discover how to be a Druid: The first article is an excerpt of a larger essay called "The Role of Druids in the Future of Celtic Reconstructionism" that was published in An Tríbhís Mhór: WHAT IS A DRUID? This is a question that has been asked here and many other places. It is a question that I have seen asked many times, especially in today's world, where Druids are not so well known as they once were. This is my response to the question. It is my hope that the stream of my own understanding might join with your own in a confluence of Wisdom. "What makes a Druid a Druid in today's world?" This is an excellent question. The easy answer is that the same things make us Druids in today's world that also made us Druids in the ancient world. Let's revisit what made an ancient Druid a Druid first, before we attempt to determine what makes one a Druids nowadays. Let me summarize what we know about ancient Druids: They studied the wisdom of the world for an extended period of time (12 to 20 years or more). This included many areas of knowledge; everything from history and genealogy to medicine and poetic composition. Being a Druid was the equivalent of having a Ph.D. in today's world (or its equivalent in experience). They became masters of occult knowledge as well as mundane knowledge. Some of their abilities included the three illuminations: Tenm Laeda, Dichetal Do Chenaib and Imbas Forosnai. They were masters of astrology as well. They were able to create Magical fogs, control the weather, create Magical fires, astrally travel, interpreted dreams, as well as being able to cast spells and/or ward against outside Magical influences. They knew the trees and the herbs as well as the animals, fish and insects. They conversed with the nature spirits and were able to read and to understand the Land itself. They ministered to Nature and its minions. They were poets and bards. They studied the world, seeking harmony. This involved mastery over words, rhythm, tone, color and sensual abilities. They were able to appreciate the poetic structure of existence as well as hearing the music of Nature. They were accomplished musicians and speakers/chanters/singers. They were able to communicate to the people on all levels of human awareness. They were judges. This not only means that they studied and knew the law of the tribe but it also means they never, ever told a lie. They were always truthful and able to perceive truth clearly, no matter what shade or color was placed upon it. They studied the law in all of its applications. They were held in great honor and respect. Their person was sacred and protected from harm. How could one fight the truth and remain true? They were priests. They conducted rituals and safeguarded the spiritual health of their clan and community . They performed rituals and provided counseling as well as teaching the youth the traditional values of the tribe. They offered sacrifice to the gods and sometimes served as intermediaries for the tribe. They were sometimes willing sacrifices for the good of the tribe and the Land. The value of a life is great but it is small next to the value of a spirit. They were able to see beyond this lifetime, to the lifetimes of the past and the future. This means that they had a definite knowledge of those times and places. They had effectively seen the truth beyond life and death. This ultimately means that they had experienced their own death and had lived beyond it. This could have been done via astral traveling, Shamanic initiation, past life experience, direct contact with the gods, or journeying into the Otherworld itself. The Druids taught the doctrine of reincarnation because it was a true doctrine (remembering they always saw and served the truth). They could not have taught a truth they had not themselves lived. The Druids developed tremendous memories and keenly disciplined powers of both reasoning and intuition. This means they learned to use their entire mind to serve them in their work. They were literally walking computers, as well as gifted psychics and philosophers. Having many lifetimes of experience at your fingertips (Dichetal Do Chennaib?), allowed one to quickly give accurate, reliable, time-tested and seasoned advice on just about anything. Druids used deductive reasoning and intuition with equal and symbiotic skill. Druids used both sides of their minds. Druidic wisdom embraced both the Sun and the Moon. I'm probably missing some obvious points here, but the main point is that the ancient Druids pursued truth above all else. They were people of integrity and service. They developed themselves in all areas and sought to balance their abilities so that they could be judges, doctors, poets, healers, priests, mages and philosophers. To be a Druid in today's world requires us to do and embrace the same things as the ancient Druids. We can do no less if we seek to be Druids. In today's world there are things to learn; there is truth to give and receive and there is service to be rendered to the gods, the tribe, the world and the self. Are we not Druids? A SEEKING OF WISDOM In any seeking of wisdom, I would recommend to you that you first seek knowledge of yourself and a connection to Nature that surrounds you. This means putting away (for a brief period each day) all of the extraneous influences that the artificial world uses to distract us. Meditate and clear your mind from all externally generated thoughts. Just let yourself float within your own consciousness. After you have mastered this state of relaxation and meditation, you can use it for focusing on the lessons that you will learn in your quest for wisdom. One of the first lessons will be to learn to pay attention to things. That's not as simple as it seems, because we generally on see part of anything. What I am asking you to do is to see *all* of an object or a concept. When you are a Druid, that is what will be expected of you, so it is best to learn how to do this at the beginning. After you have really *looked* at something totally, go to your place of meditation and reconstruct it using your consciousness only. When you can completely do this, you will have mastered the skills of focus, harmony and unity. Your greater awareness will also allow you to construct a memory that does not forget what it has seen and learned. Using such tools will allow you the ability to journey further down the rode that you have chosen to travel. The abilities to meditate and pay attention will allow you to take journeys of the spirit. The ability to remember and to focus your mind will allow you to better select those places that you will go. Your mastery of your own inner self will better equip you to handle the reactions that you will experience to the other beings that you will encounter along the way. Each journey, encounter and lesson, will become the building blocks of your education. The self is the first area to master, then the spirit and after that the soul. When you are fully integrated within these three aspects of yourself, then will be the time when you can better assist in the creation of worlds and the preservation of others. Might I recommend The Summerlands website to you as a place that you can share and discuss your own experience with others of the same kith and kindred? It is located at http://www.summerlands.com and has a Druid, a Bardic and a Celtic section where you will be able to learn from the lives and experiences of others. THE BEGINNINGS OF A DRUID'S EDUCATION I'd recommend starting by developing a memory theater of the mind based on a real-life location where you know every tree, shrub, hill and river. If this "memory theater" was as large as an entire country, then it would have the ability to store more data that the largest computer. Such a use of memory theaters, coupled with mnemonic lists and unusual images has been the strong supporters of great memories for thousands of years. If one were to look at the curriculum of the Filidh (one of the few groups that survived into modern times still practicing ancient Druidic techniques), the structural part of the memory theater would be the Ogham (which are much more than an alphabet or an ancient bar code). Ogham are lists that are tailored for use in memorizing related sets of information. The hundreds of different Ogham types were also tied to a study of hundreds of tales as well as a practical knowledge of music. The Ogham were related to music and were probably used to score melodies for harps and pipes from the earliest use of such instruments. Before that they were used to score the music of the voice in song and chant. After establishing a correlation of the ancient knowledge (known in Ireland as the Coimgne) and a training of the mind to retain such information, a fledgling Filidh was taught lessons in philosophy. This was most probably done through a discussion of moral values and object lessons as found within the tales (already committed to memory) and the Triads (both a mnemonic lists and a list of cultural values). It was only after a student had studied the traditions in the tales (the Coimgne), committed them to memory through a training of the mind (Ogham) and had grasped a deeper understanding of Philosophy and the Mind that they were taught the techniques of Imbas. The three forms of Imbas (which is divination and prophecy, as well as divinely inspired wisdom or seership) are known among the Irish as Imbas Forosna, Dichetal Do Chennaibh and Teinm Laegda. Each of these techniques attempts to place the mind and spirit of the Fili into an altered state of consciousness, allowing them to see beyond the physical world into Otherworlds of knowledge, inspiration and wisdom. After mastering the three forms of Imbas through control of the energy centers known as Coire Goriath, Coire Earmae and Coire Soís, the student was then taught a secret language. After learning this secret language and practicing techniques of Imbas, the advanced students learned to construct complex poems, invocations, satires, blessings and maledictions. In modern speech, we call these spells, which is particularly apt since their structure and power relationships were related and maintained through Ogham. If I were to start up a Druidic pathway and attempt to educate myself in their knowledge, I'd first attempt to learn as they learned, using their techniques and their mindsets regarding matters of the Self and the Three Worlds of Land, Sea and Sky as well as An t-Saoil Uile (or Annwfn). For raw materials in this education, I'd study the ancient Celtic tales (as recorded in Medieval Times) and I'd pay particular attention to the Ogham tract to be found within _The Book of Ballymote_ and in the translation know as _Auraceipt na E'ces_ that was compiled by George Calder. I'd also attempt to find the "Cauldron of Poesy" materials as originally translated by Anne Powers and later translated by Caitlin Matthews and Erynn Laurie. For an idea of how to control the breath, I'd try to read a few authentic books on Yoga. For an idea of what Celtic verse and incantation was like, I'd read _Carmina Gadelica_ compiled and edited by Alexander Carmichael. For an idea into the value system of the Druids and the ancient Celts, I'd study _Audacht Morainn_ as translated and edited by Fergus Kelly ( who also has an excellent treatise on Brehon law, __Ancient Irish Law_). For an inkling into matters of the spirit and the self, I'd recommend _Anamchara_ by John O'Donohue (though it has a Christian orientation, at least it's validly Celtic Christian). After a study and a melding of the concepts, the Ogham, the tales, the techniques and the languages, one will find that Druidic experience ceases to be an elusive quarry, becoming more a seeker of oneself. BECOMING A DRUID "The word itself is derived from a compound of dru ('strong' or 'great') and wid- ('knowledge')." (from _The Sacred Isle_, Belief and Religion in Pre-Christian Ireland_ by Dáithí Ó hÓgáin) Becoming a Druid starts with a quest for strong knowledge and a search for truth in everything (even within oneself). That quest is pursued throughout many years of study (that's right I said many years, from maybe 12 to 20 years). The curriculum included such things as Ogham, memory techniques, Celtic traditions, and other more general areas such as music, philosophy, science, work with Nature, a study of law, a study of languages; the practice of techniques in meditation, techniques of imbas, disciplines of focus and Magical energy. It's not necessary to belong to a group to achieve a Druidic awareness and capability but it would probably help shorten the length of time one studies to attain the desired goal. In The Summerlands, we are working toward developing a curriculum for Druids and establishing a Pagan Seminary for their education. I expect that it will take about 7 to 12 years for a person to complete their Druidic education (though one could be on the Druid path to a degree before the attainment of a clerical ranking). I think other Druidic groups have training programs that may allow a person to attain the status of Druid in their communities that are not as lengthy, though those still take 3 to 4 years as far as I can determine. THE TRUTH AGAINST THE WORLD There is a truth that stands against the world. Such a truth is what is seen beyond the barriers of ego or illusion, when one is within the experience of imbas. It is not a relative truth though it might well be termed an 'inner truth.' Imbas and its experience and achievement is what firmly establishes a person as a Druid. If we use the world as a reference for truth, then the quest for it will be ongoing and never ending (for the world is not an absolute place but one that works through established relationships, laws and perceptions). When operating in this world, a Druid would do well to keep in mind its illusory and misleading manner. That is one reason why daily meditation is necessary (to naturally experience a sense of being and a connection to deity, which is truth). How we act on our experience of truth is manifested in the world in a relative manner, so that effort should also be ceaseless and on going. It should also attempt to follow the ways of honesty, accountability, balance and law. The memory techniques are import for three reasons:
If we think in a linear fashion rather than in a covariant, coincident and matrix like way then our experience of being, our existence and our truth will suffer from a lack of universality. We run the risk of becoming rootless and without substance. We are only as strong as the weakest link in our endeavors. We have no structural stability and are easily undone. Celtic tradition and music are necessary to allow us to benefit from the lessons learned in the past through many lifetimes (in the first instance) and to allow us to more easily remember and construct the necessary utterances that will bring into existence what our purpose and will is for today's world. Within modern society such things must be filtered through cultural parameters to allow them to effectively interact with the cultural paradigm. Functionally fully as a Druid requires operating within a Celtic society that has revitalized itself and re-embraced its roots. The law to be studied is natural law, scientific law, common law, local law, national law, Brehon law and universal law. Law does not have clear-cut boundaries unless culture and national identity also has such clearly established limits and spheres of influence. These are all serious answers to serious questions. They can be understood in a harmonious way or they can be confused through a contentious point of view. My answering of the questions does not make them REAL answers until a bridge of compatible understanding has been established between what I've said and what you've experienced and evaluated for yourself. Thoughts don't become strong knowledge until they've been completed experienced by the entire mind. The best ways to achieve such strong knowledge are through meditation that leads to imbas. Meditation is what one does to receive imbas, which is "knowledge that illuminates." Imbas is the enlightenment experience of Celtic seers. It's not imagination or meditation. It is a gift from the gods. THE IMBAS EXPERIENCE I'd personally say that there is benefit to a subjective imbas experience (only in the mind) as well as the greater benefits of an objective imbas experience (within an altered realty). Discerning the difference between the two is what a lifetime of study is all about. If one does not take the ideas and concepts that come out of an imbas experience and do something useful with them, then it makes no difference whether they are from the gods or the back of a cereal box. I suspect that the mind can find much that is hidden if we clear its field of perception through meditation and imbas. The real trick is to maintain the links of logic after we are confined to the insides of our skulls. One must know oneself and overcome one's ego in order to open completely to knowledge. Many times in this quest for knowledge, the enemy is ourselves and no other due primarily to ego isolation and bias. There are other times when the debris of others clutters up our mental and spiritual space. Sometimes, these impediments to knowledge are the ego echoes of others contending with our own ego demands. Perhaps the need that powers the journey into the self, the ego and the underworld of the consciousness should be changed from one of anger, fear, need or validation, to one that seeks for truth only without consideration for benefit? THE UNDERWORLD JOURNEY The reasons to *begin* to seek truth in the underworld are many. A few of these reasons are: The underworld most closely connects with our subconscious mind. The underworld contains or fears and anxieties that must be recognized for what they are. The underworld contains a version of our primal self that can act as a guide to our other states of consciousness. These are only three of the reasons why the underworld is a good place to start (at least our mental / spiritual housekeeping). Another good reason to start there is that we are more closely connected to the underworld through water and sea. To journey to other worlds, it is often necessary to start at the bottom and work our way up. Maybe it's spiritual; gravity and slingshot effects at work? :-) By the underworld, I mean those parts of the Otherworld that are beneath the Land and the Sea. It's not anything or any place exactly. In its most primal form, it is Ultimate Chaos. In terms of shared personal consciousness and experience, the underworld is our subconscious pool of inherited and physiological memories. Reflections of it can be seen in our dreams, our intuition and our instincts. This state of consciousness is accessed by removing our deductive and sensory consciousness when we float upon the seas of our subconsciousness and sink into the abyss of its origins. Doing this is a matter of opening up and releasing control. It is a sailing of the mind into the primal seas. The subconscious mind is a part of most psychological models, as well as Ayurvedic and Druidic models. Whether or not we have inherited memories from family tradition/conditioning and/or physically engendered memories that are passed from body to body has long been a matter of contention among the learned. The fact is that animals have these memories and we are animals. :-) That knowledge is passed from one to another is also a matter of traditional Druidic wisdom. Finally, it's my personal experience and fits nicely with the body, mind, and spirit model of being. If you don't embrace this model, that's fine by me. There are several ways to find universal truths. One of them I call, "I Am Very Large." It is the dropping of preconception to naturally synchronize with the ways of the universe. Such an opening up, blurs the hard edges of what we normally call reality and does not partake readily of its seemingly "real" sequences and events. Another way of finding truth I call, "I Am Very Small." It allows a person to exclude distractions from their focus so that they might observe the elemental workings of reality on a local basis. In modern day science, astronomy and cosmology are good examples of I Am Very Large (though the idea is not limited to science and should be extended to spirituality and philosophy). Nuclear physics and quantum mechanics are modern examples of I Am Very Small . The third way that truth and reality are experience is the dance between spirit, mind and creation that occurs when we dance with interlinked knowledge and skill. I call this dance of the three, "The Bed of the Poets." It is the product of study, clarity of though and expression and a mind that is capable of remembering concepts beyond the clarity achievable in dreams. The Bed of the Poets is the thoughts, insights and creations that we can achieve through a linking of already verified knowledge in a matrix of association that uses overlays to create models for possible creations (that already have a framework of truth within them). I've addressed this concept more fully in the Ogham Divination course I teach and a book I've written. I call the three ways of achieving imbas through forms of meditation "I Am Very Large," "I Am Very Small," and "The Bed of the Poets." Opening up, piercing (through focus and concentration) and connecting (through association), are the ways that meditation, mind and spirit seem to allow us more fully to experience imbas and truth. YOU CAN BE CALLED A DRUID You can be called a Druid in reality:
All of this can take anywhere from seven to twenty years (or longer) to accomplish. OTOH you can become a Druidic student much sooner by finding someone who has already done these things and by studying what they have to teach. Then you'd be that much closer to your goal of being a Druid. I think perhaps the situation is that each Druidic school of thought and tradition should establish their teachings based on the triad of common knowledge, experiential knowledge and knowledge discovered by inquiry. By clearly presenting these teachings in forums such as this one, on email lists, at web sites and through writings, those who are serious about their search will be able to resolve matters for themselves. Many of us are continuing to quantify the teachings and the knowledge into schools and public statements of creed and belief to facilitate learning and to stimulate the growth of wisdom. Being a Druid is no longer an invent yourself procedure. It is now more a matter of studying and verifying through practice. After all, to be a Druid is a matter of making and becoming rather than one of saying or believing. Maybe, we should start saying things like "I have a 'Druid' in modern science but a minor in 'Magic' and a specialized area of study in the fields of divination, philosophy and traditional Celtic studies?" That way, it'll fit better with modern usage. :-) What is handy is to have a Dictionary of the Irish Language (DIL) and a dated translation as a beginning point. Using this information, some study about the values, culture and history of the time period of the work might allow a person to glean some extra knowledge from a previously translated source. Mostly, the Celtic information is in public and university libraries awaiting a first translation or a more modern translation. Also, I've been told that some of the information is in the hands of private collectors. I just ordered a copy of the Physicians of Myddfai to see if any Welsh, Celtic or Druidic herbal lore was preserved in that book. There's also the Welsh Triads, the works of Taliesin and the other Welsh bards, as well as the early Welsh Laws. Books For Scholars (http://www.booksforscholars.com) has a growing collection for sale of works about early Welsh literature and history. They also have many works about Irish, Breton, Cornish and British subjects of interest. If you've checked out their website, I'm sure you can see that there's still a lot to be learned that is available without digging into the dusty tombs that exist in the stacks and vaults of libraries (though I encourage everyone to use their libraries and inter-library-loan to ease the pressures on their wallets). Some of us can choose to be scholars and some of us can be workers and maybe some of us can be creators.:-) Here are the requirements for a File (a Vision Poet, the Irish equivalent of a Druid) according to the Brehon Law: "Purity of hand, bright without wounding, Purity of mouth, without poisonous satire, Purity of learning, without reproach, Purity of vows." Also according to the Sequel to the Crith Gabhlach, a difference existed between a Bard and a Poet or a File: "A Bard is one without lawful learning but his own intellect." (This means that a person who has a natural talent for rhyme but no formal training is looked upon as being less than a Poet; they are a person without the additional skills and training of a File). What are these skills and training? In the Book of Ollamhan, this training was said to produce seven levels of Filidh with a curriculum that lasted for twelve years. The Irish Filidh had the following levels of standing: "a 'Fochlac', a 'Mac Fiurmedh', a 'Doss', a 'Cana', a 'Cli', and an 'Anrad', with an 'Ollamh' as the seventh.." Over the course of 12 years of study, they learned over 350 tales, the mysteries of the Ogham and the ways of imbas. As they learned the students progressed through the ranks of the Filidh, rising from a Fochlac to become a master or an Ollamh. To obtain the highest level of Ollamh, a File had to complete all the work and study of the lower steps as provided by his teacher and he also had to pass an examination by another Ollamh who was selected to be his judge. When the examination was complete, the examining Ollamh made a report to the ruler of the applicant's territory on the quality of the candidate's work and also on his general character, his truthfulness, his honor, his justice in conducting his actions, as well as whether he was free from immorality, bloodshed and abuse of others. If the report was favorable, then the ruler conferred the degree of Ollamh upon the applicant. The new Ollamh was then accorded the respect due to the office. That's what the reported training of a File was like. I expect that the training and requirements for a Druid were very similar. The saying has long existed among the Irish, "He is no Poet who does not preserve the traditional tales and synchronize the common knowledge." This means that the File, Druid, and Poet was expected to remember all of the knowledge of the tribe and to also be able to evaluate any new knowledge that was encountered or required to insure the prosperity of the people. As you can see, the requirements are quite a bit more rigorous than just wanting to be someone or to "become" something. A lot of work, study and discipline was required. A certain amount of skill was expected to have been developed (especially the imbas forosnai) before the act of becoming could be expected to produce Magical and practical results and pass beyond the realms of imagination and wishfulness. Another saying of the Irish was: "The five things which every wise man should know - the day of the month, the age of the Moon, the height of the tides, the day of the week and the days of the feasts.." This implies to me a knowledge of astronomy and astrology was also to be acquired in the course of obtaining wisdom. The height of this wisdom is expressed by Amergin, when he says: "Good is the wellspring of measured speech. Good is the home of the well of inspiration. Good is the joining of their powers: Strength is made durable." "It endures longer than any fortress. It is better than any tradition. It is our guide to wisdom, As we free ourselves from ignorance." In addition to all of these disciplines, I expect that a Druid would also have possessed a storehouse full of herbal, agricultural, scientific and Magical knowledge. This means that they would have been perpetual students of the worlds around them. WHAT KIND OF DRUID AM I? I am a Druid who attempts to study, follow, preserve, invent, recognize, synchronize and refine the above requirements in a modern world through the traditional approaches and customs of Celtic culture. Obviously, there were Druids in all forms of Celtic culture and not just in the Irish culture. I trust it is equally obvious that studying the traditions of one's Irish and Celtic ancestors is indeed a cultural matter and not one of racial heritage. Some people become a Druid because that is probably what they are already destined to be. Some people have no choice in the matter because they've already chosen *before* they were born to be a Druid in this life. Some people say that they've been trained in Druidism by others who were already Druids. If that is so, I would love to study some of their lessons. I am eternally curious. I think we who follow the ways and teachings of the Irish Draoithe are very misunderstood by most people who seek information about Druids. We do not study Irish to exclude but to understand. Speaking Irish, helps us to better embrace Irish Celtic concepts, traditions and philosophies. That is our way, as surely as we are members of our families and honor our gods. Remembering what one has studied also aids us in evaluating new knowledge and facilitates creating solutions for problems as they occur within our communities. Studying valid information in a consistent way among Druids is the best way to validly be a consistent Druid in turn among others. We should always attempt to understand why people disagree (with others and themselves) so that we can better understand what is true (for ourselves and those we serve). One should live a life of the spirit because that is what spirit calls on us to do, but we should not neglect our bodys and minds, any more than we would profane our responsibilities to our families. Druids must be practical and responsible. Most of all, if a person seeks to be a Druid, then they should find the best information that they can find about Druids. They should also work with that information until it is internally and externally consistent within itself and the world of human and Earthly experience. Always make inquiries into new information and teachings that seem confusing. From these approaches to knowledge, it is possible to obtain wisdom and become wise. Be careful of anyone who would attempt to do your thinking for you. Always remember that it takes a lot of work to turn the Cauldron of Vocation. After that, it takes an even greater amount of dedication to turn and fill the Cauldron of Wisdom. That's what being a Druid is all about: finding knowledge in its three forms; doing the work of learning and developing; being dedicated to the search for truth so that wisdom can bloom It's the job of a Druid to intercede with the Otherworld and the gods for those who can't (or don't choose to) work with spirit themselves. Mostly Druids don't have to do this much (even in the past, as well as the present) because most people (rightly) choose to do this for themselves. It is however one of the functions of Druids within Celtic society to teach about the ways of spirit and philosophy. That is why you will see many answers to questions about gods, religion and spirituality from those who seek and follow the ways of Druids. By definition there are no fake gods; only false statements about them. People can ignore the personality of deity all around them, but they cannot ignore the creation and the actions of such primal forces when they affect the shape of their inhabited reality. These things can be called probability, science, Nature or even cause and effect, but they still exist for us and their influence on our very being is completely real. The spirit that lives within family and tribe is equally real and has its own agenda that plays out along side and in spite of individual choices. I guess it's a kind of spiritual momentum and a sense of inertial continuity. DRAÍOCHT! (I wrote this as the invitation to another email list) Draíocht, a word that has many meanings; a word both understood and misunderstood; a word that beckons to a few only, both known and unknown. If you would be a creator of worlds, as well as a servant of all, then read on, for your truth may be found here. If you would be otherwise, then seek the clarity of the world of form. That is your safety for now. We are those who would be Draoí, undying spirits, seekers of Truth. Let our gathering be now renewed in this Un-Place. Let our connection be acknowledged. Let your spirit run freely across the plain. Do you hear the always calling of the Hidden Ones? As the hair rises, so does the Spirit River. Now is the No-Time and this is the Un-Place. We are those who would see without seeing and know without blemish. Let the Ways be opened. Let the Hidden Ones come. Let us go to the gathering. We Seek The Truth Beyond The Darkness. We Seek The Love Of Spirit. We Dare The Twofold Pathway On One Leg. We Sing The Names Of Creation. We Die The Death Of Life. We Look With Sightless Eyes. We Dance The Silence. We Hear The Stone Of Fate. We Live The Life Of Lives. Draíocht is the name of our pathway and its Mysteries are our Truth. If you would walk the ways with us and be a Druí, then let us each put away the Truth of the World and find the Land Beyond the Waves. Call out to your Gods and see the Golden Shimmer. Dream the Waking Dream beyond ego. Drink deeply from the Well of All Knowing and join with us. Draíocht is a gathering beyond time and place to the home of our spirits. Draíocht is our list and our mission. It is our beginning and our never ending. The call has been issued. The Wind's breath flows across the edge of the blade and the Daughter of Fire is to be seen upon the mountain. Now is our gathering. The Power of The Dagda's Heart be in you. A DETAILED COURSE OUTLINE FOR WHAT DRUIDS STUDIED Here's a part of the detailed course outline for what Druids studied in the Iron Age and what they still study today. To paraphrase Henry Ford, one can say that a person can't be a Druid or that a person can be a Druid. In either case they’d prove themselves right. If one looks for answers that say no, I'm sure they’ll find them. If one looks for answers that say yes, I'm sure one can find those too.:-) OTOH, one could just do the work and be a Druid. Here's some more of my essay that was published in the journal of the Imbas organization, An Tríbhís Mhór: DRUIDIC ART OR DRAÍOCHT "[B]atar Tuathai Dé Danonn i n-insib tuascertachaib an domuin, aig foglaim fesa ocus fithnasachta ocus Druidechtai ocus amidechtai ocus amainsechta, combtar fortilde for suthib cerd ngenntlichtae." "The Tuatha Dé Danann were in the northern islands of the world, studying occult lore and sorcery, Druidic arts and witchcraft and magical skill, until they had surpassed the sages of the pagan arts." - from "Cath Mage Tuired" edited and translated by E.A. Gray - This quote from the beginnings of Irish Celtic tradition shows just how essential the role of Draíocht was considered to be. Even the Gods studied it in order to become masters of all of the arts. The Druids were themselves said to be masters of all of the arts, being: Scientists, Physicians, Teachers, Counselors, Philosophers, Seers, Priests, Judges and Magicians. Even the Romans and Greeks said that they were Natural Philosophers, Poets, Seers, Priests and Judges to the Celtic people. While considering this idea about the many aspected roles of Druids among the Celts, I was inspired to consider the circles of Fionn's Wheel (itself a testimony to Druidic knowledge and wisdom). It is in itself an ordered representation of these many attributes of Druidic learning. It is a mandala into the ways of Druids. I have personally assigned the Druidic classifications of knowledge and art to the circles on Fionn's Wheel in much the same order that I myself have approached the study of Draiocht. First I learned about the world (the famous three "R's", reading , writing and arithmetic, as well as history, basic science, and introductory mythology). The next level of Draiocht that I studied and mastered was the wisdom associated with the Bards, which was poetry and music. I followed my basic learning in science and art with a study of music, poetry and drama (as well as history, family genealogy and politics). At the Third Circle of the Wheel and in my life's learning, I began a study of philosophy, psychology, and world religions (as well as advanced mathematics, basic science and introductory astronomy). In the fourth phase of my own education, I began to delve into the occult and other esoteric matters (such as divination, out of body experiences, dream interpretation, and astrology). Within the inner circle or the fifth level of my development (which is hopefully continuing), I'm studying ritual techniques, shamanism, methods of manifestation, advanced engineering and science, English and Brehon Law, as well as herbal/homeopathic medicines. I consider that a Druid's education would have certainly been at least as comprehensive as my own (probably more so). These levels of study roughly corresponded to the levels of the Filidh that are listed below:
The keys of Fionn's Wheel (which are the Ogham) form a never ending spiral that leads us into the mysteries of the Druids. It also serves to interconnect us with all of time, the passing of the seasons, and the life of the world. This spiraling effect should come as no surprise to us, since the esoteric function of a spiral is to connect worlds. It is the ancient symbol of the Brugh na Bóinne. It is the fourth part of Knowledge. Each symbol of the Wheel possesses many meanings within meanings in a multi-folded knotwork of weaving. Who, but a Druid, would study such matters and bring their truth to the world? It is my hope that this symbol of Druidic wisdom shall continue to speak to us across time and space. Let us continue our investigation into the ways of Druids and see how they fit within the spiritual center of today's world. WHAT IS A DRUID? This is a question that has been asked here and many other places. It is a question that I have seen asked many times, especially in today's world, where Druids are not so well known as they once were. This is my response to the question. It is my hope that the stream of my own understanding might join with your own in a confluence of Wisdom. WHAT MAKES A DRUID A DRUID IN TODAY'S WORLD? This is an excellent question. The easy answer is that the same things make us Druids in today's world that also made us Druids in the ancient world. Let's revisit what made an ancient Druid a Druid first, before we attempt to determine what makes one a Druids nowadays. Let me summarize what we know about ancient Druids: They studied the wisdom of the world for an extended period of time (12 to 20 years or more). This included many areas of knowledge; everything from history and genealogy to medicine and poetic composition. Being a Druid was the equivalent of having a Ph.D. in today's world (or its equivalent in experience). They became masters of occult knowledge as well as mundane knowledge. Some of their abilities included the three illuminations: Tenm Laeda, Dichetal Do Chenaib and Imbas Forosnai. They were masters of astrology as well. They were able to create Magical fogs, control the weather, create Magical fires, astrally travel, interpreted dreams, as well as being able to cast spells and/or ward against outside Magical influences. They knew the trees and the herbs as well as the animals, fish and insects. They conversed with the nature spirits and were able to read and to understand the Land itself. They ministered to Nature and its minions. They were poets and bards. They studied the world, seeking harmony. This involved mastery over words, rhythm, tone, color and sensual abilities. They were able to appreciate the poetic structure of existence as well as hearing the music of Nature. They were accomplished musicians and speakers/chanters/singers. They were able to communicate to the people on all levels of human awareness. They were judges. This not only means that they studied and knew the law of the tribe but it also means they never, ever told a lie. They were always truthful and able to perceive truth clearly, no matter what shade or color was placed upon it. They studied the law in all of its applications. They were held in great honor and respect. Their person was sacred and protected from harm. How could one fight the truth and remain true? They were priests. They conducted rituals and safeguarded the spiritual health of their clan and community . They performed rituals and provided counseling as well as teaching the youth the traditional values of the tribe. They offered sacrifice to the gods and sometimes served as intermediaries for the tribe. They were sometimes willing sacrifices for the good of the tribe and the Land. The value of a life is great but it is small next to the value of a spirit. They were able to see beyond this lifetime, to the lifetimes of the past and the future. This means that they had a definite knowledge of those times and places. They had effectively seen the truth beyond life and death. This ultimately means that they had experienced their own death and had lived beyond it. This could have been done via astral traveling, Shamanic initiation, past life experience, direct contact with the gods, or journeying into the Otherworld itself. The Druids taught the doctrine of reincarnation because it was a true doctrine (remembering they always saw and served the truth). They could not have taught a truth they had not themselves lived. The Druids developed tremendous memories and keenly disciplined powers of both reasoning and intuition. This means they learned to use their entire mind to serve them in their work. They were literally walking computers, as well as gifted psychics and philosophers. Having many lifetimes of experience at your fingertips (Dichetal Do Chennaib?), allowed one to quickly give accurate, reliable, time-tested and seasoned advice on just about anything. Druids used deductive reasoning and intuition with equal and symbiotic skill. Druids used both sides of their minds. Druidic wisdom embraced both the Sun and the Moon. I'm probably missing some obvious points here, but the main point is that the ancient Druids pursued truth above all else. They were people of integrity and service. They developed themselves in all areas and sought to balance their abilities so that they could be judges, doctors, poets, healers, priests, mages and philosophers. To be a Druid in today's world requires us to do and embrace the same things as the ancient Druids. We can do no less if we seek to be Druids. In today's world there are things to learn; there is truth to give and receive and there is service to be rendered to the gods, the tribe, the world and the self. Are we not Druids? WHAT UNITES US UNDER THIS BANNER AND MAKES DRUIDS DIFFERENT FROM OTHER PAGANS AND NEO-PAGANS? This is a difficult question to answer, because the answer itself seems to contain a contradiction. As always, the Mystery and the Magic are contained in how we can reconcile the differences and resolve the contradictions. For every void there is a bridge. For every obstacle there is the "Salmon Leap" to Wisdom. There are two things that unite us and make us different from other Pagans: 1. Druids seek truth relentlessly while attempting to maintain balance. This means that we generally have a more extensive and better balanced education than most other Pagans (but that is only a symptom of our quest for Truth). A Druidic mind is like a nuclear reaction. Once a critical mass of knowledge has been gathered within it, it produces new knowledge from the interaction of ideas upon ideas in a self-sustaining chain reaction. The key to wisdom is found within the ordering of knowledge. 2. We believe that we are a part of the whole of Creation, able to connect to the gods while retaining our own separate consciousness and identity. This means that we cannot be controlled. We do not "channel", nor do we "draw down". We are not mediums, nor can we be possessed. As a part of the continuity of Creation, we remember our many lives (both present and future). We know that we have always existed in this world in some form or another. As the ancient Druids said, "We created the world." We are a part of it and it is a part of us. This sense of always being a part of the whole, means that we consider ourselves to be caretakers of Creation. We know, with great certainty, that we must return the harmony of Life to its balance point. In the course of many years of devotion to truth and a long study of the ways of the world, three great Truths should become self-evident to a student of Draíocht:
We must give of ourselves so that we may receive of ourselves. Our greatest responsibility is to ourselves. If we cannot act in a manner that is truly good for ourselves within the framework of what is good for the world around us, then we are saying that we have chosen against our own will. We have chosen the pathway of non-existence and destruction. In so choosing we only diminish ourselves and not the world around us. Ultimately, the Song of Creation will take what we have discarded and begin again, in endless cycles of Creation and Being. If there is an End, there is surely also a Beginning. If we wish to remain a part of Creation, then we can only help ourselves by helping others. "What is a Druid? " Druids are TRUTH SEEKERS and STEWARDS of HARMONY. If we are to call ourselves Druids, we must sing the song and speak the words. We must become creatures of Being, as well as authors of Creation. We must embrace the life beyond mundane perception that is embodied within this single concept: "The Truth against the World!" When I discuss or practice Celtic spirituality, I'm speaking about a culture that possessed and followed a Pagan religion containing sacrificial, imminent, and votive practices The mainstream of Celtic religious practice was centered around the tribe, the king and the sacred tree. Each of these centers represented specific relationships found within the Cosmic order. The job and the work of the priesthood within Celtic society was to maintain the order of the Cosmos by serving the needs of its three centers while preserving the ways of the Ancestors. Acts of sacrifice were required to re-establish the Cosmic order at times. This was true whether one was going into battle for war or one was going into the fields for harvest or planting. The Magic of the Druids was the Magic of the tribe and the Gods. The gods of the people and the Druids were the gods of order and skill, the Tuatha Dé Danann. There were other ways in which power could flow within the worlds, but most of those ways were considered to be elemental or chaotic. It was by the power of Druids and the truth of kings that the prosperity and wellbeing of the people were safeguarded against Otherworldly threats to the order of life. Draíocht refers specifically to Celtic spiritual practices that re-establish the Cosmic order, and should not be specifically tied to Witchcraft, which could and was at times outside of the normal order of things. Magic was a part of life for the Celts, with each of the skilled crafts having their own special brand of magic and spirituality. This point is well known among students of Celtic culture. While this evidence of spirituality and magical practice is certainly true within Celtic tradition, it is my primary assertion that it *was* and *is* the Druid class, as a group and as individuals, who are the spiritual specialists for matters that concern more than one art and a single area of practice. In this they are much like Lugh, who was many-skilled within the arts. I am not saying that the Druids were completely responsible for the actions and the spirituality of each member of the tribe. The people most certainly did take an active part in their own spiritual lives, using both folk magic, special craft skills and their own personal beliefs. When these efforts failed, they went to the Druids for assistance and workings. This need for spiritual specialists is true of most religions where the people take an active part. Such specialists are found within human religious practices all over the world. This need is not unique to Celtic spirituality. It is a human and a spiritual need that is universal. I am not advocating spiritual abdication for the responsibility of ones own individual spirit. No person should depend solely on another for matters of the spirit. This independence is what makes us individuals. We should apply our own judgments in areas of religion, health, art and philosophy. When personal efforts fail in our endeavors, we seek outside help to make things right again. In medical matters, this might be a doctor. For matters of machines, we would see a mechanic. In the construction of our homes, we might employ a builder. A smith would be the person that we seek for excellence in crafting metalwork. In spiritual matters, we might seek a psychologist, a philosopher or a priest. In the past of our Celtic culture, such people were known as Druids. If we are to have a present based upon that culture, we should not abandon the wisdom of the past regarding Druids. THE TESTIMONY OF OUR ENEMIES The Romans are a prime source supporting this role of Druids as priests and philosophers among the Celts. I quote Diodorus Siculus: "They do not sacrifice or ask favors from the gods without a Druid present, as they believe sacrifice should be made only by those supposedly skilled in divine communication." According to Caesar, who studied the Celts and their culture with an eye toward conquering them: "All of the people of Gaul are completely devoted to religion, and for this reason those who are greatly affected by diseases and in the dangers of battle either sacrifice human victims or vow to do so using the Druids as administrators to these sacrifices, since it is judged that unless a man's life is given back, the will of the immortal gods cannot be placated. in public affairs they have instituted the same kind of sacrifice." According to Dio Chrysostom: " The Persians have men known as Magi..., the Egyptians have their holy men..., the Indians have their Brahmins. For their part, the Celts have men and women called Druids..." It is very clear from these quotes, that the Romans considered the Druids to be "holy men," the administrators at *private* and *public* ritual and sacrifice for the Celts. It is also clear that they were considered to be on a par with the other priesthoods of the world at that time: the Brahmins of India, the Magi of Persia, and the Egyptian holy men. As I stated previously, the Celts practiced and lived a spirituality that was imminent. This means that the Gods could be found within everything. The presence of the Otherworld was only a step away. The spirit of the Land required a connection between king, people and Sovereignty. In their dealings with this imminence of the Otherworld, they sought those most skilled among them to lead the way. The Druids were those Celts who were the most skilled in these matters. While the arts and sciences that the Druids performed were not the provenance of the masses (they were the highest form of what we call Celtic spirituality), they were shared with everyone in the tribe at the fire festivals and the sacrifices. When personal spirituality required assistance, Celts turned to Draíocht for remedies and solutions. This was as true for a king as it would have been for the lowest peasant. Who would they have turned to for such Draíocht and assistance? Who were the masters of this art? Who stood at the center of Celtic spirituality with the king and the sacred tree? Who started the need fire upon the mountain? Draíocht was the religion of Druids and it *is* the Druids who were the most skilled at it. To say that the Celtic people themselves practiced Draíocht, would be as incorrect as saying that the Hindu people practiced Brahminism. To say that Druids were a priesthood of the Celtic people, would be as correct as saying that the Brahmins were a priesthood of the Indian people. The Celtic people considered the Druids to be the priesthood of their religion and the guardians of their spirituality. THE TESTIMONY OF THE OGHAM I present here the Ogham of Magic, as a skillful testimony to the Draíocht possessed by Druids. The initials (CNL) and (SOD), stand respectively for magical skills identified by Sean ÓTuathal of Cainteanna na Luise and myself:
To those who do not see a need for Druids among the Celts within Celtic Reconstructionism, I ask this question, "Which of these abilities, skills, and potential dangers, If you are going to ignore any of them, then I pray that nine blessings of strength be upon you in your life and your safety. You have chosen a pathway loaded with hidden dangers and obstacles. Perhaps you will find shelter and fulfillment in spite of the peril? The dán of each of us must be followed beyond the vision of wisdom alone. You have chosen a pathway of ignorance, which has a certain power of its own. You are ignoring real danger and potential disruption in your life. If you have chosen differently and if your answer to the question is that you will seek your own dán in *each* of the above referenced areas, then I bid you welcome to our pathway and our devotions. You have chosen to devote yourself and your life to the service of the sacred center, the people and the ... "The Truth against the World!" In the many years of study, meditation and practice that await us on this pathway, I give you nine blessings of wisdom to guide you. The work will be long and hard and filled with effort worthy of many lifetimes. If you have chosen to include the assistance of Druids within your spiritual life, I welcome the opportunity to be your brother and assistant in achieving a meaningful life and a harmonious existence. There is much more that could be said about the need for Druids within Celtic society, but space does not permit me that liberty in this article. The future will be a challenge for our efforts to re-establish our culture and promote its growth. I leave you with some final offerings from Druids to Celts. To the Celtic people, I offer the way of the Druids. I offer devotion in life and skill in ritual. I offer shelter in time of trouble and guidance when lost in doubt. I offer you assistance with your prosperity. I offer the memory of the Ancestral ways and a truthful telling of all the Coimgne, the ancient wisdom. I offer you worlds within worlds of harmony, power and song. I offer you Draíocht to serve the people. Now here's a bit more about what Druids studied. This material is from my book, _Ogham Divination, A Study in Recreating and Discovering the Ancient Knowledge of the Druids_. I am including the curriculum of the Filidh since they were a part of the Druid order: MASTERS OF WISDOM Who were these Druids and Filidh and how did they master their arts and the secrets of the Ogham? Much more is known about the training and education of a Filidh than is known about that of a Druid. It is generally accepted that the Filidh and the Druids studied similar topics and techniques, though the primary work of each was somewhat different. It is my opinion that the Druids studied the curriculum of the Filidh (poetry, traditions, music and seership), and that they also acquired knowledge in several other areas (such as medicine, warfare, judgments and smithcraft). When I discuss the abilities of the Filidh in this study, I am also referring to the talents and/or skills that were possessed by the Druids as well. The words "Filidecht" and "Draíocht" are used interchangeably within the text. Learning the Ogham forms and studying the Ogham lists was a basic requirement in the education of both a Druid and a Filidh. The Druidic Bards and Filidh studied for as long as 12 to 20 years to learn the epics, chants, spells and histories of their peoples and clans. These works were memorized exactly as given and were a requirement for advancement to any higher or inner levels of the Druidic ranks. Each retelling had to be rendered perfectly, and with feeling, so that the listeners would be spell bound. The story recited by the Filidh played across the inner vision of the audiences as each person relived the events within their own minds (or recalled the working, learned the knowledge, opened the pathways, parted the mists, used the second sight, etc.). Many levels of awareness were involved in such poetical experiences. Many different techniques were used by the Filidh to enchant their listeners. These Bards and the Filidh may have brought many different levels of knowledge and study to the workings. Sometimes a Master chanted alone. Sometimes the Filidh filled the hallways with group chanting. Sometimes they used instruments for accompaniment and effect. At other times, the power of their words alone was deemed appropriate. To better understand the diversity of the Filidh, their music, their Ogham, and their chanting, let's look at their divisions and levels of accomplishment. LEVELS OF FILIDH The Irish Filidh had the following levels of standing: "a 'Fochlac', a 'MacFiurmedh', a 'Doss', a 'Cana', a 'Cli', and an 'Anrad', with an 'Ollamh' as the seventh." The following table gives some idea of the amount of study and lore that they accomplished in their training: The Training and Levels of the Filidh Class – Year of Study - Number of Tales - Level of Filidecht
This study consisted of tales that were of mythical, ethical and political importance, as well as a study in the techniques of poetry, divination, satire, blessing and praise. In addition to the literary aspects of the traditions, they also learned matters relating to herbal lore, Draíocht and the Brehon Laws. Let's see what the aspiring Druid/Filidh studied along with their Ogham. PRIM- SCÉLA The Prim-Scéla or "Primary Tales" that a Filidh was expected to know are said to have included:
The form of some of these tales is thought to be a later addition to the repertoire of a Filidh (such as the Imrama and the Echtrai), though the subject matter of most of them is much earlier and heroic or mythic in nature. Traditionally a Filidh would recite the appropriate tale for the particular circumstances or occasion, as well as being able to recite a different story for each night of the long winter from Samhain to Bealtaine. In addition to the 150+ Prim-Scéla there were also additional tales known only to the four highest levels of Filidh. These may have concerned the more esoteric knowledge attained at this level such as Imbas Forosnai "Knowledge that Illuminates," Tenm Laegda "Illumination by Chanting," and Dichetal Do Chennaibh "Extemporaneous Incantation Using the Ends of the Fingers." In my opinion, these techniques are similar to those already outlined for our use in Ogham Divination, particularly in the ways that they connect the dúile and the Coire, (but that is definitely another story for another time and place). Beyond the Primary Tales and the secondary Tales, there were also tales known as Dindshenchas "Place Name Origins" and Échta "Exploits" which could be related to the people and the gatherings. A FEW EXAMPLES A few excellent examples of such primary tales that come readily to mind are: 1. Táin Bó Cuailgne, "The Cattle Raid of Cooley" (the conflict between the Men of Ireland and Cú Chulainn, the Hound of Ulster), In just these three tales alone, we are shown the inner workings of Irish Celtic honor codes, marriage, kingship, inter-provincial political conflict, the relationships of the primal and the higher deities, and several techniques of Draíocht. How much more would we know and learn if all of the tales were available to us? Such was the knowledge base of the Filidh and the Druids. Many of these tales share a combination of both prose and poetry (which were both used to advantage by the Filidh in achieving the desired effects and impacts upon their listeners). Poetry was included in the twelve years of study by the Filidh, which is the next topic that I'd like to briefly discuss. BECOMING A POET In the first year of study, a fledgling Filidh (known as a Fochlac) would study Ogham, grammar, and tales only . No poetry was involved. In the second year of the Mac Fiurmedh, the knowledge base was built upon a study of Ogham, introductory poetry and more tales. The third year of study covered Ogham, philosophy, poetry, and advanced grammar. At the completion of this study, one was considered a "Dos." In the fifth year of study, the curriculum included Brethna Nemed ("Law of Privileges"), Eman ("poems with couplets sharing form and meaning"/ simple spells), and even more of the tales. At the completion of this study, one was considered a "Cana" (a singer of tales and poems...perhaps even a Bard?). Year five included more grammar and more tales. The sixth year of study introduced the Secret Language of Poets, Nuath ("Poetic Elegies") and more tales. In the seventh year one studied the Brosnacha ("miscellanies") and the Laws of Bardism. At this point, the study moved beyond mental and physical exercises into more esoteric practices. The eighth year saw the study of Prosody, Dindshenchas ("Place name origins"), Teinm Laegda ("Divination by use of song"), Imbas Forosnaí ("Illumination by use of the Hands"), Dichetal Do Chennaibh ("Inspiration by means of the Fingers"). This was the Filidh level of Cli (this word seems to be associated with the body and heart as well as with apple trees). After the 8th year, a Filidh was expected to be able to compose his/her own incantations, poems and spells. In the ninth year, Sennat ("Poems of Ancient Wisdom"), Luasca ("Chants of swinging and Rhythmic Oscillation"), Nena ("Truthsaying?"), Eochraid ("Warding and shielding?"), Sruith ("Veneration" - Calling the Ancestors?) were studied. In addition to continuing a study of poetry and lore, the Filidh learned the technique of Duili Feda ("Mastery of the Elements") in the tenth year. At this level, one became an Ánrad (A Filidh of second degree which in Old Irish means "a hero, warrior, champion"), a formidable Druid/Filidh of great power. The following year centered around the poetic form called Anamain, "Magical Toning and Use of the Breath." In the final year of study, the Ánrad studied and wrote: Cetals, "Religious Chants"; the Four Arts of Poetry; more tales; Anruth, "Glorious Victories." Achieving the spiritual knowledge of this year qualified one to the title of Ollamh, "Master Druid/Filidh/Poet/Doctor." Such Druid greats as: Morann Mac Main, Amergin, Nede Mac Adne, Cathbad, and Mug Roith, practiced their arts at this level of Draíocht. THE OLLAMH, MASTER OF POETRY The Ollamh was the highest level of the Filidh in ancient Gaelic society. These masters were on a level with kings (indeed, the King of Tara could not speak until after the chief Ollamh had first spoken). The job of the Ollamh went beyond mere words and music, serving to bridge the gap between this world and the Otherworld at times. Specifically chosen music and poetic meter accompanied poetical recital. These meters were chosen from the "Dan Direach" (a body of poetic knowledge containing over a hundred separate meters, each a specific poetic significance and application). Each such meter had an individual title, such as "Rannaigheacht dialtach mhor," ("great one-syllabled versification"), and an accompanying explanatory formula. The music that was provided to accompany poetic recitals was normally played on the harp, using the three strains of the poet: 1. The "Goitrai" or the " Sorrowful Strain," so that anyone who heard the music would weep; Beyond the three strains, the accompaniment of the harp, and the hundred poetic meters, as well as the thousands of carefully remembered and recited words, was the Magic of Filidecht. It is my belief that this Magical power of the harp and the three strains was derived from the Ogham, and its ability to link words, music, dúile and cosmos. Just as Amergin stilled the waves and cleared the mists; or as the Dagda called forth the seasons with his harp, so it was (and is) that the Ogham have tied Filidecht to the harmony of the stars: "Come Daur-dablao, Twelve years of study were required to become an Ollamh. Before I attempt to develop the specific links between the Ogham, music, the planets and the stars, let's see what keys were used by the Filidh and the Draoithe to pass through the doorways of the Wise. As I've previously stated, it is my thinking that the Ogham were such keys. They are the Eochra Éocsi. A DRUID SEMINARY I'm going to stop discussing what a Druid is or what a Druid studied for now. It's not my intention or desire to teach a course in it on this list and I think most of the people who don't want to be Druids have stopped reading by now.:-) As I said earlier, you can find positive or negative answer if you look for them. It all depends on your purposes and what you actually want to be. Meanwhile, those of us who study Draíocht will continue or training and our workings along the Druid Way. Anyone who wants to join us in our efforts may come to The Summerlands and join us by completing the Member Registration Form as we begin our Druid Seminary and continue our classes and studies. Being a Druid is not a title, it's a way of life and being. Is mise le meas, Searles O'Dubhain |