Druidism

Druidism

 

Druidism is probably one of the most misunderstood subjects in Celtic history, with the popular image of men in white cloaks cutting mistletoe with a golden scythe in an oak grove. The Druids were in fact members of the learned class among the ancient Celts. They served many functions, among them priests, teachers, judges, seers, doctors and philosophers, and were highly respected by many in the ancient world. The origins and meaning of the word “Druid” has been much debated by scholars. In Old Irish, the singular form of the word is “drui”; the plural form is “druid”. The celebrated language scholar Rudolf Thurneysen derived the word “druid” from the Old Irish “dru” prefix, meaning “thorough” and “vid”, meaning “know”, so that a Druid was understood to be a person of great knowledge or wisdom. Early classical writers such as Pliny related it to the Greek word for oak, “drus”. Combining these, the word “Druid” has generally come to mean a “wise man or a priest, of the oak”. The female equivalent is “Druidess”.

The early Irish writers generally wrote of their druids in much the same way as did those on the Continent, using the word “drui”. Latin writers usually translated the word “Druid” as “magus”, meaning a seer. Further, the early Celtic and Greek languages are branches on the large tree of the Indo-European family of languages, which may explain why there is such a similarity between many Old Irish and Sanskrit words, a subject addressed later in this article.

But any serious study of the Druids should start with examining the earliest sources. The classical writers, such as Caesar (Gallic Wars), Strabo (Geography) and Pliny (Natural History) provide us with information about the customs of the Druids, much of their material attributed to a lost shared source, the writings of the Stoic philosopher Posidonius. The classical writers wrote about the Celts during the 1st century BC and the first few centuries AD. Caesar was hardly unbiased, of course, as he was sent to Gaul to conquer their people and their renowned priesthood – the Druids. His account of the Druids from Book VI of his “Gallic Wars” is the most descriptive that we have:

…The Druids are concerned with the worship of the gods, look after public and private sacrifice, and expound religious matters. A large number of young men flock to them for training and hold them in high honour. For they have the right to decide nearly all public and private disputes and they also pass judgement and decide rewards and penalties in criminal and murder cases and in disputes concerning legacies and boundaries… It is thought that this [Druidic] system of training was invented in Britain and taken over from there to Gaul, and at the present time, diligent students of the matter mostly travel there to study it…

Caesar then continues:

… The Druids are wont to be absent from war, nor do they pay taxes like the others… It is said that they commit to memory immense amounts of poetry. And so some of them continue their studies for twenty years. They consider it improper to entrust their studies to writing…They are chiefly anxious to have men believe the following: that souls do not suffer death, but after death pass from one body to another; and they regard this as the strongest incentive to valour, since the fear of death is disregarded. They have also much knowledge of the stars and their motion, of the size of the world and of the earth, of natural philosophy, and of the powers and spheres of action of the immortal gods…

Caesar and his contemporaries portray the Druids as enjoying high status within Gallic society, of a rank akin to the knights, who were the highest nobility below the tribal chief magistrate or king. In the Celtic world, the priesthood was a separate, highly respected and important grade of society; some early writers compared them to the famed Indian Brahmins, the Persian magi, or the Egyptian priests. They were generally seen by the Romans as priests, seers, healers, prophets, magicians, and, in one account, Strabo comments that in former times, Druids could even intervene and stop armies from fighting.

But, unfortunately, most of the information that we have about the Druids is from their enemies – the Romans. Later descriptions depict the Druids as hiding in forest groves conducting strange rites of sacrifice. But what is indisputable is that the Druids were especially gifted at poetry, rhetoric, philosophy, and all verbal skills. Most early sources agree that the Druidic elite was divided into three parts: the Bards (lyric poets, musicians), Vates (diviners and seers) and the Druids (priests, philosophers, theologians).

One obvious question is: but what happened to the Druids, and Druidism, after the arrival of the Romans? We learn from the texts of Suetonius, Tacitus, and Pliny that the early Roman emperors of the 1st century AD saw their powerful priesthood as a threat and tried to suppress it. Augustus banned Roman citizens from joining the Druids; his successor Tiberius had a much harsher policy, issuing an edict to get rid of the Druids “and that class of seers and doctors” altogether. Under Claudius, it appears that the Druids didn’t fare well at all, with Suetonius claiming that he abolished Druidism completely. Many of the battles between the Druids and the Romans were very bloody. In the documents known as the “Augustan Histories”, there are references to Druidic prophetesses who acted as fortune-tellers for emperors such as Severus and Diocletian in the 3rd century, but, for the most part, Druidism had largely died out by then.

The Irish manuscripts, written by Christian monks from the 5th century onwards, have numerous references to Druids in them. They are portrayed mainly as prophets or seers and, especially in the saints’ lives of Patrick and Brigid, they are shown to be hostile to the new faith. Cathbadh, the Druid attached to the household of Conchobor, King of Ulster, is sometimes portrayed as being more powerful than the king himself. There is still scholarly debate about how, and to what extent, the early Druids may have been assimilated into the new Christian monasteries. As might be expected from devout Christian scribes, the beliefs and magic of the Druids are clearly seen as inferior to the new faith – Christianity. However, Christian saints are sometimes portrayed as using basically the same magical techniques as their Druid counterparts, but in the name of Christ!

So what did the Druids believe? What was their overall cosmology? A number of early writers acknowledge that they were masters of philosophy, of problems secret and sublime, and of religious matters. They were also renowned for their astronomical knowledge and for their healing abilities. The Christian author Hippolytus says that the Druids were capable of foretelling certain events by means of Pythagorean reckoning and calculation. It was known in the ancient world that the Druids, the “magi of the North”, believed in the immortality of the soul, and in reincarnation. At funerals, the Druids were known to sometimes throw some letters on the pyre written to the dead by their kinsmen, as they were certain that the dead would be able to know of their content. (Given the supposed illiteracy of the pre-Roman Celts, this is a curious remark!) It was also known that the Druids were so certain of the reality of reincarnation, that if one loaned money to another, it was understood that the debt could be repaid in the next life.

The Druids also highly revered the number three, and it is believed that they may have taught much of their philosophy in poetic, triadic form. There has been a lot of speculation about the secret wisdom that the Druids possessed, that so impressed the learned men and priests of the ancient world, but their policy was to never write any of it down, preferring instead an emphasis on the art of memory and oral teachings to specially prepared candidates. It is believed that sun worship may have played an important part of their beliefs, and that Druidism was monotheistic, as they ultimately believed in one divine spirit, while deeply venerating the sun, moon, stars, and nature spirits.

Interestingly, a good number of early Celtic beliefs seem to have similarities with early Indian Vedic culture and beliefs. This is most likely because of their common Indo-European heritage, as academics like Dumezil have shown regarding languages. Briefly, Celtic deities included Gods who often had multiple functions, who actualised nature forces, promulgated ethics, justice, knowledge, arts, crafts, medicine, speech, harvests, gave courage for war and battled forces of darkness, and there are Goddesses of land, rivers and springs. The early Irish god Lugh may have been an early solar deity, as he is portrayed as a bright, shining god who is later thought to have been a possible prototype for St. Michael. The name Lugh means “shining one” and his festival is on Lughnasadh, the eve of 1st August. Other gods in the early Celtic pantheon were also believed to have bright, shining qualities. The early Vedic pantheon included deities of fire, solar, atmospheric and nature forces, ritual stimulants, speech, crafts, arts, harvest, medicine, ethical order, war, and battlers of malevolent beings. There are goddesses of land, rivers, and so on and, like the Celtic deities, gods are often shown as having overlapping functions. The word deva means “shining one”, or a god that is very bright, a spiritual being.

In Irish mythology, the number seventeen comes up in many contexts – 17 days, 17 years, etc. Why, in an early Irish tale, does the Druid advise Maelduin to take only seventeen men with him on his famous voyage? In the early Book of Invasions, Mil arrived in Ireland in the seventeenth of the moon; the age of consent in early Ireland was seventeen, when boys became men. But why seventeen? The Vedas say that the heavens were divided into seventeen regions, ‘Prajapati is the year, so Prajapati is seventeen.’

The Celtic god of thunder was Taranis who carried thunderbolts and was also a god of war. Before the Romans came, Taranis may well have existed as an elemental supernatural force, like the sun; later, he is known to have been a powerful thunder god and also is believed to have been a more universal sky-god, with control over the weather. A Vedic god of rain and thunder was Indra, who carried thunderbolts. Some of the Celtic fire rituals were conducted in pits with offerings of herbs, mead and cakes, by chanting Druids, the priests. A central Vedic ritual was the fire sacrifice, performed in pits with offerings of ghee, spices, and rice – offered by the mantric-chanting Brahmin priests.

It appears that both the early Irish Celts and the Vedic Hindus believed that the gods are particularly fond of music; poet-singers sing and praise the gods with the intention that the gods may be pleased and may grant gifts. Both cultures value music, sound and vibration highly – in early Ireland, particularly vocal music, poetic incantations and harp music; Vedic music is mainly vocal, consisting of singing samans, recitations, etc. While an acknowledgement of the spiritual power of music is almost universal in ancient traditions, musicologists have examined some of these issues, and suggest close correspondences between these particular cultures. The Irish music critic, Fanny Feehan, in a paper entitled “Suggested Links Between Eastern and Celtic Music” (1981) states:

…In the area of vocal ornamentation East and West come close. I once played a Claddagh recording of Maire Aine (Ni Dhonnacha) singing `Barr an tSleibhe’ for an Indian Professor of Music who refused to believe, until I showed her the sleeve of the record, that it was an Irish song. She claimed, and demonstrated by singing to me, that the song bore a strange resemblence to an Indian (North) raga about a young girl being lured toward a mountain. The Professor was interested in the mode, the pitching of the voice, and certain notes which were characteristic of both the raga and `Barr na tSleibhe’…

One of the most ancient forms of Celtic music, which still survives in a few areas in western Ireland, is the marbhnai, or “death song”, also called keening. (caoine). These songs are sung by women, and have been compared with the raga style of India, which it is similarly improvised around three or four notes. Historian Bryan McMahon plays an interesting game with every Indian guest who visits a certain hotel in County Kerry, Ireland. He hums certain Irish folk music and then asks them to complete it however they like. He says that, almost every time, they will sing it like they already know the song. McMahon believes that, for him, it is an indication that Indians and Irishmen have a common past of some kind. What can be said for sure, is that both cultures greatly valued and enjoyed music on many different levels.

But the two cultures also share the broader concept of a special magico-religious power of music, and an awareness of the breath and of poetic verse. Druids memorised extremely long poetic sagas that often ended with a three-part cadence at the end; the bards of the Vedic literature are portrayed as memorising lengthy poetic sagas that convey spiritual knowledge and dharmic duty, and the poetic metre often ends with a three-part cadence at the end. Thus, one can see why many scholars believe that the Hindu Brahmin in the east and the Celtic Druid in the west were lateral survivals of an ancient Indo-European priesthood.

More research should be – and is being – done in this complex area of study by humanities scholars today. Along with literary and linguistic sources, new and often controversial archaeological finds in many parts of the world are seriously challenging orthodox ideas about early peoples, their artefacts and their migrations. A key and controversial leader in this field is Michael Cremo, whose book “Forbidden Archaeology” has shocked the established views about early man (see footnote ).

The historical Druids – and Druidism – remain largely a mystery to many today, mainly due to the relative lack of much solid information that has survived the ravages of time, and the unfortunate necessity of historians having to rely on hostile Roman sources, for example. But we do know that the Druids were inspiring to their people, renowned to their enemies, respected by fellow priests – near and far – in their time, and still inspire many today, as new, modern versions of Druidry are growing in our 21st century today. May one of the Druids’ ancient mottoes — ‘The Truth against the World’ — inspire us to create a better world today.

 

Website

Ancient Quest

Official website of author Karen Ralls

 

READING LIST

  • Ralls, K., & Robertson, I., The Quest for the Celtic Key, Luath Press, Edinburgh, 2002;
  • Carr-Gomm, Philip,  The Druid Way:  A Shamanic Journey Through An Ancient  Landscape,  Thoth Books (UK), 2006;
  •           Carr-Gomm, Philip, Druid  Mysteries:  Ancient Wisdom for the 21st  Century, Rider, 2002;
  • Carr-Gomm, Philip,  What Do Druids Believe?,  Granta, 2006;
  • Hutton, Ronald, The  Druids,  Hambledon Continuum, 2007;
  • Restall Orr, Emma,  Living Druidry, Piatkus, 2004;

To get started…

general, antiquarian and academic sources:

  • Cunliffe, B., The Ancient Celts, Oxford University Press: Oxford, 1997
  • Matthews, J., The Druid Source Book, [Ed.], Blandford: London, 1996
  • Ross, A., Druids, Tempus: Stroud, 1999

Following Our Ancestors' Path

Following Our Ancestors’ Path image Author: Gloria Gypsy
Modern Druids must research what Druidism was or is and apply it to our modern times. A modern Druid’s role does not differ much from that of his or her ancient ancestors, although Druids of today face many more challenges in teaching and giving service to the world. Many people have forgotten the ways of they’re ancestors. They are not at one with nature or their spiritual selves. Many people live in crowded urban areas and have lost touch with their bonds to nature. Today’s Druid I believe would spend more time working toward caring for our planet and nature since pollution, over-population and technology have begun to destroy our very life force. Today more than ever we need the Wisdom of the Druid.
One important role for a Druid today would be in preserving our wildlife. So much of our natural woodlands, prairies, etc., have been lost to pave the way for more urban areas. When we destroy a forest or field or what have you we are also destroying the wildlife that lives in that area. As an example, in certain parts of the United States, Wolves, Coyotes and Bears are seen more and more in urban areas looking for food. This is because we are taking away they’re natural habitats and they have nowhere left to go.
And so a modern Druid may join a committee that is dedicated to saving our wildlife or forests. He or she may work toward animal sanctuaries or for a national forest. In preserving and caring for nature we are giving back to our life force. Without it we would not exist.
The Druids were a people of integrity and service. In the past they were healers, judges, priests, poets. But unlike most people today they were all these things and also in tune with spirituality and honor. Today we still seek wisdom and must strive to give as well as receive knowledge, to lend our services to our communities and families (tribe); to nature/the gods; to our planet and also to our self.
Society today lacks much integrity and truth. People are not honest with themselves let alone as a culture or community. The modern Druid has a responsibility not only to him or herself but to they’re community as well to practice and teach the lessons of truth, honor, integrity and love. Without these virtues we are not true to ourselves, each other and our god/s. Passing this knowledge on gives us hope for the next generation and those generations yet to come. “We must give of our selves so that we may receive of ourselves.” (Searles O’Dubhain)
A Druid as teacher could be a father or mother teaching they’re children, judges or law enforcement teaching these lessons by example, and teachers themselves in schools teaching in they’re specialized fields. If we learn and live as the ancient Druids did we are able to communicate on all levels of human awareness, we are the caretakers of nature, and the teachers of wisdom and spirituality. We are enlightening others and ourselves, we are making our lives and our world a better place. We are improving the quality of life and our spirituality. We must research what Druidism was or is and apply it to our modern time.
“The value of a life is great but it is small next to the value of a spirit.” (Searles O’Dubhain)
Following I offer a meditation for speaking with the spirit of place as an example on how to get started becoming one with the earth and learning from the wisdom of the earth.
Meditation: Speaking with the Spirit of Place…

  • Sit down near, preferably touching, that with which you plan to speak with. If it is a tree, perhaps  face it, placing your hands on it. Try to avoid animate things such as animals and moving bodies of water until you get better at this. Otherwise the  movement will likely break your concentration.
  • Close your eyes or keep them open, depending on what works best and how you feel most  comfortable.
  • Calm your mind, and quiet it in an attitude of meditation. Any thoughts that enter, simply  acknowledge them as a thought, and push them aside, returning to your concentration.
  • Focus on your breathing. If you find it difficult to quiet your mind, perhaps try chanting (to  yourself or aloud) a mantra, play some soft music if you can. Anything to focus your attention.
  • Breath in for a count of four, hold it for two, then out for a count of four. Keep doing this until  you feel that your mind is peaceful and calm enough.
  • Focus on moving your consciousness into what you’re trying to speak with. I’ll use the  example of a tree. It is easier if you are touching it, and I will assume your hands will be on it. Adapt this as you see fit, however. Move your awareness  down into your arms, allowing it to travel to your hands, and then your finger tips. You will find it will slip into the tree with as much ease as it went  down your body. Always remember to get permission before moving your consciousness into something that is not your own. If you feel that you are being  allowed in, then proceed; otherwise do not.
  • Allow yourself to orient in the tree. When you feel ready attempt to speak with it. If you do not  yet feel ready, simply sit with it and hold off until you do feel ready.
  • Think about your own relationship with the Land, what you feel is appropriate, and what you feel  needs to be changed. Think on why you should change these things, and why certain things are in right relationship.



Footnotes: Sources
1.The Traditional Roles of Druids, Searles O’Dubhain
2.The Nine Strands of Druidism, Jason Kirkey

Following Our Ancestors’ Path

Following Our Ancestors’ Path

Author: Gloria Gypsy

Modern Druids must research what Druidism was or is and apply it to our modern times. A modern Druid’s role does not differ much from that of his or her ancient ancestors, although Druids of today face many more challenges in teaching and giving service to the world. Many people have forgotten the ways of they’re ancestors. They are not at one with nature or their spiritual selves. Many people live in crowded urban areas and have lost touch with their bonds to nature. Today’s Druid I believe would spend more time working toward caring for our planet and nature since pollution, over-population and technology have begun to destroy our very life force. Today more than ever we need the Wisdom of the Druid.

One important role for a Druid today would be in preserving our wildlife. So much of our natural woodlands, prairies, etc., have been lost to pave the way for more urban areas. When we destroy a forest or field or what have you we are also destroying the wildlife that lives in that area. As an example, in certain parts of the United States, Wolves, Coyotes and Bears are seen more and more in urban areas looking for food. This is because we are taking away they’re natural habitats and they have nowhere left to go.

And so a modern Druid may join a committee that is dedicated to saving our wildlife or forests. He or she may work toward animal sanctuaries or for a national forest. In preserving and caring for nature we are giving back to our life force. Without it we would not exist.

The Druids were a people of integrity and service. In the past they were healers, judges, priests, poets. But unlike most people today they were all these things and also in tune with spirituality and honor. Today we still seek wisdom and must strive to give as well as receive knowledge, to lend our services to our communities and families (tribe); to nature/the gods; to our planet and also to our self.

Society today lacks much integrity and truth. People are not honest with themselves let alone as a culture or community. The modern Druid has a responsibility not only to him or herself but to they’re community as well to practice and teach the lessons of truth, honor, integrity and love. Without these virtues we are not true to ourselves, each other and our god/s. Passing this knowledge on gives us hope for the next generation and those generations yet to come. “We must give of our selves so that we may receive of ourselves.” (Searles O’Dubhain)

A Druid as teacher could be a father or mother teaching they’re children, judges or law enforcement teaching these lessons by example, and teachers themselves in schools teaching in they’re specialized fields. If we learn and live as the ancient Druids did we are able to communicate on all levels of human awareness, we are the caretakers of nature, and the teachers of wisdom and spirituality. We are enlightening others and ourselves, we are making our lives and our world a better place. We are improving the quality of life and our spirituality. We must research what Druidism was or is and apply it to our modern time.

“The value of a life is great but it is small next to the value of a spirit.” (Searles O’Dubhain)

Following I offer a meditation for speaking with the spirit of place as an example on how to get started becoming one with the earth and learning from the wisdom of the earth.

Meditation: Speaking with the Spirit of Place…

  • Sit down near, preferably touching, that with which you plan to speak with. If it is a tree, perhaps face it, placing your hands on it. Try to avoid animate things such as animals and moving bodies of water until you get better at this. Otherwise the movement will likely break your concentration.
  • Close your eyes or keep them open, depending on what works best and how you feel most comfortable.
  • Calm your mind, and quiet it in an attitude of meditation. Any thoughts that enter, simply acknowledge them as a thought, and push them aside, returning to your concentration.
  • Focus on your breathing. If you find it difficult to quiet your mind, perhaps try chanting (to yourself or aloud) a mantra, play some soft music if you can. Anything to focus your attention.
  • Breath in for a count of four, hold it for two, then out for a count of four. Keep doing this until you feel that your mind is peaceful and calm enough.
  • Focus on moving your consciousness into what you’re trying to speak with. I’ll use the example of a tree. It is easier if you are touching it, and I will assume your hands will be on it. Adapt this as you see fit, however. Move your awareness down into your arms, allowing it to travel to your hands, and then your finger tips. You will find it will slip into the tree with as much ease as it went down your body. Always remember to get permission before moving your consciousness into something that is not your own. If you feel that you are being allowed in, then proceed; otherwise do not.
  • Allow yourself to orient in the tree. When you feel ready attempt to speak with it. If you do not yet feel ready, simply sit with it and hold off until you do feel ready.
  • Think about your own relationship with the Land, what you feel is appropriate, and what you feel needs to be changed. Think on why you should change these things, and why certain things are in right relationship.



Footnotes:
Sources

1.The Traditional Roles of Druids, Searles O’Dubhain

2.The Nine Strands of Druidism, Jason Kirkey

Why Do You Want To Be A Druid?

Why Do You Want To Be A Druid?

Author: Sencha the Druid

When I stepped into the Sacred Circle thirty years ago and dedicated myself to a lifetime of the study of Druidry, one of the first questions I was asked was, “Why do you want to be a Druid?”
Every year since that day, I have asked myself the same question. It has been interesting to watch how those answers have changed over the years.

Back then, I didn’t feel quite at home with my Christian upbringing. I was more comfortable with nature than I was with church. I grew up on a farm in rural South Carolina, and nature surrounded me. Most of my playmates were animals, not humans. I saw then that everything was connected, and that everything depends on everything else for survival. So my answer then was that I wanted to learn more about nature, and how to reconnect myself with it.

I still feel that way, but I would add more to it if I were asked the same question today. I would add what I have learned after fifty years of journeying on this planet.

What I have learned is that a lot of us have disconnected from nature. We go to work in shiny metal boxes, and sit in shiny metal cubicles without windows, and punch buttons on other shiny metal boxes. We eat our chemically-processed lunches from more shiny metal boxes, and eventually, if we live long enough, we go off to spend our last days in a box called a ‘Retirement Home.’ Then at the end of our lives, we get stuck in a shiny metal box and put in the ground to wait for eternity.

We take vacations and spend one or two weeks visiting places in shiny metal tubes. Some of us go to amusement parks where we spend our days riding in shiny metal boxes for recreation. Some of us might actually go out into the woods on camping or hiking trips during vacations, but our lives are still dictated by a tiny shiny metal box called a ‘clock.’ We have to be home on schedule, after all.

To me, Druidry is an escape from shiny metal things.

It’s easy to see that we have so far removed ourselves from nature that we forget that it is the source of all life. We forget that we didn’t create the web of life…we’re just strands in it. What we do to nature, we do to ourselves. When we take ourselves out of nature, we remove ourselves from the source that gave us birth.

That isolation from nature has become ingrained in our culture. Material goods have become the things that matter in life. We have gotten to the place now that we define ourselves more by what we own than by who we are. Our mainstream religious institutions seem to support those who are hell-bent on destroying the planet, as do our governments and our corporate culture. In other words, even our mainstream religious institutions serve to disconnect us from Mother Earth, our source, our spirit and our home.

So how do we solve this problem?

Many would say that the way to solve it would be to enact legislation that protects the environment. I believe that there may be a place for such legislation, but I have rarely seen change come willingly from a top-down mandate. I believe instead that the most effective way to foster change is for it to take place in a grassroots sense, from the bottom up.

Lao Tsu suggested that if you really want to change a society, you start with the family unit, and not with the Emperor. This is especially true in a democracy, where the will of the people rules…or should, anyway, in theory. If enough of the people become interested in taking care of the planet, then governments, corporations and religious institutions will have no choice but to accommodate us…especially if they hope to be re-elected under a majority-rules democracy.

I live in suburban South Carolina, a very conservative place. In my career as a Marriage and Family Therapist, I work a lot with teens and their families.

I have discovered that even here in the Bible Belt, the coming generation realizes that many of our institutions have lost their way. These youth are hungering for something more meaningful. The traditional “me first” conservative values of the present American way of life are not their values. Many of them have an intense interest in Pagan belief systems and Earth-centered spiritualities. They are also intensely interested in environmental activism and in equal justice for all. I think this is a good sign for the future…in spite of the fact that many of them ask me not to tell their fundamentalist Christian parents about their beliefs.

There’s an old story about the Goose who laid the Golden Egg. In this fairy tale, the goose gives a farmer one golden egg per day. But one day the farmer, in his greed, decides that he wants all the golden eggs at once. So the farmer kills the goose and cuts it open in order to get to all the eggs. But when he cuts open the goose, he finds nothing. So not only does he not have a huge pile of golden eggs, he has also killed the source of what golden eggs he could have gotten if he had been more patient and less greedy.

In our constant hunger for more and more material possessions, are we, in fact, killing the goose? How much longer can our planet provide for us if we continue to fail to live in a sustainable way?

That is why I want to be a Druid. That is why I continue to choose Druidry as my path and as my way of being in the world. Druidry teaches us that we are not separate from nature; that what we do to nature, we do to ourselves as well. As our traditional mainstream religious paths become increasingly anti-nature, followers of these religions will continue to fall away. I believe that deep down, at an almost instinctual level, we realize what we’re doing to our planet.

Many of the followers of mainstream religions will be seeking a spiritual path that allows them to honor both nature and the natural world. I believe that Druidry is one of those spiritual paths. I believe that Earth-friendly spiritual paths are the way of the future, if we are to have a future at all.