After sharing The Spiritual Component of Autism (Pantheon) and reading the discussions that followed, I got to thinking about how medication effects... 4 Comments
I said in another post that I have finally come to terms with the fact that I am, and always have been, a Strega, which is an Italian 'witch'. Though... 8 Comments
I thought this might be of interest because it's an article about the women healers who later became the targets of the 'witch hunts'. It's a PDF... 4 Comments
An Rian Faisneach is a Pan-Celtic mystical Druidic Tradition (Beul-Aithris) guided by Prophecy.
History:
It is believed that the Tradition that would eventually be called An Rian Faisneach was brought over from the British Isles by a father and son, William Cantrell (who served abord the Phenix and landed at Jamestown in 20 April, 1608) and Richard Cantrell (born on 1636 in Blakewell, Derbyshire England. He died May 1753 in Philadelphia, PA, USA.), who left their homes for the sea during the The Great Plague of 1665.
The Richard Cantrell arrived in the American Colonies in 1666 where he met a woman named Alice, settled down and raised seven children.
The Tradition was passed along the family for several generations, changing and adapting, occasionally skipping a generation, eventually to be influenced by Cherokee family members as well as a separate branch of Druidism as taught by Harold Preece. Core beliefs:
Ours is a contemporary Tradition firmly rooted in the ways of the ancient Celts (Rian Sinnsearach).
We apply the lessons of that Tradition to learn about the spirits of Land, Sea, and Sky in the lands we live in.
Thus we interact with the native spirits of our Diasporan lands without stealing from native spiritual cultures.
We view the classes of Bard, Seer, and Druid not as ranks, but as gifts that we all have the potential of manifesting to at least some minor extent, each gift building on the other.
We believe that there are many ways of viewing divinity, and we believe that we can commune with divine beings via observation and revelatory or mystical experience.
We usually view divinity either as unique and separate Celtic deities, or one Great Spirit of Whom the various deities (in our case Celtic) are manifestations.
All fully trained Druids are equal. However, one generally honors their teachers and spiritual lineage.
We believe that there are concepts and experiences beyond the capability of words to describe, because of that we believe that Druidism can only be taught person to person, face to face. Role of clergy:
1) to teach
2)To perform rites of Passage (such as handfastings, birth blessings, and funerals)
3)To have a positive effect on local, national, and world affairs.
Organization of groups
We are a Tribalist, Co-Operative, Sophocratic Confederation.
There are several words in Old Irish that are translated as "Tribe," but all of them also mean "People." In one sense, the Scottish "Clann" is basically the same as the Irish "Tribe".
"Tribe" (Corcu) is a more extended Family, whereas "Clann" is Family that has closer ties.
Cooperative is the economic description of a Tribe. The members of the Tribe all work together, cooperate, to help each other, and the Tribe as a whole, to accomplish things that need to be accomplished, in order to gain income and the like when living in a physical tribal setting..
Sophocracy is government by the wise. That is, the Tribe is run by the Aos-Dána and the Tribal Elders (basically, anyone who is either Aos-Dána or a Master of his/her Craft, or a Champion of Warriors/Guardians).
Confederation means that we have, relatively autonomous Tribal groups within the whole, and that they send their own elected Elders to the Tribal óenach (senate/assembly), and that the Tribes will all be essentially independent, but banded together in a confederation for their common good.
Holidays
Much like our Ancestors we celebrate the 4 fire festivals of Samhuinn (Samhain), Imbolg, Bealltainn (Beltain), and Lunasduinn (Lúnasa). We also celebrate the Solar Festivals of the Solstices and Equinoxes.
Standards of conduct
Our Clergy are expected to abide by the same Professional Ethics
which are expected of Physicians, Counselors, and the Clergy of other Religions. I know of a few clans / tuatha around the U.S, and one in Canada.
Please keep in mind that each one will have it's differences in tradition, just as the ancient clans had their differences in worship because of the local spirits.
Some of the positive signs to look for:
1)Ancestor reverence. Most of the pre-Mesodruidic paths think of the Sidhe (fairies) as the spirits of the ancestors and give reverence to them.
To us, our ancestors are the Gods. Each one led a life here in this world either before becoming gods, or while becoming a god. We know those gods exist, because they live on in our blood, spirits and D.N.A..
Not all ancestors become gods. In order to become a god you have to master dìreadh (pronounced "jeeruh"*). The other ancestors are usually re-born on the next world, these are the "Sidhe".
2)Seemingly personal relationships with the local spirits, whether Human, or nature spirits we realize that there exist no separation between the "spirit world" and the "physical world", there is one world, and the physical and spiritual sides blend softly one into another.
3)Family oriented. The base of our culture and religion is the family and extended family. Because of this we are vary family oriented.
One of my favorite ceremonies is the blessing of a child.
(Clan literally translates as "children of".) Levels of initiation:
In many cases I have used structures and terms that come from sources outside the Tradition to provide a basic framework so that others may have at least a rough point of reference.
In many ways such a framework is a poor substitute for following a path since birth, as the vast majority of our Tradition is simply "the way it is done, and has been done
for generations". Because of this it often does not conform to the paths practiced by Re-constructionist, Revivalist, Meso-Druidic and Neo-Druidic paths as it is a living Tradition and has followed its own path of evolution since coming to the Americas. This is not in any way intended to disparage those who base their path on scholarship, in fact scholarship is important not only to the Re-constructionist and Revivalist, but also important in that it gives us important information about how our Ancestors practiced Druidism long before coming to the Americas. The following levels of initiation are intended only to give the student and outside observers a point of reference, as the tradition as handed down blurs the distinctions between the classes/gifts of Seer, Bard, and Druid, remember other traditions may see things in different ways.
Levels (or circles)
Fosterlings-Fosterlings are those who wish to become part of a Clan or a Tuatha (tribe).
This is the stage where a potential student learns the basic information needed to work within our Tribal system, and we get to know the potential student. Basically this is a
probationary period, after which those who qualify will be adopted into the tribe and become a Dedicant.
Dedicant- Once you are adopted into the tribe you are expected to choose one of the Three Paths of Producer, Warrior, and Druid to study in depth.
As you follow your chosen path you will be expected to write articles and essays about what you have learned. This will become the foundation of your contribution to those who will come after you.
Codnach- The Codnach (Literally translated as "Free Adult") is the foundation of our Tradition, and as such makes up the majority of the Tribe.
While not everyone has the capability of becoming a full-fledged Druid, Bard or Seer. Everyone does have the capability to pursue other parts of the Tradition such as the three non-clergical paths, the Warriors, Artists/Craftsmans, and Farmers path. (The Artist/Craftmans Path and Farmers Path being subgroups of the classic Producers Path.)
Please note that this is a different concept from the Three Paths of Producer, Warrior, and Priest in that it covers only the non-clergical paths, and examines the paths of Producer in more detail as well as including the Warriors Path.
It is through the pursuit of these paths under the tutelage of a Druid that one learns the Druidic way of thinking.
All Dedicants are required to have a basic proficiency in the paths of Warrior, Artist/Craftsman, and Farmer, as well as Celtic Mythology before being Initiated and considered for further training. The order of training in the various Gifts will vary by the talents of the students and the decisions of the teacher. In fact some teachers may teach various aspects of the 3 Druidic Gifts at the same time, much as I was taught.
*The following info comes from _Gaelic Dictionary_, by Malcolm MacLennan (published by John Grant, Edinburgh, 1925; republished by Acair Ltd, Cromwell St Quay, 1979).
dìreadh (pronounced "jeeruh").
("act of ascending;
act of exacting a fine."masculine verbal noun)
"ceò a' dìreadh aonaich" = "mist ascending a hill"
See also: "dìrich" (verb) --- "to make straight, to mount, to climb, to erect." Early Irish "dírgim" ("I straighten").
See also: "dìreach" (pronounced "jeeruhKH") --- (adjective) "straight; upright"; (adverb) "directly, exactly so." Middle Irish "dír" ("fit, lawful"). Old Irish "dírech."
Always eager to learn and you'll find I ask more questions than many have answers for so I apologize if I come off overwhelming.
1. What is the major difference between Celtic Traditions and Drudic Traditions-- if any?
2. I believe (correct me though, if I'm wrong!) that the Celts and Druids share the same Pantheon?
3. What is the primary difference between ancient Druidism (meaning before the literary ages) and Pan/Neo-Druidism?
4. Did you learn/practice this Tradition from your roots/heritage and birth or was this a decision made later into your adult years?
__________________
Our beliefs define the limits of our allowed experience
Always eager to learn and you'll find I ask more questions than many have answers for so I apologize if I come off overwhelming.
1. What is the major difference between Celtic Traditions and Drudic Traditions-- if any?
2. I believe (correct me though, if I'm wrong!) that the Celts and Druids share the same Pantheon?
3. What is the primary difference between ancient Druidism (meaning before the literary ages) and Pan/Neo-Druidism?
4. Did you learn/practice this Tradition from your roots/heritage and birth or was this a decision made later into your adult years?
Hi
1)Celtic Traditions started changing to christianity while the surviving Druids tried to pass the original Celtic religion down through families and others. What we now call Druidism (we don't know the original name of the religion,to my family we just called it the "family way") is just fragments of the original religion.
2) Not all Celts followed the same pantheon. Even the shared deities, such as Mananan Mac Lear (Irish and Welsh) and the Morrigan (Irish, Welsh, and Brittton) were looked at differently by different Clans and Tuatha (tribes). The Celts were not one single people, but a culture made up of different peoples and sub-cultures. In fact 2 major types of Celtic languages still survive today, P-Celtic and Q-Celtic. In pre-roman invasion times there were at lest 4 variations of the language. As their priest, Druids were expect to know the deities (read ancestors) of the tuathas they covered.
3) One of the primary differences is their role in society. The original Druids were their cultures judges, priest, and royal advisers.
It took up to 20 years of specialized training to be able to fulfill those roles. If you didn't fulfill those roles, you were not considered a Druid, but some other type of Aos-Dàna.
Of course today we fill a much different role as individuals and families trying to save the remains of our religion today.
If you don't mind I'll let a Neo-Druid and a Meso-Druid explain their paths since it differs from group to group.
4) I learned the tradition from my family, I was raised to be the family Druid for my generation.
I was under the impression that over time, though the Celtic Traditions were deluded with Christian beliefs (or rather vise versa?), there was a clear separation between a Celt/Celtic following individual (Heathen/Pagan) and a Celtic Christian.
Though I'm aware of the different tribes and sub-cultures of the Tuatha I suppose I don't really categorize Druids from Celts. I mean yes, if one studies closely there are differences but its my belief that at one point they all started together, branched off and did their own things later on down the road.
I guess I have a hard time understanding the need to break down Druidism into these little sects like Neo and Meso. Yes, I understand they are a symbol of time or what period of Druidism you practice but I'm not sure why it has to be so finely distributed?
Like Wiccan's for example have so many various sub-cultures (some cults in my opinion) that have MINOR details that set them apart. No matter what, we're going to practice differently and nothing will ever be practice to the books because the books are not meant to followed to a Tee of directions-- and this is were I define religion and spirituality. Religion can be defined and rehearsed and practiced till its perfect where as Spiritualism/Spirituality is a faith that is a custom belief that moves with you, catering to your qualifications of whats right, wrong, moral, just and all thats good stuff.
After reading a book called 'Confessions of a Pagan Nun' I became more aware of what it was to be considered a Druid and all that it took to be one. Its not something that happens over night and even to this day I don't believe that any one person can tell you if you're a Druid or not. I don't think you can ever have enough knowledge to be the wisest, but I think you can have a decent amount to qualify you for a damned good 'Elder' (and I use that term loosely).
I'm sorry if this comes off badly but I have a hard time accepting that someone can tell me when I've met their ideal quota of knowledge/wisdom. I should think that in retrospect, our own goal should be to reach our ideal state of awareness and intellect and wisdom-- all achieved through experience.
It must be exciting to have been chosen as the family Druid but equally a very strenuous burden. Its a lot of responsibility. I wish you all the luck, tranquility and success on your journey.
__________________
Our beliefs define the limits of our allowed experience
Many generations causes many changes in any and all religions. Some practices are abandoned, some adopted and or adapted to fit within 'new' moral or civil codes, all dependent upon the culture(s) involved. These adaptations sometimes result in dividing a once single cultural belief into separate sub-cultures, retaining some singular aspects, yet forming new and different outcomes of observance.
Then you have leadership, knowledge and experience changes within the religion, which further changes the core beliefs, outward appearance, and application of the religion into the daily lives of the members. We adapt, express and live differently due to many things, thus changing how we interact spiritually and civilly within our culture(s).
The 'trap' we have laid for ourselves, is words. Labels change, definitions alter, application of the word priest, druid, Celt, religion and so forth, all develop new or different meanings, thus adding to the confusion rather than defining and clarifying what we mean.( One can now begin to understand why it took 20 years of study and application to become a druid.)
Although I myself consider to be a druid, and have been given that 'title' by others within and without of my communities, it was an earned 'title' or 'degree' as based upon my knowledge and application of my belief. I do not consider myself to be religious, but rather a spiritual person. I have traditional and non-traditional views both spiritually and religiously, as according to my Celtic and Native American heritage, and I must interact with others who do not share in my beliefs, so I allow adaptation as a part of my core belief, and continue to keep an open mind to influences, while still holding to my teachings, experiences and traditional values of my 'religion'.
The diversity of druidism (or druidry) is our way of distinguishing the varied and oh so little differences in the druidic communities. I myself have had a hard time in being able to distinguish between a messo and neo druid at times as I compare those individualist, yet as a 'group' I can plainly tell the difference. (Again it is the trappings of the words and definitions that we choose to use to describe and define.) Heredity, traditionalist, Messo, Neo, or just plain druid, such core beliefs of these religions are shared; alikened to one another as the kin of several clans, yet separate as to identify the clan, region, and ancestors.
Hope that helps anyone who is interested.
An Rian Faisneach 
Answers 
Linear Mode
