Black Mountain Druid Order
Black Mountain Druid Order Copyright 2009, Black Mountain Druid Order
1
WHAT IS THE TEACHING OF THE BLACK MOUNTAIN ORDER OF DRUIDRY REGARDING THE NATURE OF DRUIDRY?
This is a point for consideration, and not a firm doctrine. Consider this a suggestion for the way things may be, and not an exact description of the way that things really are: While tradition, history and reconstruction of the ancient Druid path are informative and educational to us, the heirs of the tradition, there is a danger that too strict an observance of „tradition‟ could be constrictive to a living spirituality.
Consider that the ancient Druids lived in their own time, and in their own world, and in their own zeitgeist. This was a time without electricity, manufactured housing, gasoline-powered engines, or flying aircraft. It was a time when human sacrifice was acceptable, and wars were fought hand-to-hand instead of from inside steel and iron machines. Gaelic and other Celtic languages were common tongues then, not ancient dead (or near dead) languages. Everything the ancient Druids would have experienced would be different from what we experience today. If you doubt that, ask yourself, “When the last time was that I saw a sky that hadn‟t been carved and scarred by a jet contrail, or spent time in the woods without hearing the dista nt drone of a mechanical engine?” Try to picture time as a spiral. As the human race progresses along this spiral, we return to places we have visited before, but with a higher awareness and a higher consciousness. Once again, the spiral turns and we are again seeking spiritual paths more in tune with nature. This time around the spiral, our higher awareness does not choose the path of human sacrifice. This time around the spiral, we have modern medicine to supplement the ancient arts of herbology and healing. This time around the spiral, we can communicate instantly with other Druids around the globe. This time around the spiral, Druidry is not limited to a select few among the Celtic peoples, but is available to anyone with an interest. As we progress up the spiral, we gain in knowledge and wisdom. We cannot go back to the Druidry of our ancestors, nor should we. While history, tradition and archaeology can do much to inform us of the roots of our path, we should not sacrifice Druidry on twin altar s of „history‟ and „tradition.‟ A true spiritual path should be a living, growing and evolving thing. It should be a framework, rather than a dogma. We consider the „true Druidry‟ to be the Druidry that the individual feels
comfortable with. Historically, Druidry is simply the shamanistic, naturalistic spiritual expression of the Celtic people. Druidry today is a living, growing and evolving spiritual path. It is no longer limited to the Celtic peoples alone. It now belongs to the entire world. In the most basic sense, a Druid is simply someone who loves nature and seeks the spiritual experiences to be had in the forests and the wildernesses. Druidry is more of a philosophy than a religion. It is more of a journey than a destination. It is more a way of perceiving than a way of doing.
2
Whatever path that may lead to these goals is the „true Druidry.‟ To those who would say that this is not „Druidry,‟ I would say, “Then tell us what to call it, and we will call it that instead.” WHAT IS THE TEACHING OF THE BLACK MOUNTAIN ORDER OF DRUIDRY REGARDING THE ROLE OF THE CLERGY?
This is a point for consideration, and not a firm doctrine. Consider this a suggestion for the way things may be, and not an exact description of the way that things really are: On any path, there are always those who are farther along on the journey than others. There are also those who have walked the path one or many times before. These individuals can act as guides to those for whom the path is unfamiliar. Likewise, some parts of the path may mor e familiar to one traveler than another, and this traveler can be the guide for that part of the path. The best guides are those who know when to lead and when to follow. Those who possess these skills are qualified to be clergy of the Black Mountain Order of Druidry after undertaking the appropriate training. WHAT IS THE TEACHING OF THE BLACK MOUNTAIN ORDER OF DRUIDRY REGARDING THE ROLE OF THE INDIVIDUAL?
The only requirements for membership in the Black Mountain Order of Druidry are embodied in the Four Sacred Pillars. As long as the individual is on a path that adheres to these principles, the rest of the individual‟ s path is his or her own journey. Any spiritual path should be about self-improvement and not about attempts to „improve‟ others; therefore the Black Mountain Order of Druidry
makes no attempts to dictate or enforce any doctrine other than the Four Sacred Pillars. WHAT ARE THE FOUR SACRED PILLARS OF BLACK MOUNTAIN ORDER DRUIDRY?
The foundational principles of the Black Mountain Order of Druidry may be summed up in the Four Sacred Pillars of our Order. These Sacred Pillars are: 1. Reverence for the Earth and all living things. 2. Respect for diversity and the rights of others. 3. Service to your home Grove, to the Order, and to the larger community. 4. Personal growth in spirit, mind, emotion, and body. These Pillars can be summarized as: Reverence, Respect, Service and Growth. While we wish to avoid a dogmatic stance about most beliefs, it is difficult to conceive of a path of Druidry that does not adhere to these four principles. Because of this, these are the only beliefs we expect of all members of Black Mountain Order of Druidry, for the following reasons:
3
It is highly improbable that any path of Druidry could not have reverence for the Earth and all living things, since Druidry is a nature-based philosophical system; It is highly improbable that any spiritual path or s ystem of philosophy could be a productive means of personal growth if it did not respect diversity and the rights of others; It is highly improbable that a person would want to be part of an organized spiritual path or philosophical system that did not function as a community; It is highly improbable that a person would embark upon a spiritual path if that person was not interested in spiritual, mental, emotional and physical growth. It is for the reasons stated above that the Rite of Initiation into the Black Mountain Order of Druidry requires allegiance to the principles embodied in the Four Sacred Pillars.
4
WHAT ARE THE NINE DRUIDIC MYSTERIES? 1. Mists of Manannan – Manannan is the Celtic God of the Sea.
Manannan is associated with Avalon, and is the guardian of the gateway to the Isle of Apples. The Mists of Manannan kept Avalon hidden from the outside world. Only the elect could pass beyond the veil of the mists to enter into Avalon. In Black Mountain Order Druidry, the Mists of Manannan represent the veil between the conscious and the unconscious mind. What others call „magic,‟ we
call the tools with which we explore the unconscious. 2. Earth and Sky – humankind lives on the surface of the Earth, suspended between the realms of Earth below and Sky above. Black Mountain Order Druidry, of course, sees Earth and Sky in the literal sense, as the environment in which we live. So we are pledged to take care of our world, but there is also a deeper meaning to Earth and Sky. In the Black Mountain Order, we see the Sky as the conscious mind, and the Earth as the unconscious mind. These two halves make up the whole of our experience. 3. The Three Realms – are Land, Sea and Sky. The Three Realms also speak of the power of triune things. Examples in this since would be Mother/Maiden/Crone or Warrior/Sage/Golden Child. There are also triple gods and goddesses. In Black Mountain Order Druidry, some examples of trinities would be: Self/Other/Union or Unconscious/Preconscious/Conscious. 4. The Four Quarters – correspond to the cardinal directions of east, west, north and south. They also correspond to the four elements: earth (solid), air (gas), fire (energy) and water (liquid). In Black Mountain Order Druidry, the Four Quarters also represent Mind (water), Body (earth), Emotion (fire), and Spirit (air). One of the goals of Druidry is to strike a balance among these four forces within you. 5. The Center – this is one of the greatest mysteries of Druidry, as it is the one upon which all the others are founded. Simply put, you are the Center. The Wheel of Taranis is one of the symbols of Druidry. Taranis is the Celtic God of Thunder and Strength, equated with the Norse God Thor. The Wheel of Taranis consists of a mandala in which the circle is divided into four quarters, like a Celtic Cross. Each of these four quarters meets in the center of the circle. Picture this circle as your mind. Your conscious thoughts move around the rim of the wheel, but deep in the center, motionless, is your True Self, the person you were meant to be. The Mystery of the Center lies in discovering your True Self. This is a lifelong process, and Druidry is one of the paths used to make this journey. 6. The Hero's Journey – we are all the heroes of our own personal journeys. As such, we write our own stories. As heroes writing our own stories, we are all on a personal, individual journey of self-discovery. Druidry is one of the many paths one can take to make this journey. We should always remember that life itself is a journey, not a destination. The destination is not as important as the path we use to arrive. Once we arrive, the story is over, so we should always take the time to enjoy the journey. 7. Magic – in Druidry, magic is the way that we experience the sacred. We experience magic whenever we have a sense of awe and beauty within ourselves and the world around us. In the ancient world, a magus was one who
5
traveled and studied the ways of the world. Such a person possessed unique knowledge and experience. In Black Mountain Ord er Druidry, „magic‟ is the means by which we explore the powers of the unconscious mind. We travel to new places of mind and spirit, to learn their ways. The rites and rituals of Black Mountain Order Druidry allow our unconscious motivations to break through into the conscious realm. Our brains take in about 2 billion bits of information per second, but we are usually only consciously aware of about 4000 of those bits. Magic therefore allows us to tap the re sources of the unconscious mind, bringing these „hidden‟ bits into use. 8. The Otherworld – to a spiritualist, the Otherworld would be the Land of the Dead, or the Summerlands, or Avalon, where the dead go to await rebirth. In Black Mountain Order Druidry, the Otherworld is what Carl Jung called the Collective Unconscious. In Black Mountain Order Druidry, we learn that ultimately we are all One. From this perspective, the Otherworld is that place where we reconnect with our Source. That Source is wha t some have chosen to call „God‟ or „Goddess.‟ 9. Immortality – In Black Mountain Order Druidry, we believe that the soul
is the only thing in the Universe that is truly indestru ctible. Even if you are atheist or agnostic, and have no belief in an afterlife, this is still true from the point of view of your own consciousness. If this life is all you will ever know, and there is no afterlife, then it is impossible to ever be conscious of your own death; therefore there is no way you could ever know that you have died. How can you be conscious of your own death, if death is the end to consciousness? So from the perspective of your own consciousness, you are immortal for all practical purposes. When you die, your Universe ceases to exist, and you are no longer the Center. These Nine Druidic Mysteries are the foundation for self-awareness. They lie at the beginning and at the end of the Druidic path in Black Mountain Order Druidry. These mysteries may not be the only way to arrive at enlightenment, but they may serve as a roadmap to point the way. If you ever feel yourself beginning to feel lost, then you may return to the Mysteries until you find your way again.
6
WHAT ARE THE SEVEN SPIRITUAL GIFTS OF DRUIDRY? The first gift is Unity: of spirit and nature, of individual and environment, and of
individuals to each other. The second gift is Nature : the realization that Nature is not something separate
from ourselves, and the knowledge that we do not see the world as it is, but that we see the world as we are. The third gift is Healing : rather than treating symptoms, we treat the whole
Person in order to forestall illness and disease. This is done by promoting a lifestyle that embraces a balance of mind, body, emotion and spirit in healthy and positive ways. The fourth gift is the Sacred Journey : as we pass the signposts along the
journey of life, our path offers us rites of passage for blessing and naming of children, passing into adulthood, consecration of marriage, passage into the Otherworld, and for other occasions where significant events require a ceremonial rite to mark a significant passage. The fifth gift is the Otherworld : There are states of consciousness that exist
beyond our ordinary ways of being. The Otherworld allows us to experience new states of consciousness through the use of meditation, sweat lodges, dances, music, rituals, and a variety of other techniques in order to learn to grow in body, mind, emotion and spirit. The sixth gift is Knowledge of the True Self : Each of us possesses an ideal
expression of who we are and who we would like to become. The gift of Knowledge of the True Self allows us to set forth on the path of fulfilling our destiny by pursuing our own higher purpose. The seventh gift is Magic : it teaches us to see the magic in the world around us
and to manifest our best potential in ourselves and in the world. It also teaches us to revere the mystery that is life. WHAT ARE THE DRUIDIC VIRTUES?
In Black Mountain Order Druidry, there are 15 Virtues that guide our ethical principles. These Virtues are: 1. Trócar - "Mercy:” From 'tróg' and „car,‟ literally "friendly to pity .” This is the ability to sympathize and empathize with others. 2. Fíreoin - "Justice:” This is derived from the word for „truth,‟ and means „the ability to discern the truth in a situation.‟ This ability then leads to justice. 3. Cosmail - "Similar, fitting": The noun is 'cosmailius'. It originally comes from Old Celtic 'kom - samalis', which means „like for like;‟ in this sense, it means making the „punishment fit the crime.‟ Not in the „eye for an eye‟ sense, but i n the sense of not punishing too harshly. It‟s the Druidic equivalent of not engaging in
cruel and unusual punishment.
7
4. Cuibsech - "Conscientious, scrupulous:” From 'cubus' (modern 'coibhse', which means "confession, examination of conscience"). It means „responsibility to self and to others.‟
5. Fossad - "Steadiness, stability": It literally means "having a seat under oneself". This is the quality of not being easily swayed or „wishy -washy.‟ 6. Eslabra - "Generous, liberal :” The noun is 'eslabrae'. Originally from Old Celtic 'ex slabratobis' "out of chains ,” meaning, “knowing no bounds or limits.” The idea is that you shouldn't place limits on your generosity. 7. Gart - "Generosity, hospitality, open-h andedness:” I ts literal meaning is "warmth, friendliness." This virtue means acceptance and openness of other people. This is one of the Four Pillars of Black Mountain Order Druidry: Respect for diversity and the rights of others. 8. Fíalainech: Combination of 'fíal' ("faithful, noble") and 'enech' ("face, honor"). It means, "politeness; courteous and noble behavior .” 9. Sessach - "Sturdy, strong, steadfast :” Someone who stands his ground and is not easily intimidated. 10. Lessach - "Helpful, beneficent :” The idea here is to seek actively to help other people, instead of waiting for them to ask. 11. Étir - "Power, ability, competence, skill: ” someone who is a true „Renaissance person,‟ skilled in many areas ; a person who strives to excel in everything he/she does. 12. Iondraic - "Honest, trustworthy :” A witness whose testimony can be believed; of good reputation, someone who is above reproach. 13. Soithnge - "Eloquent,” literally "good with tongue:" This virtue is important to the Bardic tradition, and refers to the mastery of good language, skill in poetry, prose and song. 14. Forusta - "Well-grounded, sedate, composed ,” literally, estab lished base:" One who is calm and composed at all times; not ruled by emotions or mood swings. 15. Fírbrethach - "Giving correct judgment :” From 'fír' "true" and 'breth,' “ judgment;" not allowing personal bias to interfere with the determination of right and wrong.
8
WHAT IS THE BASIC FORMAT OF A DRUIDIC GATHERING/RITE IN THE BLACK MOUNTAIN ORDER OF DRUIDRY?
There are five basic parts of the observation of a Druid Sabbat. These are: 1. Starting the ritual and establishing unity among par ticipants 2. Opening the Gates between the Worlds (opening a path to the unconscious mind) 3. Calling upon the deities/archetypes of the occasion 4. Using the power received from the deities/archetypes of the occasion 5. Closing the Gates and ending the ceremony. Those familiar with Wiccan or Native American Shamanistic beliefs will notice some familiar elements in the following overview. These Wiccan and Native American elements have been incorporated into Black Mountain Order Druidry in order to diversify and therefore strengthen our practices. An overview of each of the five steps of a Black Mountain Order Druidry ritual is as follows: Starting the Ritual
This usually begins by Calling the Quarters and establishing the Circle through a call-and-response appropriate to the particular Sabbat. Participants may join hands or otherwise interact with each other during this portion of the ritual. During this portion of the event, participants should focus on establishing a unity of mind and a unity of purpose. Opening the Gates between the Worlds
This is done by invoking the Gods/Goddesses/Archetypes particular to the occasion. In general there are certain deities associated with certain Sabbats, but the powers of other deities may be invoked in case of special needs. At this time a meditation is also included in order to allow participants time to center themselves and to open a path to their own unconscious minds and to the collective unconscious. Calling Upon the Deities/Archetypes
Once the Gods/Goddesses/Archetypes particular to the occasion have been invoked, the intentions of the gathering are made known to them by asking each member present to hold their intentions in mind while the group chants, sings, dances, or plays music together. This allows each participant to call upon the power of the archetypes in the collective unconscious. Using the Power Received From the Deities/Archetypes
Once the intentions of all present have been stated either out loud or internally, each participant should listen to the silence in order to receive the power from the deities/archetypes that have been called. Closing the Gates
9
After an appropriate interval, the Gods and Goddesses/Archetypes are dismissed and the Quarters are closed. The ritual may then end with a song, a dance, or a musical interlude. It is not necessary that all gatherings follow this format precisely. Consider it a template for designing your own rituals and rites. Remember that the form of the rite/ritual is not as important as its purpose.
10
