Identifying Truth

[odubhain]

I've had experiences where knowledge just jumped into my head and I've also had encounters (while in deep meditations) with beings that were seemingly Otherworldly. I asked in another thread how one can distinguish a deity from one's own imagination The experience itself is mind blowing and overwhelming so how do we determine what is real, good and objective?

Searles O'Dubhain

[perceval23]

Never thought I'd quote J. K. Rowling here (George MacDonald, Lewis Carroll, and C. S. Lewis, sure), but I'm reminded of an exchange in the last Harry Potter book. Harry has a near death experience, visits the Afterlife, and has a conversation with Dumbledore. As he's returning to our world...



"Tell me one last thing," said Harry. "Is this real, or has this been happening inside my head?"

Dumbledore beamed at him, and his voice sounded loud and strong in Harry's ears even though the bright mist was descending again, obscuring his figure.

"Of course it is happening inside your head, Harry, but why on earth should that mean it is not real?"

I suppose the important question is what knowledge or insights did you receive?

[Nox_Mortus]

It's best to attack all ideas from every conceivable angle and keep the ones that hold up.

[Gladeflower]

I dont believe in truth

I use the word ›meaning‹ instead of truth.

[Twinkle]

I've had experiences where knowledge just jumped into my head and I've also had encounters (while in deep meditations) with beings that were seemingly Otherworldly. I asked in another thread how one can distinguish a deity from one's own imagination The experience itself is mind blowing and overwhelming so how do we determine what is real, good and objective?

Searles O'Dubhain

I've always found that personal gnosis should stand up to objective reasoning....if it isn't sound then it could just as easily be a piece of undigested roast beef.

That being said, personal knowledge and gnosis can be of great benefit *to you*. If it gives you peace or a greater understanding of your beliefs and practices, then I'm not sure that it really matters if it is *truth* or not. It is truth *for you*.

I think that is enough.

[ehwaz]

Never thought I'd quote J. K. Rowling here (George MacDonald, Lewis Carroll, and C. S. Lewis, sure), but I'm reminded of an exchange in the last Harry Potter book. Harry has a near death experience, visits the Afterlife, and has a conversation with Dumbledore. As he's returning to our world...



I suppose the important question is what knowledge or insights did you receive?

That being said (Thank you perceval for making my day) there's also the Buddah quote about not believing anything unless it coincides with your own, personal judgment. The best advice I can offer is to truly think on it, and if it feels right, take that into consideration.

[adrasteashadow]

That being said, personal knowledge and gnosis can be of great benefit *to you*. If it gives you peace or a greater understanding of your beliefs and practices, then I'm not sure that it really matters if it is *truth* or not. It is truth *for you*.

I think that is enough.

I agree.

It's all about perception, each of us live a different reality.

[odubhain]

I've always found that personal gnosis should stand up to objective reasoning....if it isn't sound then it could just as easily be a piece of undigested roast beef.

That being said, personal knowledge and gnosis can be of great benefit *to you*. If it gives you peace or a greater understanding of your beliefs and practices, then I'm not sure that it really matters if it is *truth* or not. It is truth *for you*.

I think that is enough.

I was thinking along the lines of someone comes to a person with unexplained problems or phenomena and seeks additional knowledge or understanding about it. Divination can provide answers within specific contexts and systems but "going beyond" that into actual spiritual journeys or Otherworldly adventures might provide a wider and deeper answer.

Often in societies, the Shaman performs this task. In Celtic and other societies, it was the Druid or the Wise One that did this. Now, by definition, a Druid or Wise One is known by reputation to be following truth and to be effective in explaining or performing certain esoteric actions for people.

I guess my question is more asking for "how to's" in determining truth or verifying meaning beyond just having a great reputation or success ratio. We don't want to devolve into the guru or cult leader type of relationship but we do need a sound basis for justifying how the work is done. Studying for a long time might build up a good reputation and possibly a track record but I guess there has to be an intangible way to convince people of the results.

Taking them on a journey might be one way. Group dreaming or ritual might be another. Having a shared experience could also be a way to verify the experiences or the gnosis. Finally, I guess the scientific method sometimes works. The problem there is that often there are no sensors to detect the results of experiments and situations (other than the human spirit/imagination/subconscious/soul). This is especially true of information that is essentually metaphysical in the first place. It's also true of esper types of abilities that are not completely under one's control (i.e. these cannot be called forth on command but occur when the conditions are right or the gods are willing).

Trying to verify spiritual or esoteric knowledge in a sterile laboratory environment inherently seems to have "intrusive", "self-defeating" and "dragging down" labels placed upon it by the artificial nature of the experiments. What's a person to do?

Searles O'Dubhain

[skilly-nilly]

Let me see if I'm understanding you....

You start by formulating a scenario:

"someone comes to a person ... and seeks additional knowledge"

So it seems that you're talking about one person looking to another person for wisdom. (just an aside, 'Shaman' is as culturally specific a term as 'Druid')

The querant approaches the cultural "Wise One"; whatever the culturally specific title is I also use the general term 'God-Speaker'.

The God-Speaker tells the querant something.

This isn't imbas or UPG, this is a societal means for Non-God-Speakers to communicate with the Gods.

However, from the various statements in the rest of your post:

"I guess my question is more asking for "how to's" in determining truth or verifying meaning"

"a way to verify the experiences or the gnosis"

"Trying to verify spiritual or esoteric knowledge"

It seems that what you're asking about is how to verify whether someone besides yourself is a God-Speaker, ie if the 'Shaman' is for real.

Which is a wholly different thing than verifying if one's imbas or UPG is really from the Gods. Feeling confidant that it is the Gods is, imo, a vitally important facet of mysticism, but determining fakery or delusion in someone else's mysticism is completely mundane and, really, none of one's business.

I can disbelieve someone else's pontifications and Druidical posturings and even argue against their droning on, but what is between that person and the Gods remains completely outside my ken. Likewise, if I am disbelieved, my experiences and faith remain unchanged. In the same way, if people come to me for augury and then doubt (or require proof) what their messages are or that their messages come from the Gods the messages remain what they are.

I think it must be something like love.......
Only the passage of time and repeated experiences and trials can prove that it's 'real'.

[odubhain]

Let me see if I'm understanding you....


The querant approaches the cultural "Wise One"; whatever the culturally specific title is I also use the general term 'God-Speaker'.

The God-Speaker tells the querant something.

This isn't imbas or UPG, this is a societal means for Non-God-Speakers to communicate with the Gods.

It makes no difference who "goes to the gods" someone has to get an answer and understand what it means. That is as true for the individual as it is for the Wise One. Imbas comes from the gods whether it is individual or requested.

Robert Graves had an imbas about the Ogham and the roebuck. I'm certain that it consumed him. He tried to make sense out of it but his grasp of Ogham fell short of his grandfather's, so he was left to make some things up or to be mistaken about them. Many folks came along and thought what he'd presented sounded pretty good so it took on a life of its own. Originally, what Graves had done was not a truth yet his mistakes being embraced and worked with by people seeking their own truth grew an entire form of divination out of it.

That's a case of UPG being accepted as truth and being created by truth that people thought they'd found.

I'm just trying to see through the trees toward the lesson.

Searles O'Dubhain

[odubhain]

I guess I could say the same thing about Iolo.

Searles O'Dubhain

[Druid Longwalker]

I have had similar experiences in the forest, and recently in stone circles during my visit to England). I know the information is not apart of my “imagination” just as I know the voice from the radio is not my “imagination”. However, I need to say that the personnel perception of reality is not fully knowable by another person. I can tell you what I saw and heard and you can tell me if you saw and heard the same thing - but there is no way for anyone to experience another person’s reality. With that in mind - you are the best judge of what you perceive.

[odubhain]

I have had similar experiences in the forest, and recently in stone circles during my visit to England). I know the information is not apart of my “imagination” just as I know the voice from the radio is not my “imagination”. However, I need to say that the personnel perception of reality is not fully knowable by another person. I can tell you what I saw and heard and you can tell me if you saw and heard the same thing - but there is no way for anyone to experience another person’s reality. With that in mind - you are the best judge of what you perceive.

The power of a Druid or a Vision Poet is to be able to paint a reality in the mind and on to the surroundings of those who listen.

This painting might vary according to mental pigments but it is its own creation none-the-less.

Searles O'Dubhain

[Druid Longwalker]

The power of a Druid or a Vision Poet is to be able to paint a reality in the mind and on to the surroundings of those who listen.

This painting might vary according to mental pigments but it is its own creation none-the-less.

Searles O'Dubhain


Really?

Do you believe what you have experienced is from your imagination or a hallucination? It sounds like you don’t trust your own perceptions.

I have no desire to paint anything on anyone. Rather, I show them from my own actions how I cherish the woods. It may help them to look at things in a way they have never seen before. The real power to change perception rests in the person. But many are too easily influenced by the words of others.

[Druid Longwalker]

Let me see if I'm understanding you....

You start by formulating a scenario:

"someone comes to a person ... and seeks additional knowledge"

So it seems that you're talking about one person looking to another person for wisdom. (just an aside, 'Shaman' is as culturally specific a term as 'Druid')

The querant approaches the cultural "Wise One"; whatever the culturally specific title is I also use the general term 'God-Speaker'.

The God-Speaker tells the querant something.

This isn't imbas or UPG, this is a societal means for Non-God-Speakers to communicate with the Gods.

However, from the various statements in the rest of your post:

"I guess my question is more asking for "how to's" in determining truth or verifying meaning"

"a way to verify the experiences or the gnosis"

"Trying to verify spiritual or esoteric knowledge"

It seems that what you're asking about is how to verify whether someone besides yourself is a God-Speaker, ie if the 'Shaman' is for real.

Which is a wholly different thing than verifying if one's imbas or UPG is really from the Gods. Feeling confidant that it is the Gods is, imo, a vitally important facet of mysticism, but determining fakery or delusion in someone else's mysticism is completely mundane and, really, none of one's business.

I can disbelieve someone else's pontifications and Druidical posturings and even argue against their droning on, but what is between that person and the Gods remains completely outside my ken. Likewise, if I am disbelieved, my experiences and faith remain unchanged. In the same way, if people come to me for augury and then doubt (or require proof) what their messages are or that their messages come from the Gods the messages remain what they are.

I think it must be something like love.......
Only the passage of time and repeated experiences and trials can prove that it's 'real'.

I agree - we have to make up our minds about what we beleave and if we beleave the info from another person.

[skilly-nilly]

The power of a Druid or a Vision Poet is to be able to paint a reality in the mind and on to the surroundings of those who listen.

This painting might vary according to mental pigments but it is its own creation none-the-less.

Searles O'Dubhain


Really?

Do you believe what you have experienced is from your imagination or a hallucination? It sounds like you don’t trust your own perceptions.

I have no desire to paint anything on anyone. Rather, I show them from my own actions how I cherish the woods. It may help them to look at things in a way they have never seen before. The real power to change perception rests in the person. But many are too easily influenced by the words of others.

I also find your pronouncement a little obscure....

It sounds like you're saying that a Druid must be able to hypnotize/glamour/force another person into seeing the Druid's personal perception.

One of the problems I have with this is that I believe the Gods send us Imbas which we then filter through our perceptual ability. We can sometimes extend our perception, generalize our insight, to allow other people to share what we have seen but they're always filtering it through their perceptual ability as well.

Ultimately, I believe that those insights come from the Gods and if we misrepresent them (designedly or accidentally) or if the other people we share them with misunderstand, the Gods will act to correct pur perceptions.

[odubhain]

Really?

Do you believe what you have experienced is from your imagination or a hallucination? It sounds like you don’t trust your own perceptions.

Please go look up the words subjective and objective. Next, actually read something about the actual history of the Druids. Thirdly, go back and reread what you said about everyone having their own reality. It seems to me that you are creating your own subjective reality and then you are violating your logic by saying that one can trust perceptions. Perceptions are changed based on bias. Results (though interpreted through the reality filters of each person) are mainly objective in that they actually happen rather than being imagined.

What I've said is that Druids can influence perception through various techniques of mind control, not the least of which is being able to tell a story and paint a mental image in tales, musical linkages and shear impact of personality on personality. At least, that's what the Druids of the past did. Perhaps the modern (anything goes/do your own thing) Druidry is different (and also dilluted due to its lack of continuity with prior Druid practices).


I have no desire to paint anything on anyone. Rather, I show them from my own actions how I cherish the woods. It may help them to look at things in a way they have never seen before. The real power to change perception rests in the person. But many are too easily influenced by the words of others.

Bully for personal desires or lack thereof. That wasn't the point being made. I was saying that the Druids of the past actually were able to control the perceptions of large groups of people. FWIW this control was a natural outgrowth of their abilities to tell a tale and then score a song, as well as to understand how sound affects others and goes from lip to ear.

OTOH setting a good example or demonstrating one's own perceptions is a good lead to the water for the horses. I completely agree that the power of any person is found within them but I also think that most people seem to be on autopilot when it comes to perception or acting on the information. If that were not true then all the advertising gimmicks and commercials in the world would then be time and money poorly invested. Even how we are governed is shaped (if not determined) by how people are externally influenced through psychology and mind control.

In your last sentence you seem to be saying that people can determine their own destiny yet you are saying they don't do this. The question then becomes, what should Druids do while the herd is stampeding? Should Druids ignore the illness while waiting for society to cure itself?

Searles O'Dubhain

[odubhain]

I also find your pronouncement a little obscure....

It sounds like you're saying that a Druid must be able to hypnotize/glamour/force another person into seeing the Druid's personal perception.

You and I definitely have a gulf in communicating with one another. I'm certain that it comes out of our POVs and mindsets and not because either of us is intentionally being obscure to the other. I'm not saying a Druid must do anything in particular but I *AM* saying that Druids of the past definitely did this type of thing and were asked to do so by the rulers of their societies. The question is not what Druids of today must do. It is more a question of how and whether we are going to be Druids in continuity with our predecessors or we are going to redefine the standards for the present.


One of the problems I have with this is that I believe the Gods send us Imbas which we then filter through our perceptual ability. We can sometimes extend our perception, generalize our insight, to allow other people to share what we have seen but they're always filtering it through their perceptual ability as well.

Imbas does come from the gods, yet it comes to each of us through a conscious and individual effort on our part at communicating/being open to the gods. In a universe where there are many gods and influences, it is the responsibility and obligation of Druids to be strong in their connection to their gods and to act in this world to honor them.

Other people are often completely unaware of the forces (both mundane and divine) that are influencing them and shaping their existence. Traditionally, it has been the work of Druids to point out these influences and to aid their people in resisting manipulation from others. In simple cases, this is like a psychoanalyst helping a person achieve clarity within themselves by giving them exercises in awareness and reality that are progressively more powerful until they actually have a grip themselves. In the case of entire societies, this doctoring is much more complex. I think we are seeing some of the negative forces of this type occurring right now in Egypt. Anywhere there is a tide of emotional or psychological power washing over a people is a great place for a Druid to direct that flow into useful channels.


Ultimately, I believe that those insights come from the Gods and if we misrepresent them (designedly or accidentally) or if the other people we share them with misunderstand, the Gods will act to correct pur perceptions.

The gods are not uniform in their intentions toward us and the people. Often, one becomes a foot soldier in a cosmic battle that has powerful opponents. This is why it is essential that Druids establish a strong connection with deities of great truth to empower their own workings. As Mug Roith said (source: Imbas List at http://www.imbas.org/articles/excellence_of_the_ancient_word.html):


"O god of druids, my god
above all (other) gods,
breath-blast, breath-blast on it, breath-blast beneath it.
By the essences of rowans* to engreen, but
by the wooden-poems (fiadhrádh*) of rowans* to wither,
yet speedily a glowing of decay
grown from a humble spark."

It's sometimes not Druids or other people that we are dealing with and even then it's not safe or "touchy-feely."

Searles O'Dubhain

[Druid Longwalker]

I am very very well educated about the historical Druids. Thank you:thumbsup:

The historical Druids were not "cult" leaders. They did not "control" the minds of people.

They were doctors, lawers, judges, teachers, etc - basically Celtic geeks.

They did help spread out the base of power, however. The story that a Celtic Chief could not speak before the Druids - could be an example of this. In other words - the Chiefs power was not absolute - there was one group that “trumped” the Chiefs power (at least symbolically) - The Druids. So - what kept the Druids from getting “drunk” with power? Well, for one thing - it appears they did not wear dyed garments. The Celts liked color and adornments. The Druids wore un-dyed garments (white) - which other Celts would most likely not be caught dead in. They were concerned with “fairness” they had laws to protect children, and other persons who could not easily take care of themselves. If they did not have family to care for them the town or city would. Women could divorce their husbands, own land, and themselves (unlike Roman women, for example).

I do not think the Celtic peoples would "put up" with an overly controlling group in their society And - there is even some question to how “prominent” the Druid’s position's were in Celtic society.

However, following my own stand on this issue - feel free to believe what you will.

[Druid Longwalker]

You and I definitely have a gulf in communicating with one another. I'm certain that it comes out of our POVs and mindsets and not because either of us is intentionally being obscure to the other. I'm not saying a Druid must do anything in particular but I *AM* saying that Druids of the past definitely did this type of thing and were asked to do so by the rulers of their societies. The question is not what Druids of today must do. It is more a question of how and whether we are going to be Druids in continuity with our predecessors or we are going to redefine the standards for the present.
Searles O'Dubhain

I can't help myself :hyper:

What standards? Who's standards? Based on what....standards? I don't think the Druids of the past had "standards" as a "whole" - they covered "nearly" all of Europe - vast ranges of different environments, peoples, and yes - languages. I am sure the Druids living in southern Germany were different from the Druids living in say…Spain or Gaul. And at what time period? Before Caesar or after? What standards do you want to base your refinement on?

Standards are comfortable - they enable us to say I am “this” or better “this” than you because of the “standards”. But - everything we know about Druids shows a "lack of" rather than "preponderance of" standards.

You may not like what we have to say - but you posted the question. And frankly I would rather people post honest replies to my questions than placations.

[odubhain]

I am very very well educated about the historical Druids. Thank you:thumbsup:

The historical Druids were not "cult" leaders. They did not "control" the minds of people.

Based on your statements here, I suspect you've read and have not understood. Druids definitely could and did shape the reality around themselves and their people. They did this more effectively than Madison Avenue or Hollywood. They did not do this as a matter of course or control but to support the truth of their people and their culture against foreign human and Otherworldly intrusions. In your reading and studies, surely you have read this and seen it for what it is.


They were doctors, lawers, judges, teachers, etc - basically Celtic geeks.

They were all of these things but they were additionaly practitioners of the occult, esoteric and magical actions. In Ireland, this is called Draíocht.


They did help spread out the base of power, however. The story that a Celtic Chief could not speak before the Druids - could be an example of this. In other words - the Chiefs power was not absolute - there was one group that “trumped” the Chiefs power (at least symbolically) - The Druids. So - what kept the Druids from getting “drunk” with power? Well, for one thing - it appears they did not wear dyed garments.

Druids did speak before the king yet they also qualified by their class and the dáth to wear 6 to 7 colors (which they did), so your infomation here is less than complete and your conclusion is therefore off base as well. There are tales and descriptions of Druids wearing many colors to the point that their clothing was sometimes described as being speckled.


The Celts liked color and adornments. The Druids wore un-dyed garments (white) - which other Celts would most likely not be caught dead in. They were concerned with “fairness” they had laws to protect children, and other persons who could not easily take care of themselves. If they did not have family to care for them the town or city would. Women could divorce their husbands, own land, and themselves (unlike Roman women, for example).

See previous comments.


I do not think the Celtic peoples would "put up" with an overly controlling group in their society And - there is even some question to how “prominent” the Druid’s position's were in Celtic society.

However, following my own stand on this issue - feel free to believe what you will.

It was not a matter of "control" so much as it was a matter of upholding truth which was considered to eminate from the connection between the king and the land.

As for what you think or your permission to believe what I will, none of that matters if your facts are not true or accurate. Thinking is only part of a proof. The facts and information must be correct in the first place or its garbage in/ garbage out (GIGO).

Searles O'Dubhain

[odubhain]

I can't help myself :hyper:

What standards? Who's standards? Based on what....standards?

I thought we were talking about the standards by which modern Druids are evaluated and recognized. Did I not make myself clear?


I don't think the Druids of the past had "standards" as a "whole" - they covered "nearly" all of Europe - vast ranges of different environments, peoples, and yes - languages.

I can only speak to the standards of Irish Druids as I don't know much about the standards of Druids in other areas (except for what was reported by classical historians).


I am sure the Druids living in southern Germany were different from the Druids living in say…Spain or Gaul. And at what time period? Before Caesar or after? What standards do you want to base your refinement on?

Easy to answer; I base my standards on what Irish Druids taught, believed and practiced. Druids are very conservative of tradition so I expect that most of their standards and practices would be valid today as well (at least to the extent that the culture could be supported by them). Obviously, there have been quite a few changes in culture, even in Ireland.


Standards are comfortable - they enable us to say I am “this” or better “this” than you because of the “standards”. But - everything we know about Druids shows a "lack of" rather than "preponderance of" standards.

Standards are like degrees and diplomas. They are ideals to which behavior and performance is held. They are anything but comfortable. I completely disagree with you about Druids having a lack of standards. They had the highest standards of behavior, study and action. This is why they were members of the skilled/noble class.


You may not like what we have to say - but you posted the question. And frankly I would rather people post honest replies to my questions than placations.

Whether I like or don't like something is not important. Truth is important to me and is absolutely necessary for one to be a Druid.

I guess I'm misunderstanding you here since it sounds to me that you are implying that I expected a dishonest answer to my questions? I can't understand why that would be so and fervently hope I am mistaken.

Searles O'Dubhain

[odubhain]

I thought I'd post some facts and useful information concerning Irish Druids and their ways so that the discussion here has some firm ground other than opinion. What follows is part of a complete review I did of The Sacred Isle, Belief and Religion in Pre-Christian Ireland by Dáthí Ó hÓgáin. The entire review was published in Henge Happenings by the Henge of Keltria Druid group.


“The Druids and their Practices”

The twenty nine pages of the book’s third chapter describe “The Druids and their Practices.” This chapter and the next chapter about the teachings of the Druids are IMO major benefits to anyone on the Druid way and reason enough to purchase this book for educational value and future reference. The major headings concerning Druidic practices are:


1. The Continental Background
2. Practitioners of the Sacred
3. The Occult Knowledge
4. The Social Role
5. Charms and Magical Power
6. Help and Harm
7. Mystical Healing
8. The Preparation of a Druid
9. Deliberate Mystification
10. Wisdom from the East
11. Women, Wisdom and War
If anyone questions you about the practices of the Druid, look here in this book first or better yet, tell them to read about them here and cite chapter, heading and page numbers for them. For present day Druids, these questions arise over and over again in discussion, arguments, questionings and challenges. The opening characterization of Druids in this chapter is that they are the institutionalized remnant of early shamanic practitioners among the Celts. This shamanic selection of intermediaries between the tribe and the unseen powers of land, sea and sky is a characteristic attributable to most Indo-European spiritual practices at one time or another. Ó hÓgáin suggests that special human beings of this type are generally selected to fulfill the role of intermediary by most societies.

The early Celtic cultures may not have had shamans and Druids by name but most probably did have religious and spiritual specialists. The earliest reference to Druids among the Celts is by Diogenes Laerties who draws on a 2nd century BCE source saying that the Celts and Galatae had seers called “druidaei and semnotheoi” among them. This is explained to mean that the term could have been in use among the Celts of Eastern Europe and Asia Minor since the least that was provided contained only priestly groups from the areas of Persia, Babylon, Chaldea, Assyria and India,

The information on the Druids functioning as priests in sacred matters is taken mainly from the writing of Posidonius or from those of Julius Caesar. The derivation of the name Druid is said to mean “Strong knowledge” or “Great Wisdom.” All authors agreed that the Druids were philosophers and wise ones among the Celts. Ó hÓgáin suggests that the Greeks and Romans confused the roles of Druids with their philosophers because among the Celts there was no distinction between the secular and the sacred. The entire world way a sacred enclosure to them. Their “wise men” were also their spiritual leaders. This is shored up by the ritual role of the Druids in the sacrifices and prophecies within Celtic society.

The great knowledge of the Druids included occult knowledge as a part of it. Knowledge that illuminates was known as imbas among the Irish Druids while prophecy could be understood from watching natural patterns such as the flight and singing of birds or listening to the speech of the waves (as Nede mac Adne did in IDT). In my own experiences of this phenomena it has seemed that the forest at night is providing music while the sunlight reflected from the waves is speaking a language all its own. Even the wind among the trees seems to have a code embedded within it that synchs to a part of the mind that is older and perhaps much wiser.

The roles of the Druids in Celtic society were not limited to the priestly functions. They also served as judges, advisors, teachers and poets. In the role of poet a magical function was to be found that could regulate behavioral and aid in enforcing laws. The Filidh were said to be able to chant charms to protect one’s belongings as well as to recover cattle. One such chant was sung three times upon the hands of the Poet and then he or she would move it across the tracks of the stolen cattle. That night a dream of revelation would show the File who had stolen the cattle.

Other charms and magical practices are detailed to the extent that they are known and presented in the Irish literature. Among these are the Druidic practices of imbas forosnai, teinm laída and dichetal do chennaibh as well as other uses of the hands, salves and potions. Not all charms or spells were intended to be helpful. Some were intended to cause harm to wrong doers. Among these, the best known are briamon smethraige and the glam díchend which are described in the texts. The power of speech was not limited to satire by the Druids and the Filidh. They also claimed to be able to influence the outcomes of events (in the Seanchus Mór the Druids are even said to have claimed that they created the world; what this means is open to debate). An instance is cited where the Druid Seancha ma Ailealla would discover whether a person was guilty or innocent of a crime. A piece of wood would be taken from a fire by Seancha and placed on the hand of the accused. If they were guilty it would stick to their palms and if innocent it would fall off.

Healing was a helpful practice of the Druids and some of their herbal lore was cited in Pliny the Elder’s Naturalis Historia. This is where the idea of Druids with golden sickles and harvesting mistletoe into while cloths is first stated in the Classical texts. It’s also the source for the idea that the Druids had magical objects known as Serpent Eggs. Pliny calls these by the name of “anguinum.” Of course, a major medical practice of the Druids was psychiatry whereby they cured or induced madness in their subjects, calmed troubled minds and prevented people from being “taken” (or being away with the fairies, so to speak). They used powders, wisps of straw and flowers, as well as draughts and potions to change the psychosomatic states of mind and being in their subjects. In this, they are not much different from the actions and treatments of modern day psychiatrists.

Education of Druids also included astrology and astronomical knowledge and musings as well as memory work that could cross connect knowledge upon many seemingly disconnected events and topics. In this study, the wisdom was often encrypted in a “dark speech” that would be confusing and mysterious to the laymen and unlearned. The Irish words “duibhe” (blackness, as in being obscured), “dorchatu” (darkness or mysterious) and “dlúithe” (compactness) all describe this dark speech as being something that was encoded and protected from the mundane.


“Cá Filidecht?” (Where is poetry?)

“Ní hansa. I ndorchaidheta.” (Not hard. It is in darkness.)

This saying mirrors the practices of the Filidh in producing poetry and prophecy from meditations and dreaming within a dark room. This is sometimes called the Bed of the Poets. Another name for such speech was Bérla na Filidh (Ó hÓgáin spells this incorrectly as bélra na filed on page 90). Ó hÓgáin suggests that this dark speech was a ‘divine language’ and that it was probably this speech used by the Druids in the instances noted by Diodorus Siculus when he wrote about them mediating between human society and the Otherworld. Other uses of encryption was Ogham which could enhance a spell, mark out a boundary, make an accusation or perform a divination.

Much of Druidic training and activity was shrouded purposefully in mystery and darkness, and carried on deep within woods, caves, enclosures and away from ordinary society. The druids deliberately mystified their practices to enhance their stature as well as to perhaps increase the impact that their actions could have upon the Celtic psyche. Colors were assigned special properties in these ritual actions and special animals and plants were used to set the rites apart form the usual.

The Druidic students of Ireland often went to schools conducted by Druids in the east. That is to say, they went to Druidic schools in Alba, Mona, Wales, Britain and Gaul. There were also schools conducted by Druids at Tara, Tlaghtga and Emain Macha. Caesar says that Britain is the main place for the schools of Druids while Nede mac Adne and Cú Chulainn studied in Alba (Britain, or Scotland).

Female Druids are said to have been reported in the literature among the Druids at Anglesey (by Tacitus), in Ireland in the prophecies of Feidhilm, and on the Continent by the prophetess Veleda. Ó hÓgáin says that women are mentioned as Druids in early Irish texts with a regularity that suggests it was not unusual in that society for women to be Druids. He also suggests that perhaps they had a separate institutional structure but offers only one citation for this position. That is a reference to the sacred flame and sanctuary of Brighid at Kildare in Ireland where only women were allowed in the sacred precinct to tend the flames and to perform the rituals (this reference is in the next chapter so I will not review it here).

I recommend the book very highly as it offers an informed synthesis of what is known about the Druids of the past. It is my opinion that knowledge of the past should be considered when evaluating current knowledge as well as any pathways to discovering new knowledge. These are the Three Druids of Partholan.

Searles O'Dubhain