Post by jadedsage on Feb 29, 2004 0:01:52 GMT -5
Composed by: Erynn Rowan Laurie, Aedh Rua O'Morrighu, John Machate, Kathryn Price Theatana, Kym Lambert ní Dhoireann, ed. by Erynn Rowan Laurie
Email: inisglas@seanet.com
History
The idea of reconstructionist Pagan religions has been around since at least the mid 1970s and is discussed in Margot Adler's 1979 edition of Drawing Down the Moon. Some organizations, like ADF, have been doing reconstruction work for many years, but their focus was never purely or particularly Celtic.
Many individuals were in dialogue about what constituted genuine early Celtic religion and spirituality, and how to educate others about the differences between Wicca and the various forms of Celtic Paganism. These discussions initially took place in Pagan publications and around the fire at Pagan gatherings starting in the early 1980s. With the growth of the internet, dialogue on PODSnet Celtic, the GEnie network, Celtic-L and other online forums became the critical factor leading to a rapid spread of information after 1989. The phrase Celtic Reconstructionist (CR) began to gain common use during 1992 and 1993 to describe individuals who were trying to understand, research, and re-create an authentically Celtic path for modern Pagans.
With the founding of the Nemeton-L email list for Celtic Pagans and Druids in 1994, the movement began to coalesce, bringing together individuals from all over the globe. Each person brought their own visions to this and the other forums that were subsequently formed. Groups began to come together locally, and eventually national organizations began to be founded on these principles. Articles were written and archived and information was freely shared.
Most of the founders of CR came from Wiccan backgrounds, with influences from ADF, Keltria, and other similar groups. Together and separately, they researched texts, studied Celtic languages, did meditations and spirit journey work, wrote poetry and articles, and worked to gather enough material to create the groundwork for a modern Celtic tradition that respects the ancient sources while rejecting those components of early Celtic religions that are inappropriate for modern worshippers, such as human sacrifice, slavery, and other strongly patriarchal elements of those early societies. Ethical concepts were sought out, sorted through for relevance, and applied to daily lives.
Because of the limited nature of source material on Celtic tribal Paganism, these people also took inspiration from other cultures to help try to fill in the holes for building ritual and community. Norse research, village Hinduism and puja practices, ecstatic traditions like Voudon and Umbanda, and animist tribal religions were examined for similarities to what appeared in the primary and secondary sources on Celtic religions. The works of Sean Ó Tuathail were instrumental for many in this building movement, rejecting a four-element model and proposing a Three Realms cosmology consisting of the triad of Land, Sea and Sky. His phrase, An Thríbhís Mhòr (the great triple spiral) came into common use to refer to the three realms.
At this writing (July 2003) there are active groups and individuals on the net, and a number of online forums for discussion, though some of those are rather small. The Nemeton-L list continues to be a major resource for the CR communities. The Imbas website archives many important formative articles on CR and other similar traditions.
CR makes no claims to being a True and Authentic Survival of any Celtic tradition. We acknowledge fully and openly that what we practice are a set of modern creations, based in and inspired by early Celtic beliefs. We follow our inspiration while remaining as true as we can to the guidelines we find in early texts, the work of scholars and archaeologists, and the practical aspects of what works well for us. CR is a constantly growing and evolving path, seeking learning, mystic and ecstatic experience, and the intense life of the spirit.
Core beliefs
Our path is polytheist and animist. We believe there are many deities and that they are separate entities worthy of worship. We believe that the ancestors and land/nature spirits are also individual entities worthy of recognition, petition and reverence. These entities exist on a continuum and are not separate groups firmly divided into categories. Most CR's believe that deities and spirits are active in the world and their personal lives, influencing them and responding to prayer, offerings and sacrifice. We believe the world is inspirited. Some believe that not just animals and trees have souls, but that mountains, streams, holy wells and other natural phenomena have spirits as well. Some believe that created objects can be imbued with spirit. Individuals and groups frequently follow one or more deities that they consider special or tutelary, or particularly linked with their region or their focus of activities. Many individuals dedicate themselves to one or more patron/matron deities.
Celtic deities are the primary focus of our worship. While many CR folk worship other deities from other cultures, they are usually worshipped separately and in formats considered culturally appropriate to those deities. CR practitioners rarely mix and match deities or spirits from different cultures -- even different Celtic cultures -- in the same ritual. If it happens, it is always with respect for each culture and deity involved. All deities are respected, but not all are worshipped. Consistent with the belief that deities have individual desires and personalities, CR's attempt to avoid calling upon or working with deities together who are seen as actively at odds with one another in the lore. CR's feel that while worship is appropriate, groveling before deity is not. Our deities demand personal responsibility and that we act from a position of strength and self-respect.
Many CR's see the cosmos in terms of three realms of Land, Sea, and Sky. Others map an Underworld, Middleworld, and Upperworld onto their understanding of cosmology. Still others use the concept of an Otherworld or Otherworlds which coexist with this one. All of these Otherworlds are considered real and accessible to those with appropriate skills. In all of these approaches, fire plays a different role than in mainstream Neo-Paganism and Wicca. Fire, particularly fire arising from water, can be seen to symbolize imbas or awen -- divine inspiration. Some see it as the central pivot upon which the cosmos turns -- a spiritual equivalent to the world tree.
A world tree is seen as the center of the cosmos, upon which the various worlds are suspended or through which it grows. This tree can be physically represented as either a real tree, or as a pole which may also be considered the centerpost or roof-tree of a ritual area or one's home.
Deity and spirit are seen as being similar to humanity in that they have moods, wants and desires, and that they are not necessarily all good and loving at all times. That there are dangers in the spirit world is acknowledged and accepted. Offerings are sometimes given as appeasements as well as gifts to these beings.
When "elements" are discussed or used in ritual (and not every CR uses them), the numbers vary from seven to eleven or more, based on a concept of different aspects of the physical natural world as "elements." Physical phenomena such as rain, sun, clouds, plants, stones, soil, sea, wind, and others are our "elements" and are sometimes equated with parts of the body or philosophical concepts important in the lore as laid out in some of the primary source materials. Sun, for instance, is sometimes equated with the face, stars with the eyes, cloud with mind or thought, and plants with hair. This said, most of CR has little use for correspondence charts, finding that the universe is organic and doesn't fit well into grid boxes.
In Irish and Scottish branches of CR, the body is seen to have an internal energy structure that is modeled as three cauldrons within that provide and process energy and inspiration from the deities. The state of the cauldrons in one's body may be reflected in physical health or emotional state. Healing and meditational work are often done with these cauldrons.
Men and women are equal in power and capacity for leadership within CR. Both will be found in roles as researchers, scholars, clergy, warriors, craftspeople, household or tribal leaders, and every other part of CR. Gods and Goddesses are all given reverence, the emphasis varying by individual and group. Some groups and individuals, including the various Brighid Orders, focus only on Goddesses. CR has full and equal participation by sexual minorities -- many of its founders and thinkers are gay, lesbian, bisexual or transgendered. Feminism is seen by many as a vital component in their philosophy, practice and personal work.
Though many people of Celtic ancestry are drawn to CR, being of Celtic descent is not required. We give respect to all of our ancestors and teachers, whether or not they were Celts. Many of us have non-Celtic ancestors, or no Celtic ancestry at all, but we all acknowledge the early Celtic peoples as spiritual ancestors on our individual quests. Knowing that humanity originated on the African continent, we believe that we are all of one blood, all one human family. CR as a whole is strongly anti-racist and welcomes people of all races, ethnicities and colors who wish to follow Celtic deities in a CR style.
Email: inisglas@seanet.com
History
The idea of reconstructionist Pagan religions has been around since at least the mid 1970s and is discussed in Margot Adler's 1979 edition of Drawing Down the Moon. Some organizations, like ADF, have been doing reconstruction work for many years, but their focus was never purely or particularly Celtic.
Many individuals were in dialogue about what constituted genuine early Celtic religion and spirituality, and how to educate others about the differences between Wicca and the various forms of Celtic Paganism. These discussions initially took place in Pagan publications and around the fire at Pagan gatherings starting in the early 1980s. With the growth of the internet, dialogue on PODSnet Celtic, the GEnie network, Celtic-L and other online forums became the critical factor leading to a rapid spread of information after 1989. The phrase Celtic Reconstructionist (CR) began to gain common use during 1992 and 1993 to describe individuals who were trying to understand, research, and re-create an authentically Celtic path for modern Pagans.
With the founding of the Nemeton-L email list for Celtic Pagans and Druids in 1994, the movement began to coalesce, bringing together individuals from all over the globe. Each person brought their own visions to this and the other forums that were subsequently formed. Groups began to come together locally, and eventually national organizations began to be founded on these principles. Articles were written and archived and information was freely shared.
Most of the founders of CR came from Wiccan backgrounds, with influences from ADF, Keltria, and other similar groups. Together and separately, they researched texts, studied Celtic languages, did meditations and spirit journey work, wrote poetry and articles, and worked to gather enough material to create the groundwork for a modern Celtic tradition that respects the ancient sources while rejecting those components of early Celtic religions that are inappropriate for modern worshippers, such as human sacrifice, slavery, and other strongly patriarchal elements of those early societies. Ethical concepts were sought out, sorted through for relevance, and applied to daily lives.
Because of the limited nature of source material on Celtic tribal Paganism, these people also took inspiration from other cultures to help try to fill in the holes for building ritual and community. Norse research, village Hinduism and puja practices, ecstatic traditions like Voudon and Umbanda, and animist tribal religions were examined for similarities to what appeared in the primary and secondary sources on Celtic religions. The works of Sean Ó Tuathail were instrumental for many in this building movement, rejecting a four-element model and proposing a Three Realms cosmology consisting of the triad of Land, Sea and Sky. His phrase, An Thríbhís Mhòr (the great triple spiral) came into common use to refer to the three realms.
At this writing (July 2003) there are active groups and individuals on the net, and a number of online forums for discussion, though some of those are rather small. The Nemeton-L list continues to be a major resource for the CR communities. The Imbas website archives many important formative articles on CR and other similar traditions.
CR makes no claims to being a True and Authentic Survival of any Celtic tradition. We acknowledge fully and openly that what we practice are a set of modern creations, based in and inspired by early Celtic beliefs. We follow our inspiration while remaining as true as we can to the guidelines we find in early texts, the work of scholars and archaeologists, and the practical aspects of what works well for us. CR is a constantly growing and evolving path, seeking learning, mystic and ecstatic experience, and the intense life of the spirit.
Core beliefs
Our path is polytheist and animist. We believe there are many deities and that they are separate entities worthy of worship. We believe that the ancestors and land/nature spirits are also individual entities worthy of recognition, petition and reverence. These entities exist on a continuum and are not separate groups firmly divided into categories. Most CR's believe that deities and spirits are active in the world and their personal lives, influencing them and responding to prayer, offerings and sacrifice. We believe the world is inspirited. Some believe that not just animals and trees have souls, but that mountains, streams, holy wells and other natural phenomena have spirits as well. Some believe that created objects can be imbued with spirit. Individuals and groups frequently follow one or more deities that they consider special or tutelary, or particularly linked with their region or their focus of activities. Many individuals dedicate themselves to one or more patron/matron deities.
Celtic deities are the primary focus of our worship. While many CR folk worship other deities from other cultures, they are usually worshipped separately and in formats considered culturally appropriate to those deities. CR practitioners rarely mix and match deities or spirits from different cultures -- even different Celtic cultures -- in the same ritual. If it happens, it is always with respect for each culture and deity involved. All deities are respected, but not all are worshipped. Consistent with the belief that deities have individual desires and personalities, CR's attempt to avoid calling upon or working with deities together who are seen as actively at odds with one another in the lore. CR's feel that while worship is appropriate, groveling before deity is not. Our deities demand personal responsibility and that we act from a position of strength and self-respect.
Many CR's see the cosmos in terms of three realms of Land, Sea, and Sky. Others map an Underworld, Middleworld, and Upperworld onto their understanding of cosmology. Still others use the concept of an Otherworld or Otherworlds which coexist with this one. All of these Otherworlds are considered real and accessible to those with appropriate skills. In all of these approaches, fire plays a different role than in mainstream Neo-Paganism and Wicca. Fire, particularly fire arising from water, can be seen to symbolize imbas or awen -- divine inspiration. Some see it as the central pivot upon which the cosmos turns -- a spiritual equivalent to the world tree.
A world tree is seen as the center of the cosmos, upon which the various worlds are suspended or through which it grows. This tree can be physically represented as either a real tree, or as a pole which may also be considered the centerpost or roof-tree of a ritual area or one's home.
Deity and spirit are seen as being similar to humanity in that they have moods, wants and desires, and that they are not necessarily all good and loving at all times. That there are dangers in the spirit world is acknowledged and accepted. Offerings are sometimes given as appeasements as well as gifts to these beings.
When "elements" are discussed or used in ritual (and not every CR uses them), the numbers vary from seven to eleven or more, based on a concept of different aspects of the physical natural world as "elements." Physical phenomena such as rain, sun, clouds, plants, stones, soil, sea, wind, and others are our "elements" and are sometimes equated with parts of the body or philosophical concepts important in the lore as laid out in some of the primary source materials. Sun, for instance, is sometimes equated with the face, stars with the eyes, cloud with mind or thought, and plants with hair. This said, most of CR has little use for correspondence charts, finding that the universe is organic and doesn't fit well into grid boxes.
In Irish and Scottish branches of CR, the body is seen to have an internal energy structure that is modeled as three cauldrons within that provide and process energy and inspiration from the deities. The state of the cauldrons in one's body may be reflected in physical health or emotional state. Healing and meditational work are often done with these cauldrons.
Men and women are equal in power and capacity for leadership within CR. Both will be found in roles as researchers, scholars, clergy, warriors, craftspeople, household or tribal leaders, and every other part of CR. Gods and Goddesses are all given reverence, the emphasis varying by individual and group. Some groups and individuals, including the various Brighid Orders, focus only on Goddesses. CR has full and equal participation by sexual minorities -- many of its founders and thinkers are gay, lesbian, bisexual or transgendered. Feminism is seen by many as a vital component in their philosophy, practice and personal work.
Though many people of Celtic ancestry are drawn to CR, being of Celtic descent is not required. We give respect to all of our ancestors and teachers, whether or not they were Celts. Many of us have non-Celtic ancestors, or no Celtic ancestry at all, but we all acknowledge the early Celtic peoples as spiritual ancestors on our individual quests. Knowing that humanity originated on the African continent, we believe that we are all of one blood, all one human family. CR as a whole is strongly anti-racist and welcomes people of all races, ethnicities and colors who wish to follow Celtic deities in a CR style.
