As recent posts have suggested, I’ve been thinking about the topic of suffering – and how Druidry deals with suffering. It’s something we all need to be thinking about, to be honest. We’re entering a time of major change. We’ve known for decades that climate change, resource depletion, and debt posed catastrophic threats to our way of life, and we have completely failed to prepare. Life is already hard for too many people; the unpalatable truth is that it will soon get much worse.
I wrote recently about how moved I was by an article in the Guardian, in which journalist Kiran Sidhu wrote about Welsh farmer, Wilf Davies.
A Celt and a Saxon would agree that of the colour of the sea, the colour of ivy leaves, and the colour of an Ovate’s robe, two belong together and one is different. They would, however, disagree on what the two are.
I’ve been following the writing of pagan writer Rhyd Wildermuth for a while, having originally seen his name mentioned by other bloggers. Of late, Rhyd seems to have been undergoing a shift in his thinking, and one of his recent posts – The Fires of Meaning – struck a chord, and helped me to clarify a train of thought about culture, faith, and why contemporary Druidry is seemingly so ineffective in responding to the catastrophe that is facing our society.
Since I expect pushback against some of the ideas I explore here, let’s be very clear from the outset: this is an exploration of how faith in general, and Druidry in particular, can help people cope during the collapse of Western society which is indicated by the scientific evidence available to us. If you believe that Western society is in fact likely to continue much as it is today, you don’t need to read this.
In Welsh Druidry, we believe in reincarnation, and the gradual journey of the soul from Annwn, through untold incarnations in our own world of Abred, until it has become sufficiently wise to leave material incarnation behind and progress to Gwynfyd, the existence of purely spiritual life:
Iolo Morganwg was known in his own day as ‘The Bard of Liberty’. There were very good reasons for this, and I want to explore some of those reasons because they will help us to understand why he and his system are so important to us today.
I wrote this as a contribution to a discussion that’s ongoing in the members’ forums of the Druid Network. Those are private, so I thought I might post it here so that a broader audience can read it and contribute their thoughts.
Green is the colour of the Ovate, and under the sign of this colour are placed all the sciences of awen and reason and cogency, as distinct from what belongs to the principal sciences of Bardism, and all the improvement of sciences of whatever kind they may be, so that they are good. That is to say, they are assimilated to the green vegetation of the growth of earth, woods, and fields, which delights the heart and eye of those who behold them.
Barddas: The Triads of Privilege and Usage.
Iolo Morganwg was a stonemason. Most people who know anything about him could tell you that – but I suspect very few of them could tell you what it meant. Indeed, I suspect that, if pressed, people would guess it meant something like a bricklayer – a relatively unskilled manual job, of low social status.
Periodically, the OBOD forums I participate in see discussions arise about cultural appropriation.
I’ve already made my position clear on this: it annoys the heck out of me, and I get really angry at people who take elements of Welsh language and culture and casually try to redefine them turn them into something they are not – which most often seems to be a rebranded version of common pagan themes. For example, there are currently a number of people trying to treat Gwyn ap Nudd as a rebranded, touchy-feely, Cernunnos, when the extant body of myth clearly depicts him as quite different.
I’ve been thinking recently about humans and our capacity for evil, provoked in part by a post by Nimue Brown: What Does It Mean to Unpeel a Monster?
There are, perhaps, two kinds of evil people. There are those who are driven by their animal nature; this is the evil caused by lust, anger, desire, and the like. Then there are those whose higher nature has become corrupt. They have come to believe that they know how to make the world perfect. Unfortunately, this usually means eliminating those of their fellow humans – and elements of nature – who fail to be perfect.