Druidic beliefs!
Druidic beliefs vary widely, and there is no set dogma or belief system followed by all adherents.
Druid perceptions of the divine tend to be complex, and subject to change as the individual Druid learns and grows. Most Druids identify with more than one theological category: 64% of Druids identify as animists; 49% of Druids identify as soft polytheists, 37% of Druids identify as pantheists, 15% of Druids identify as hard polytheists, 7% of Druids identify as monotheists; 7% are agnostic; and 2% identify as atheists.
Druidry is the sole religious or spiritual path for 54% of world Druids; the other 46% practice Druidry concurrently with one or more other religions traditions. The most common, concurrently practiced religious traditions reported among Druids were Buddhism, Christianity, shamanistic traditions, Witchcraft/Wicca, northern traditions, Hinduism, Native American traditions, and Unitarian Universalism.
63% of world Druids identify as either Pagan or Heathen, in addition to identifying as Druids; 37% of Druids reject both of these labels.
Some Druids draw upon the legends surrounding King Arthur. One of the clearest links between Arthuriana and Druidry is through the Loyal Arthurian Warband, a Druidic group in Britain that employs Arthurian symbolism as part of its environmental campaigns.
Nature-centered spirituality
Druidry has been described as a nature venerating movement. Druidry conceives of the natural world as being imbued with spirit, and thus regard it as alive and dynamic.
89% of world Druids practice nature connection, along with some form of environmental stewardship work. Nature connection involves spending time alone in nature, while maintaining a full sensory and spiritual awareness of whatever or whoever may be near by. Environmental stewardship work extends this connection through acts of reciprocity. Druids regularly participate in activities such as restoring native ecosystems, creating wildlife habitats, growing organic food crops, composting, installing solar or wind power systems, and changing personal consumption habits to protect the natural environment from damage. Many Druids are also involved in environmental activism, acting to protect areas of the natural landscape that are under threat from development or pollution.
Druids are generally critical of mainstream society, regarding it as being "governed by consumerism, environmental exploitation and the supremacy of technology." In contrast to this, Druids seek to establish a way of living that they regard as being more "natural". Through seeking a connection with nature, Druids pursue a sense of "cosmic belonging".
Theology
"Grant O Goddess, thy protection
and in protection, strength
and in strength, understanding
and in understanding, knowledge
and in knowledge, the knowledge of justice
and in the knowledge of justice, the love of it
and in the love of it, the love of all existences
and in the love of all existences, the love of Goddess and all Goodness"
"The Druid's Prayer", after Iolo Morganwg.
By the end of the 19th century, Druidry was described as a "monotheistic philosophical tradition". Druidry is now often described as polytheistic, although there is no set pantheon of deities to which all Druids adhere. Emphasis is however placed on the idea that these deities predate Christianity. These deities are usually regarded as being immanent rather than transcendent. Some practitioners express the view that the real existence of these deities is less important to them than the impact that said belief has on their lives.
With the increase in polytheistic Druidry, and the widespread acceptance of Goddess worship, "The Druid's Prayer", which had been originally written in the 18th century by Druid Iolo Morganwg and emphasises the unity of the supreme Deity, had the word "God" replaced with "Goddess" in common usage.
Some Druids regard it as possible to communicate with various spirits during ritual. Certain Druids in Ireland have for instance adopted belief in the Sí, spirits from Irish folklore, into their Druidic system, interpreting them as elementals. They have adopted the folkloric belief that such spirits are repelled by iron and thus avoid bringing iron to their rituals, so as not to scare spirits away.
Awen
Awen is a concept of spirit or divinity in Druidry, which inspires poetry and art, and is believed to be a "flowing spirit" given by the Deity, which can be invoked by the Druid. In many Druidic rituals, Awen is invoked by either chanting the word "Awen" or "A-I-O" three times, in order to shift the consciousness of the participants involved. The word "Awen" derives from the Welsh and Cornish terms for "inspiration".
Ancestor veneration
A connection with ancestors is important in Druidry. In some recorded examples, Druids regard the "ancestors" as an amorphous group, rather than as a set of named individuals. The Druidic concept of ancestry is that of "ancestors of the land", rather than the "ancestors of the blood" venerated by some Heathen groups; they perceive a spiritual connection, rather than a genetic one, as being important. Emphasising ancestors gives practitioners a sense of an identity which has been passed down from the past over the course of many centuries.
Ancestor veneration leads many to object to the archaeological excavation of human remains and their subsequent display in museums. Many have organised campaigns for their reburial. For instance, in 2006, a neo-Druid called Paul Davies requested that the Alexander Keiller Museum in Avebury, Wiltshire rebury their human remains, and that storing and displaying them was "immoral and disrespectful". Criticism of this view has come from the archaeological community, with statements like "no single modern ethnic group or cult should be allowed to appropriate our ancestors for their own agendas. It is for the international scientific community to curate such remains."
Druid perceptions of the divine tend to be complex, and subject to change as the individual Druid learns and grows. Most Druids identify with more than one theological category: 64% of Druids identify as animists; 49% of Druids identify as soft polytheists, 37% of Druids identify as pantheists, 15% of Druids identify as hard polytheists, 7% of Druids identify as monotheists; 7% are agnostic; and 2% identify as atheists.
Druidry is the sole religious or spiritual path for 54% of world Druids; the other 46% practice Druidry concurrently with one or more other religions traditions. The most common, concurrently practiced religious traditions reported among Druids were Buddhism, Christianity, shamanistic traditions, Witchcraft/Wicca, northern traditions, Hinduism, Native American traditions, and Unitarian Universalism.
63% of world Druids identify as either Pagan or Heathen, in addition to identifying as Druids; 37% of Druids reject both of these labels.
Some Druids draw upon the legends surrounding King Arthur. One of the clearest links between Arthuriana and Druidry is through the Loyal Arthurian Warband, a Druidic group in Britain that employs Arthurian symbolism as part of its environmental campaigns.
Nature-centered spirituality
Druidry has been described as a nature venerating movement. Druidry conceives of the natural world as being imbued with spirit, and thus regard it as alive and dynamic.
89% of world Druids practice nature connection, along with some form of environmental stewardship work. Nature connection involves spending time alone in nature, while maintaining a full sensory and spiritual awareness of whatever or whoever may be near by. Environmental stewardship work extends this connection through acts of reciprocity. Druids regularly participate in activities such as restoring native ecosystems, creating wildlife habitats, growing organic food crops, composting, installing solar or wind power systems, and changing personal consumption habits to protect the natural environment from damage. Many Druids are also involved in environmental activism, acting to protect areas of the natural landscape that are under threat from development or pollution.
Druids are generally critical of mainstream society, regarding it as being "governed by consumerism, environmental exploitation and the supremacy of technology." In contrast to this, Druids seek to establish a way of living that they regard as being more "natural". Through seeking a connection with nature, Druids pursue a sense of "cosmic belonging".
Theology
"Grant O Goddess, thy protection
and in protection, strength
and in strength, understanding
and in understanding, knowledge
and in knowledge, the knowledge of justice
and in the knowledge of justice, the love of it
and in the love of it, the love of all existences
and in the love of all existences, the love of Goddess and all Goodness"
"The Druid's Prayer", after Iolo Morganwg.
By the end of the 19th century, Druidry was described as a "monotheistic philosophical tradition". Druidry is now often described as polytheistic, although there is no set pantheon of deities to which all Druids adhere. Emphasis is however placed on the idea that these deities predate Christianity. These deities are usually regarded as being immanent rather than transcendent. Some practitioners express the view that the real existence of these deities is less important to them than the impact that said belief has on their lives.
With the increase in polytheistic Druidry, and the widespread acceptance of Goddess worship, "The Druid's Prayer", which had been originally written in the 18th century by Druid Iolo Morganwg and emphasises the unity of the supreme Deity, had the word "God" replaced with "Goddess" in common usage.
Some Druids regard it as possible to communicate with various spirits during ritual. Certain Druids in Ireland have for instance adopted belief in the Sí, spirits from Irish folklore, into their Druidic system, interpreting them as elementals. They have adopted the folkloric belief that such spirits are repelled by iron and thus avoid bringing iron to their rituals, so as not to scare spirits away.
Awen
Awen is a concept of spirit or divinity in Druidry, which inspires poetry and art, and is believed to be a "flowing spirit" given by the Deity, which can be invoked by the Druid. In many Druidic rituals, Awen is invoked by either chanting the word "Awen" or "A-I-O" three times, in order to shift the consciousness of the participants involved. The word "Awen" derives from the Welsh and Cornish terms for "inspiration".
Ancestor veneration
A connection with ancestors is important in Druidry. In some recorded examples, Druids regard the "ancestors" as an amorphous group, rather than as a set of named individuals. The Druidic concept of ancestry is that of "ancestors of the land", rather than the "ancestors of the blood" venerated by some Heathen groups; they perceive a spiritual connection, rather than a genetic one, as being important. Emphasising ancestors gives practitioners a sense of an identity which has been passed down from the past over the course of many centuries.
Ancestor veneration leads many to object to the archaeological excavation of human remains and their subsequent display in museums. Many have organised campaigns for their reburial. For instance, in 2006, a neo-Druid called Paul Davies requested that the Alexander Keiller Museum in Avebury, Wiltshire rebury their human remains, and that storing and displaying them was "immoral and disrespectful". Criticism of this view has come from the archaeological community, with statements like "no single modern ethnic group or cult should be allowed to appropriate our ancestors for their own agendas. It is for the international scientific community to curate such remains."
