Celtic Druid Alliance Membership
Grounds for a Celtic Commom Spiritual Good
First of all, this text that we bring you today is nothing more than a trail of experiential memory that seeks to retell a path, as if it were the interpretation of a score, updating it by the breathing of its donated words. It isn’t, therefore, simply a written text, but it is a meditation about a feeling, that is, something that has been felt and thought about and that for that reason is now under the written form.
When we conceptually address the spiritual domain, invariably we face an additional obstacle: spirituality is indeed a domain of interiority, the "inside" of each one of us, which makes it difficult for any word to express it. In fact, what can be said about what a person experiences when he or she relates to the divine?
The Path of Spirituality begins precisely with the purpose of learning what it means to be a woman, a man and together to be humanity. And then? Then, one should accept his condition and assume his lacks, to be able to embrace the Path of Universal Light and aspire to the realization of the way each one of us lives is own life.
The inaccessible ideal of wisdom, in which the wise man is the only one who has the recognition, does not portray the Druidic Wisdom. To a Druid, knowledge is nothing more than a means to get to the ultimate evidence through which one can find the path to a true liberation. In this sense, a wise man is the one who has achieved an autoimmunity and by it has freed himself.
The Druidic wisdom does not refer to an analytical philosophy, closer to the current notion of science which gathers information, collects, checks, orders, and issues judgment of fact, but refers to a philosophy of essences and life.
The Druidic wisdom, more than a knowledge about something, refers to a savoir-vivre in an essential way and to a savoir-faire. It is an ethical wisdom based in a reasonable and prudent attitude. Since it is of spirituality that we talk when we refer to the Primordial Tradition, which is the practice of the constancy of love at different times, it is then a proposal, a path or a path proposal for happiness, sustained in a responsible will that can lead us to freedom. For only through a responsible will we can be free and only if we are free we can be happy.
Of the Community
However, in order to achieve a state of tending to a path of liberation, it is necessary to overcome the fears that dwell in the depths of our being. It is true that we can still not be free, but it is also true that we can be responsible. The woman and the man that compose the multiple Celtic tribes should be responsible, doing everything that depends of them as an act of assertiveness of the principles underpinning their identity.
But the affirmation of individual or group identity is and always will be a complex problem, difficult to locate and difficult to solve. Because, if on one hand it becomes fundamental in the construction of meaning and sense of belonging of an individual, group or community, inscribed in their culture, on the other hand it can also lead to sectarianism when sustained in radical and autistic attitudes of affirmation of a spiritual territory, meaning or culture of an individual, group or community, when compared to others. If we claim a territory of spiritual or cultural meaning, this does not imply that it will be necessary to minimize other senses, practices or identities.
When we assert our identity, we should not feel that only this is rooted in the Good, and that only our practice is virtuous, but it should inhabit in me the intuition that it is precisely the differences presented by other identities that make possible to reveal the best and worst in ours, and raise the level of our consciousness. But what do we affirm when we say that we like, for example, our home, our country, our meaning?
Surely we shouldn’t be saying that this feeling that we cherish regarding what we consider ours fundamental belongings has to necessarily collide with other fundamental belongings, preventing us from going to other person’s home, bringing value, picking value, and partake of this common meaning that the Primordial Tradition represents, a Tradition that unites in the difference by the construction and completion of a Common Spiritual Good. As would say Boaventura Sousa Santos, Portuguese thinker: "we have the right to be different when equality does not decharacterize us; we have the right to equality when difference makes us inferior" but, as would say Eugénio de Andrade, "it is inside you that all music becomes a flying bird"... so let it sing freely within you and take its music to all those who want to take part of a lucid, responsible and loving Celtic Spiritual Family.