Tradition
Return to DiscussionsFollowing is an article I wrote a number of years ago regarding the Pagan tradition to which I belong:
The Celt-Gael Tradition
History
Our roots are lost in antiquity if you define antiquity as probably sometime after 1893 and the formation of the Gaelic League. The Gaelic League revitalized the culture of Ireland with its emphasis on education, language, history, literature and sports
Given the Irish penchant for mysticism, even within Catholicism, it is not surprising that the cultural resurgence had an effect on religious practices and small groups attempted to revive the old Pagan traditions. But where to start? Practices the church defined as Pagan had degenerated into simple superstition, but even these sometimes had a core going back to Pagan times. Many of the old mythological stories spoke of Gods and Goddesses, some of whom were still recognizable in their Christianized aspects. After all, wasn't St. Brigit just Brighid in a different form? And didn't the Irish feel emotionally that Mary was more akin to a Goddess than simply the Mother of God?
Based on these emotions and scant facts, and using the Tatha D Dnaan as a base line, basic beliefs and practices were defined and implemented.
During the period from the late 1890s to the 1920s this new religious form thrived in a small way, less than 1% of the population knowing of it and an even smaller portion of this practicing it. After the 20s, with the move from an agricultural to a more urbanized population, it was in danger of disappearing entirely. In the late 50s and early 60s and the so-called occult explosion some of the remnants of this religious movement began to revitalize it. They didn't define themselves as a Tradition until fairly recently. With the proliferation of descriptive Traditions it was decided to adopt the designation of Celt-Gael. We are neither a large nor a major force in Paganism, but frequently cooperate with other Pagan Traditions in areas of common interest.
Basic Beliefs
Unlike many Traditions which are based on Matriarchy or Duality, our beliefs are based on Triplicities, working within the framework of a quadruplicity. As we have no creation myth, we consider the Godhead as unknown but forming the first triad with the God and Goddess. We define Them with the normal correspondences; however, these are mutable- for example, the Goddess is frequently projective rather than always receptive.
Dnu is our Mother Goddess, Bile our Father God. They are considered the progenitors of both Gods and Humankind. Our pantheon is that of the Tatha D Dnaan, many of whom were triple aspected. On the physical plane, the quadruplicity within which they manifest are the four directions, four elements, four hallows of the D Dnaans. Again a triplicity appears as the original Celtic elements were defined as Land, Sea and Sky. The fifth element, Spirit, was considered as immanent and all-encompassing. The Gaelic word "cige province" also translates as "fifth". The five mystical provinces are illustrated well by the equal-armed Celtic cross showing the quadruplicity integrated into the circle representing Spirit which touches and encompasses them all, or the quadruplicity emanating from the center representing spirit with the circle representing the physical world. Both interpretations are current within the Tradition. Though we work through a co-equal and complementary God and Goddess or various members of the pantheon, the existence of the primary Godhead force is always acknowledged.
Practices
Originally only the festivals of Smhain, Imbolc, Bealtaine and Lghnasadh were recognized, but some elements now recognize and celebrate the solstices and equinoxes. We follow the Celtic year, beginning at Smhain, and the Celtic day, from sunset to sunset.
Unlike most Wiccans and many other Pagans, we do not ascribe to the Wiccan Rede. We feel that most actions, even those done with the best of intentions, could have a negative spin-off somewhere for someone. Thus it does not form a part of our liturgy which stresses personal responsibility.
We are, I suppose, partially initiatory in nature. Though a personal commitment is all that is really required, most people prefer a formal and ritualized ceremony and this is available to them. Training is continuous, but is not degree-driven. Our internal hierarchy is simple a priest and a priestess. Our rituals are participatory with different functions assigned with a view to giving people an opportunity to gain experience in different areas. The priest and priestess are elected from those eligible (i.e., trained and knowledgeable) for an initial term of a year and a day, at which time it is formalized until such time as they wish to step down. They can be removed if the Coven wishes, but I have never heard of an instance of this happening. In addition to leading and guiding the Coven, their responsibilities include education, personal counseling if requested, and overseeing rites of passage such as births, deaths, handfastings, etc. They are also the primary contact between the coven and other Pagans, or religious groups such as multifaith gatherings or projects.
We are not eclectic in our practices. We are ecumenical in that we occasionally visit Covens of other Traditions and even participate in minor roles if requested to do so and we welcome those of other Traditions in our Circles. Our creation of sacred space is similar to that of other traditions. It consists of a recognition of the four mystical cities of the D Dnaan and their identification with the specific God/Goddess and Hallow associated with each. This is followed by various consecrations and the casting of the Circle. The Rulers (God/Goddess) associated with each direction are invited to join with us in our rites followed by lighting of the altar candles and an invitation to the Celt-Gael God and Goddess. The work of the evening take place and the Circle is opened but not dismissed as it is considered to be a place of communication ie: Let it be for us a world between worlds and a time between times, May it be a sacred space wherein we may meet and commune with our Gods and with our brothers and sisters.
We use a container of earth, a crystal or both to mark the north, incense at the east, fire candle south and a bowl, glass or chalice of water at the west. Our most common altar layout is a central Sila na Gig** (Sheila na Gig) flanked by a God and Goddess figure and a God and a Goddess candle flanking them to the north. A cauldron is placed to the north of the altar. Different Covens add to this basic arrangement in accordance with their wishes and aesthetic tastes. We also normally decorate our Sacred Space and altar with flowers, pine cones or boughs, etc., depending on the season.
**As an explanation, this figure is considered to be Goddess figure by most but prehistoric figures normally showed a Mother Goddess with large breasts whereas the Sila has none but does have a prominent vagina which is being held open in the posture of giving birth. To us this graphically represents the unknown Godhead giving birth to the God and Goddess.
Of course, these practices differ considerably from that of our original history and are more sophisticated and ritualized. The original meeting places were clearings within groves, usually with a central fire. The idea of a Circle or Circle-casting was unknown. The directions were recognized, but it was considered that otherworld forces were "just there". The attribution of fire as an element of the South is also an idea that developed later. Prior to this, the South was considered as the domain of the Goddess from Bealtaine to Smhain, as the North was considered the domain of the God from Smhain to Bealtaine.
The staff was the emblem of the priest, the sword that of the champion, now combined in the person of the priest. The cauldron was the emblem of the priestess.
I'm afraid the original hierarchy was rather paternalistic, yet the importance of the priestess was radical for that time period. In practice she was co-equal with the priest and her function frequently exceeded his in perceived value to the group. In addition to being the priestess of Dnu, she was responsible for all teaching and training.
The heroic traditions of the Gaels and especially the Tuatha D Dnaan were of great importance as was their interaction with the otherworld. Recitation of the legends and mythologies was an important part of each gathering. Cakes and wine usually took the form of a full meal, each person reserving a portion as an offering to the Gods.
Philosophically, their thoughts corresponded in many respects with that of other Pagans. They recognized the immanence of divinity in all of creation and identified closely with the cycles of nature. They intuitively felt the overlapping of the otherworld with ours and developed means of interacting with it. High magic was completely foreign, but they did practice some sympathetic magic and were in some respects shamanistic. Total responsibility was a basic tenet responsibility to oneself, the group and the Gods. The belief in an afterlife took the form of a period of time in the otherworld followed by rebirth.
I feel that these beliefs, combined with a recognition of the many Celtic aspects of Wicca as it then existed, led to some ritual borrowings. Coupled with a willingness to change, to adopt new ideas and practices; to alter much to retain the viability they were losing, with the opportunity to grow and to learn is laudatory.
Does the original entity still exist? Possibly I don't know. When I was initiated in 1962 I was told that not all had come over, but as it was such a small remnant it is doubtful. If so, I wish them Bright Blessings in their chosen path and the knowledge that they are respected and not forgotten by their spiritual descendants.
THE FUTURE
The Celt-Gael will not be a large or major Tradition. Our numbers will remain small, but our future is bright. Although we may be considered traditionalist in our personal approach and practices, we fully recognize that the growth of Paganism as a whole is beneficial. We find it exciting to explore new ideas and feel the energy and enthusiasm being engendered by the young Pagans of today. Yes, there is misinformation and misconception being spread due to the ease of communication and uninformed 'experts', but the main thrust seems to be very positive. I am astounded by both the older and the extrapolated knowledge demonstrated by many of our young people and envy them the freshness of their approach. I have read deeply profound writings by people as young as 16 or 17. They are the future of Paganism and it behooves us to help them in any way we can. We can guide and advise them but never limit them. If some adopt our Tradition as their chosen path, they will be welcome and if at some time our Tradition changes because of them so be it. We've changed before and evolution is good. Yes, the future for our Tradition and for Paganism as a whole is very bright indeed.