The Five Marks of a Druid
Searles O'Dubhain
searles@summerlands.com
Sun Feb 20 17:29:17 2000
This is my reply to those who say that the Druids died and that there are *br*no longer any who can claim to be Druids in today's world: *p*Druids are like the Ogham "AE." To begin this discussion, I'd like to*br*suggest that the God of Druids has not died and is still as accessible today*br*as in ancient times.  I'd also like to suggest that the practices of Druids*br*within their cultures have changed in response to the times of the people.*br*This is to say that what we say and do, even the language, may have changed,*br*but the source is still the same.*p*Before the more left-brained among us go ballistic, might I also suggest*br*that the known yardsticks for measuring the worth of a Druid's (spiritual to*br*mental to physical) translation of this information remains the same now as*br*it was then. These yardsticks are the knowledge that is *PRESERVED* from*br*tradition, the knowledge that is clearly *PERCEIVED*, and the knowledge that*br*will most assuredly have to *WITHSTAND* the scrutiny of questioning and*br*inquiry.  Without these three forms of evaluation to aid us, no amount of*br*imbas will be sufficient to guide us.*p*I'll be the first to admit that we should all pack our bags and go home*br*if *ANY* of the following are true:*p*1. Nothing survives from the traditions of the past.*br*2. It is not possible to have a true imbas.*br*3. We do not put any of our suppositions, experiences or theories to the*br*test of truth.*br*4. We are not capable of perceiving reality in an objective and relatively*br*complete fashion through our senses and by using our minds..*br*5. There is no God of Druids*p*I maintain that Druids embrace a philosophy that is opposite each of these five points. *br*Each should be answered by the actions of a truth seeker in the modern world. Clearly *br*stated the five understandings of a Druid that address these issues are:*p*1. Much survives from the traditions of the past (and more is being*br*discovered and/or translated).*br*2. It *IS* possible to have a true imbas.*br*3. We should put *ALL* of our suppositions, experiences or theories to the*br*test of truth.*br*4. We *ARE* capable of perceiving reality in an objective and relatively*br*complete fashion through our senses and by using our minds.*br*5. There *IS* a God of Druids and a connection to the forces of Creation*p*I also assert that anyone who has accomplished or connected with the*br*positive affirmation of all of the above five points, is indeed a Druid. The*br*only question that should remain about such a person is what level of*br*Drai/ocht it is that they practice and what people it is that they*br*serve.These levels are a matter of record in the traditions of the past and*br*they are equally well judged by the Druids of the present, no matter which*br*side of death occupies the focus of their attention.*p*A Druid is represented by the Ogham "AE." Here is how the _Auraicept na*br*n-E/ces defines the qualities of AE:*p*"Fid, wood, that is, fedh AE, extent of them, since five forms of AE are in*br*existence, AE that nourishes, AE that sings, AE that sues, AE that judges*br*and AE that sits. Now AE that nourishes, i.e., while it is on the mind, and*br*AE that sings at giving it, and AE that sues while asking the reward for it,*br*and AE that considers about its greatness or its smallness, and AE that sits*br*after being paid his reward."*p*This is to say that:*p*1. There is a knowledge of what the ancient Druids did and thought.*br*2. There are techniques for discovering new Druidic information.*br*3. There is a method for evaluating the scientific and philosophical truth*br*of what we do.*br*4. We have an obligation to seek the truth beyond the awareness of the*br*world.*br*5. We are capable of connecting to spirit and deity when we find them.*p*We are each nourished by the knowledge of tradition as we find it.  We*br*all can sing the visions that we find because of our foundation in the*br*traditions.  We can choose to sue to find the truth in our new knowledge by*br*outreach and observation. We are cabable of considering its truth through*br*inquiry and evaluation.  When we have arrived at truth, we can sit in the*br*presence of our God as an equal through the connection of spirit.  *br*Another way of saying this is that we become Druids through a study of the*br*traditions, a seeking of imbas, an elevation of perception, a judgement of*br*relative truth, and a finding of spiritual truth through a mastery of the*br*three levels of knowledge.*p*If we study what Druids studied; if we seek as Druids sought; if we perceive*br*as Druids perceived; if we judge as Druids judge; and if we live within the*br*spirits and the gods as the Druids lived, then I maintain that we are*br*Druids.*p*Are there Druids here to judge the truth of it?  Were the Druids ever really*br*gone or were they just forgotten by some? Who is the God of Druids and where*br*is the connection?*p*Searles*p*