Druidaria e saúde – Druidry and health

(scroll down for English version)

A Natureza é tudo – Nature is everything

Há quem se pergunta sobre a relevância ou a conexom da Druidaria com situaçons como o actual alarme sanitário provocado polo coronavírus COVID-19.

Se bem a IDG emitiu um comunicado inicial de teor mais social, é certo que desde o ponto de vista estritamente religioso podemos (e devemos) reflexionar sobre o lugar das nossas Deidades e interrogar as nossas crenças em relaçom ao tema da saúde física e sanaçom.

Repete-se muito, e nom por isso é menos importante insistirmos, que a Druidaria nom contempla nada “sobrenatural”, tal conceito nom existe, pois nada está fora da Natureza.
A Natureza é o absoluto, desde o mais pequeno elemento de construçom da realidade até o conjunto inteiro de toda existência. Nada fica fora nem é externo, e tamém nom as nossas Deidades, que operam dentro dela.

Na nossa crença as Deidades derivam da Natureza, pois nom acreditamos na criaçom exógena (eis Elas nom criam da nada). Elas e nós avançamos num constante fluir pode que mais rápido, pode que mais lento, pode que a velocidades muito desiguais, e isso explica a ordem intrínseca dentro dessa Natureza (percebemos a ordem porque formamos parte dela), onde à vez tudo fica sempre interligado.
Desta maneira na Druidaria nom existe um único deus supremo ou criador, nem conceito de salvaçom, pecado, revelaçons, milagres ou tantas outras ideias presentes noutras religions. As nossas Deidades predicam com o exemplo, mostram e ensinam esse caminho, som mestres e mestras para quem quiser acompanhar.

Isto tudo é importante na compreensom dos fenómenos naturais que se desenrolam, precisamente, dos mecanismos inerentes da Natureza e que som estudados pola ciência. De facto, a ciência é totalmente imprescindível para um melhor entendimento da sociedade, história e da Natureza e, em consequência, para um melhor conhecimento da própria Druidaria. Quanto mais preciso e definitivo o saber científico, mais precisa e acertada a nossa percepçom da realidade e, portanto, melhor entenderemos os processos que nos relacionam com o resto do Cosmos.
Nom esqueçamos que os Durbedes (Druidas e Druidesas de antano) eram, entre outras cousas, os cientistas e médicos da sua época.

Assim pois, é um mal como umha pandemia “culpa” das Deidades? Em absoluto. Nom é “culpa” de ninguém, a Natureza nom entende dessas “culpas”. Um vírus como ser vivo é mais um elemento que tem o seu momento e o seu lugar, como temos nós, e nessa dialéctica estranha age a doença contra as nossas defesas, a sua adaptaçom contra a nossa medicina, o seu proveito contra o nosso descuido ou malfazer.

Som as Deidades insensíveis ao nosso sofrimento? Nom, claro, mas a realidade é que a maioria de nós crescemos numha sociedade onde o divino disque é misericordioso, amoroso e que exige às crentes sujeiçom às suas regras em troca da concessom da sua ajuda e apoio. Na Druidaria essa troca nom acontece assim, nom seria justo, como nom o seria um mestre ou mestra dar as respostas do exame.

O Deus Endovélico /|\, sábio Senhor da Medicina e da Investigaçom, é o exemplo do estudioso perene, procurando fórmulas, encontrando soluçons. Esse é o modelo, essa é a inspiraçom que nos pode sussurrar nas nossas conversas e petiçons. Ele é luminoso, mas o seu lar pode estar no mais profundo, agochado entre as rochas, onde pode trabalhar tranquilo e aprender o que fica no escuro e nom toda a gente vê. E ainda assim, a sua porta está aberta como a do gabinete desse professor a quem ir consultar, mas que nom vai fazer a tarefa por nós.

Sim, a religiom e filosofia celta requer trabalho, esforço, onde há ajuda excepcional vinda doutros domínios aos que nom temos acesso, mas nunca “paranormal”. A Divindade tem esse nome porque assim o ganhou, e nós havemos ganhar o nosso.

Aprendamos. Amemos. Riamos.

O céu ainda nom caiu sobre as nossas cabeças.

 

[in English]

There are those who wonder about the relevance of Druidry or its connection to situations such as the current health alarm triggered by the COVID-19 coronavirus.

Although the IDG issued an initial statement with a more social approach [in Galizan only], it is true that from a strictly religious point of view we can (and must) reflect on the place of our Deities and question our beliefs in relation to the issue of physical health and healing.

We often state, yet it is important to insist on it, that Druidry does not consider anything as being “supernatural”. Such a concept does not exist, because nothing is outside Nature.
Nature is the absolute, from the smallest element in the construction of reality to the whole of all existence. Nothing stays outside or is external, not even our Celtic Deities, who operate within it.

In our belief Deities are derived from Nature, as we do not believe in exogenous creation (hence They do not create out of nothing). Them and us move forward in a constant flow that may be swifter, may be slower, may even go at very uneven speeds, yet this explains the intrinsic order within Nature – we perceive the order because we are part of it – where at the same time everything is interconnected .
Thus, in Druidry there is no single supreme god or creator, neither are there the concepts of salvation, sin, revelation, miracle or so many other ideas present in other religions. Our Deities teach by example, They show the path, They are teachers for those willing to follow on their steps.

This is all important in understanding the natural phenomena that actually unfold the mechanisms inherent in nature which are studied by science. In fact, science is absolutely essential for a better understanding of society, history and Nature and, consequently, for a better knowledge of Druidry itself. The more precise and definitive scientific knowledge, the more precise and accurate our perception of reality will be and, therefore, the better we will understand the processes that bind us to the rest of the Cosmos.
Let us not forget that the Durbedes (ancient Druids) were, among other things, the scientists and doctors or their time.

So are Deities “guilty” of an evil like a pandemic? Not at all. It is nobody’s “guilt” or “fault”, Nature does not care about that. A virus, as a living being, is yet another element that has its moment and its place, as we have, and it is in this strange dialectic where disease acts against our defenses; it is its adaptation against our medicine, its profit against our sloppiness or carelessness.

Are the Deities insensitive to our suffering? Of course not. Still, the reality is that the majority of us grew up in a society where the divine was spoken of as merciful, loving and demanding: demanding that its believers subject themselves to its laws in exchange for concessions of help and support. In Druidry such an exchange does not work like that, it would not be fair, as it would not be fair for a teacher to hand us the exam answers before it starts.

God Endovélico /|\, wise Lord of Medicine and Research, is the example of the tireless scholar, searching out formulas, finding solutions. That is the role model, that is the inspiration being whispered to us in our conversations and petitions. He is full of light, but His home could be in the deepest shadows, hidden away between the rocks, where He can work in peace, learning about the things that lurk in the dark, the things that not everyone sees. However, His door is always open, like a teacher’s office with whom we can confer, but He will surely not do the homework for us.

Yes, Celtic philosophy and religion require work and effort. We can have the most exceptional help coming from other domains we have no access to, but it is never “paranormal”. The Divinity carries that name because it was earned; likewise, we have to earn ours.

Learn. Love. Laugh.

The sky has not fallen on our heads yet.

 

Gostas da IDG? Tu podes ajudar a que este trabalho continue – Do you like the IDG? You can help us continuing our work 🙂

Do you speak English?

Are you fluent in English? Can you read Galician? If that’s the case we’d love you to help us 🙂

We are looking for volunteers(*) with excellent English language skills (native speakers or with full proficiency) to help us translate a number of our texts from Galician-Portuguese into English. We aim to substantially expand our collection of texts in English.

There will be no deadlines, but you will have to commit to do the piece(s) assigned to you within reason.

Do contact us for more details 🙂

(*) We’re afraid this is 100% volunteer work, where all we can offer is our most sincere thanks.

 

[GL] Dominas a língua inglesa? Entendes o galego? Se esse é o caso, ou conheces alguém com esse perfil, adoraríamos a tua ajuda 🙂

Estamos à procura de voluntários/as(*) com um nível excelente em inglês (falantes nativas ou com domínio absoluto) para nos ajudarem na traduçom dalguns dos nossos textos do galego ao inglês. O nosso objectivo é expandir substancialmente a nossa colecçom de textos em inglês.

Nom haverá prazos nem datas limite, mas sim pedimos compromisso sério em fazer a(s) peça(s) correspondentes dentro do razoável.

Contacta connosco para mais detalhes 🙂

(*) Muito nos tememos que isto é 100% voluntário, onde tudo o que podemos oferecer é o nosso mais sincero agradecimento.

‘And the Apalpador must come’… Will he bring you presents?

The Apalpador or Pandigueiro

As the Winter Solstice (21st December) and Noite Nai (‘Mother Night’, 24th) approach, millions of children (and not only!) eagerly await for their presents. But… who is bringing them?

It is commonly agreed that the infamous Santa Claus is a 19th century commercial and Christianised revision of a number of European tales. Most of these old stories, however, involve some sort of good-natured large bearded man bringing goods or presents, although he could sometimes be accompanied or complemented by not so benevolent creatures (see the Central European Krampus, for example).

So whether it is the Slavic Ded Moroz, the Icelandic Jólasveinarnir, the Basque Olentzero, the Scandinavian Nisse or Tomte, or the Catalan Tió, different pre-Christian celebratory figures marked the passing of the cold and rainy Solstice on a positive note.

Needless to say, along the Atlantic shores we can also find our own Galician Apalpador or Pandigueiro.

This is a figure which was almost forgotten and reduced to just some specific areas in Galicia. Yet, fortunately, it has been extensively researched and promoted since 2006, first thanks to a single individual (José André Lôpez) and shortly after thanks to the tireless work of a number of cultural associations such as PGL-AGAL, Gentalha do Pichel or Fundaçom Artábria, to name a few.

Here is a video collecting the once fading words of our Elders (‘And the Apalpador must come’ – in Galician):

Today the Apalpador is present in most Galician schools, media and shops, demonstrating that it is indeed possible to recover and preserve our ancient heritage.

The Courel Mountains, home of the Apalpador

So legend says that this giant red-bearded coalman(*) comes down from the Courel mountains and visits every house during Noite Nai. He makes sure all children are happy and well fed by gently feeling their tummies while they are asleep. Then, according to tradition, the Apalpador leaves a handful of chestnuts and maybe some small present.

Lest we forget that the chestnut is a Galician symbol for the Magusto (Samhain) period, and it is also said to be the most valued delicacy in the Além (The Beyond; The Land of the Dead). On the other hand, when presents are given these are simple, where the sentimental value is to outweigh any possible economical value.

In any case, the Apalpador is seen as an eminently positive figure, able to “bless” the household. He is the perfect embodiment of the Druidic Noite Nai, when we celebrate in community the eventual triumph of the light even in the most extreme conditions, and we gather the final strength for the harshest of all seasons.

The Apalpador is not our only popular symbol for this period, but sure is a favourite among the young ones, and that is no wonder. May he bring you joy too! 🙂

The Apalpador song (traditional):

(*) Some recollections do mention the Apalpadora, in the femenine, but they are a minority.

PS. A text about the Noite Nai will be published shortly (in Galician).

[GL] Este é um texto explicativo da figura do Apalpador em língua inglesa para todas aquelas pessoas que nom entendem o galego. Para mais informaçom em galego visite-se, por exemplo, esta ligaçom. Em breve sairá publicado o texto próprio da Noite Nai.

Gostas da IDG? Tu podes ajudar a que este trabalho continue – Do you like the IDG? You can help us continuing our work 🙂