Druidry:
This is a simple meal blessing written by one of our members and designed to bless the source of provision, the provider and the provision. It was also composed to recognize the relationships between things and how those things function according to one another.

Bless the hunter and the hunted, the field and the fruit, the hands and the harvest.

Ethics/morality:
The triad translated below demonstrates a view of what is required in order to make a good judgment.  First a judge should be wise which comes from several factors such as experience and good ethical training. Secondly a judge should have the ability to see issues in a perceptive way that looks deeply into the situation. A judge should also have a thorough knowledge of the area in which the judgment is being made. Of these three areas one is very specialized, the area of knowledge is specialized and knowledge should be relative to the area in which the issue is being examined .A legal judgment is best made by a person educated in law, a medical judgment is best made by a person trained in medicine, a structural judgment in a building is best made by an engineer, an ethical judgment is best made by a philosopher. The area of penetration is more general and has to do with habits of good observation skills and information gather skills. Also a more general skill is wisdom which has to do with good thinking skills and habits of mind and how one assembles and processes information.

Three things which judgment demands: wisdom, penetration, knowledge.

Myth:
A great deal of myth concerns itself with the subject of the establishment of order and this order is a concept which we know as cosmos and that which is beyond the cosmic system of order is known as chaos. Some people confuse the concept of chaos with the concept of evil which is an unfortunate mistake since chaos does not equate with evil and is simply that which is beyond or outside of cosmos and is often describes as wild or raw representing the untouched or uncooked. Chaos represents the potential from which cosmos is created through the taming or clearing of wildness and the cooking of the raw. The gods are often the initial establishers of order and continue to protect that order and periodically renewing the cosmos. Heroes are in the myths as protectors of order and they defend against disruption from both the outside and from within.
The monstrous is another aspect of this activity and represents those who threaten to disrupt and destroy the system of order and so endanger the cosmos. There are two types of monster, the monster which comes from the outside and the monster from within. The monster from the outside is generally fought in battle and defeated by a hero. The monster from the inside is someone who has turned against order and has become a threat to cosmos. These monsters from within are often brought to justice or cured in some way and so that they return to the balanced state and often continue to live among the people. Heroes and protectors are often those who can easily traverse wildness and domesticity such as the warriors who live in the wilds part of the year or who go raiding. Some heroes are always seen to contain within them the potential for monstrosity and it is this potentially monstrous nature which gives them their strength.
Good and evil as they often tend to be conceived of today as dualistic states of being simply do not exist in ancient Celtic mythology. What we see is an idea of a duality of cosmos and chaos representing order and beyond order respectively. We also see a duality of action with right action being that which promotes and maintains order and wrong action being that which threatens and disrupts order. We see on one side of this duality justice and heroism as concepts for maintaining and defending order and on the other side of the duality we see monstrosity and monsters as that concept of the disruption of order and those who threaten or disrupt order.

Cosmology/Theology:
Ontology is an area of philosophy which concerns itself with the very concept of being and what it means to exist. When ontological investigation is applied to the study of cosmology the questions raised concern the nature of the existence of the world or of worlds. When this sort of ontological investigation is applied to the cosmologies (conceptual structure of the world) of ancient Celtic peoples we are specifically looking through customs and myths in order to better understand the parameters in which the various Celtic realms or worlds were believed to exist. Some of the concepts being investigated lead us to ask questions such as: Did ancient Celtic peoples believe that the various worlds had physical existence or were they seen in terms of being limited to spiritual existence. Did various worlds have their own time or did time flow through these worlds in a relative way? Was it possible to move between these worlds and if so was that type of journey seen a physical, spiritual or in some other parameter? An entire text could be written on the specific area of cosmological ontology among ancient Celtic peoples but we will here only try to introduce some basic awareness of the subject.
Judging from the mythic material that survives it appears that among ancient Celtic peoples the world of existence was seen to have a physical aspect, a vital life aspect often associated with breath, a numinous or spiritual aspect, a very clear three dimensional physical structure and a semi-cyclical flow of time which included a concept of time as experienced and mythic time. An integral part of this view seems to have been an animistic concept which perceived a living or numinous quality in all things. So the world of existence was conceptualized as having its own time, space, physicality and spirituality. This self contained holistic concept of the world of existence would appear to also extend to other worlds such as the world of the dead or the world of the Sidhe mounds and so other worlds were conceived of as having their own space, time, physicality and spirituality in the same sort of holistic view. And so, the several worlds are seen to exist in a parallel fashion with each world in a self contained total existence.
Movement between the several worlds seems to have been possible in more than one manner with there being a variety of methods of crossing the boundaries between worlds. There were clearly perceived places of liminality where one could cross the boundaries between worlds which were constant points of passage across the edges of the worlds, places such as the entrance ways into Sidhe mounds exemplify these constant physical locations of passage. Time as it cycled through the night and day and through the seasons came to moments of liminality; periods when one may pass rather than simply points where one may pass. It also appears that there were abilities which allowed some to pass or to facilitate passage between worlds so that at least some beings had the power to pass between worlds at a time and place of their own choice. Personal ontological states of passage also seem to have been conceived of as to some degree varied with it being possible to cross the world boundaries in a partial manner that was limited to spirit or consciousness or in a manner that was a whole being movement that included the physical body of the transient.

Spirituality/ritual:
Lughnasadh is the fourth fire festival in our yearly cycle of religious holidays. This festival celebrates the firm establishment of order in both the victory of the Tuatha de Dannan led by the god Lugh over their enemies who represent the forces of disruption and in the funeral games of Taltui a cosmogonic goddess who died in clearing a great plane.  There is a direct connection between Lugh and Taltui in that she is one of his foster parents and specifically his teacher at arms and on this day we celebrate both her act of self sacrifice while giving form to the world and his defeat of the forces of disruption. The celebration at Lughnasadh is held in a two-fold manner with a sacred rite to honor Lugh followed by a set of warrior games to honor Taltui, the queen who trained the hero. The feast that accompanies this festival is often called the Wedding Feast of Lugh. The festival of Lughnasadh was held in ancient Ireland on a plane named for Taltui and it was the largest festival of the year in Ireland with rites, feasting and warrior games and also was a time for justice when the experts in law met and issued judgments. This feast is the precursor of the harvest and offerings are made to protect the crops and herds in the final period of their growing season. At this time of gathering even enemies were required to remain peaceful and no disruption by violence was tolerated and to signify this truce or peace of the fair a glove was raised high on a pole to signify the long hand of Lugh the protector of order and a giver of justice. 

Self awareness:
We should each have hopes and goals which help lend meaning and direction to our lives. These hopes and goals allow us to focus on and work toward an objective. The hopes and goals of any given person are as individual as are the talents and interests of that person. Take a piece of paper and list on it as many of your hopes and goals as you can think of. Examine the list and see which things may be the most achievable and which things your skills and talents best equip you for achieving. Imagine that you are plotting the course for a ship and choose a few of your goals and hopes that seem reasonably within reach and plan out a course of action to help bring you closer to these objectives. Revisit that plan from time to time making changes to this list as needed to accommodate the progression of life. Examine your plan in a month, in a year, in ten years and examine your progress toward your objectives.

World awareness:
We breathe and are constantly bathed in air which is important to us and to other life and to a healthy ecology. Anything that goes into the air is going to enter our lungs as we breathe and t then enters our blood and all of our tissues. But it also touches our skin and enters our water supply as it is dissolved in precipitation and carried into our lakes and streams. When something is disposed of in the air it may seem to be gone but it is only out of sight and it can be carried a great distance by powerful atmospheric conditions and can turn up later on the other side of the world. A healthy environment does help to clean the air, places such as the vast grasslands of central Asia actually remove a great deal of pollutants as do the vast forests of North and South America.
Some nations have strict regulations concerning air pollution while other nations have no regulation at all. Some areas have good regulatory enforcement while other areas may have regulations that are not enforced through apathy or simply because the regulatory body has no real enforcement authority. Some nations protect areas of forest and grassland which help clean the air. The total net quantity of pollutants put into the air by any nation is a difficult thing to measure because each nation will have a balance point between what it produces and what it removes leaving some nations such as Mongolia removing far more pollutants from the air than they produce while other nations have greatly exceeded in pollutants produced what their landscape is capable of removing. International environmental treaties and regulation activities have often been slowed because some nations wish to regulate based on gross pollutants produced while other nations wish to regulate based on net pollutants produced. Another difficulty has been that some treaties fail to take into account the large reductions in industrial pollutant production in previous decades that some industrialized nations enforced and rather set the target percentages for reduction based on the period after these initial reductions were completed. And yet another major obstacle to some international treatises and regulations has been that these treaties are often directed toward economic issues and seek to punish the economically strong industrialized nations with extreme regulation to slow their economies while minimizing regulation on developing economies allowing them to pollute very heavily.
How much do you value clean air? Consider what enters your local atmosphere through various disposal methods. Consider what may be in your local air but which entered the air from a source at a great distance. Think of ways in which you can help improve air quality through simple changes in day to day lifestyle. Consider how forest and grassland preservation and reforestation can help improve air quality.

Expressions:
Among the various methods of expression are included the skills for making things of function, commonly known as crafts. We use things everyday in our worship and lives and those things were made by someone and sometimes these items are an expression of the creativity and spirituality of the maker. Carpentry, weaving, carving and crafts such as this can be expressions of the sacred or the relationship the craftsperson has with the sacred. Consider a musical instrument, item of clothing or a piece of furniture used for ritual and how that item was created by a hand and represents a piece of the time and life of the creator or craftsperson. Observe the things around you and meditate on how they came to be produced and see how many of the things that you use day to day which were created by another person, perhaps someone that you have never met and have only touched through the connection of the item created and used. Have you ever made anything that is for the regular use of people? If so, where is it now, is it still in use, do you still feel any connection to it as the maker?