Druidry:
The following blessing is from the Highlands of Scotland has here been translated with the single modification that has rendered the plural ‘gods’ where the singular ‘god’ was found.

 I pray for you a joyous life, honor, estate and good repute, no sigh from your breast, no tear from your eye. No hindrance on your path, no shadow on your face, until you lie down in the next world in the arms of gods benign.

Ethics/morality:
In the triad below we see an warning against the cruelty of making fun of or mocking those who you perceive as having less than or being less than yourself. Under the Brehon Law system of ancient Ireland it was illegal to satirize a person for an illness, age, handicap or a natural disfigurement. These were things that could not be helped by the sufferer and so were not his or her fault. To make fun of such a person was not only rude but could actually be actioned through the legal system since it violated the right of a person to be free from unjust treatment and harassment.

Three rude ones of the world: a youngster mocking an old man, a healthy person mocking an invalid, a wise man mocking a fool.

Myth:
Many heroes are said, in the myths and legends, to have a deity as a direct ancestor. This idea of a mythic divine progenitor is not uncommon in mythic systems and can be seen in many cultures. This principle can be seen historically in tribal names and the old genealogies where individuals, families and tribes often traced their line to a mythic progenitor. In some of the earliest historical records of Ireland there was a tribe identified as the Boandrige or people of White Cow goddess, and these people may have traced their foundation as a people to Boann. There are numerous families in Ireland and Wales which trace their heritage to mythic progenitors, such as the many families said to descend from Fergus in Ireland. In Ireland, tribes in different areas traced their descent from different mythic groups with some peoples tracing themselves to the Milesians but with some of the tribes of Leinster actually tracing their lines to the Tuatha de Dannan with the noted principle that some tribes of are older and in fact other tribes described some of the Leinstermen as being of the older inhabitants of Ireland.
This idea of descent from a mythic progenitor was at one time very common at least in the Celtic areas that we have some records of myths and legends but one is left to question why this was common and what purpose was served by this belief. The first thing that this belief does is to establish a pre-history for a people; a link to the mythic time prior to historical time. Another very important aspect of this belief for us to understand is that it clearly gives and example of the view that the connection between at least some of the gods and the people was a familial connection; people were seen as related directly to some of their divinities. In a society where family ties were so very important as they were in Celtic societies these family relationships between people and there gods were strong bonds. Family was part of the glue that held society together and so that familial glue would also be applied to at least some of the human/divine relationship.
“We were not created by our gods, we are descended from them.” The opening line by Paul Barton in a 2003 school report on the religion of Draiocht as practiced by his family.

Cosmology/Theology:
Ancient burial practices and mythic tales show us that the ancient Celt believed in some type of after life or after death existence and that some component of an individual survived physical death. We honestly do not know a whole lot about the details of these beliefs among various Celtic people. We have some classical references to a belief among some Celts in the transmigration of the soul after death into a new life. We also have some references to an after life world or other world to which one journeyed after physical death. We can also see the concept of an afterlife and after world displayed in other cosmic belief systems held by people who were culturally and linguistically related to the Celtic peoples. What we can say is that there seems to have been a general belief among ancient Celtic peoples that some portion of a person survived physical death and existence continued either in another world or in this world through another life.
Ancestor worship is also evident among ancient Celts and can be seen manifest in the long traditions of genealogies being maintained. It is also seen when we note that some families and peoples believed themselves to be direct descendants of mythic beings who are at one time considered both progenitor and deity to be worshipped. To what extent ancestor worship would have been overtly conducted in any given liturgical rite by any given Celtic tribe, we cannot say, but we can say that ancestor honoring and worship were conceptually present and so most likely would have been seen in some way in the liturgical cycle designed to connect the historic time/world to the mythic time/world.
Among modern adherents to Draiocht beliefs about existence after physical death vary with there being no hard and fast orthodoxy. Some of the beliefs seen include: reincarnation where the individual continues on a path of self development through a series of lifetimes in this world or other worlds, rebirth where the soul manifests through a new life in this world or other worlds, a breaking down of the person into smaller parts to be reabsorbed into the world and to manifest in different areas of physical, mental and spiritual existence. Ancestor worship today is also seen to vary in that some people do not engage in any overt ancestor worship while others will engage in some type of overt ancestor worship and honoring regularly with some people honoring ancestors primarily as named individuals while others honor the ancestors as a conceptual whole. One of the beauties of Draiocht as a faith is that with so few orthodoxies people are free to examine these issues of belief and make their own reasoned choices of what they believe about ancestor worship and life after death.

Spirituality/ritual:
Patronage in modern Druidry is an important aspect of our faith because it allows us to form a very close bond with a specific deity or small group of deities from among the hundreds of Celtic gods and goddesses. One may find that he or she is called by or has a special affinity for a specific deity or for a small group of deities. This affinity may start as a connection based upon a skill, talent or area of interest and grow ever stronger through the constant interaction of honoring and blessing. The relationship of patronage may develop slowly or rapidly and may present itself in a very clear sign or in a more opaque manner. Each relationship of patronage is as individual as the deity and person involved in the situation with no two relationships ever being exactly the same.
While one situation may be loud and obvious with a person wearing or having symbols of his or her patron other relationships though no less intense in their personal meaning may not be obvious and only perceived in the quiet communion of the soul.  Some may set up an altar to honor their patron or patroness while others carry that altar within. Seen or not seen, obvious or subtle these relationships exist, they form and sometimes slowly change but they are dear and important aspects of personal spirituality. We should always respect the spiritual relationships of patronage that others have with our deities, even when those relationships manifest or are expressed in ways that are strange to us and which we simply cannot understand. Though any one of us may not understand the relationships of others to the deities or the ways that these relationships manifest we should acknowledge that they are no less important or intense for that person as our own relationships are for us.
The newcomer to our faith often does not yet have a patron deity and is still developing those sacred relationships which grow and eventually produce a lasting and meaningful spiritual bond. The searcher should study the myths and legends which inform us about these deities and should interact with a multiplicity of deities. This exposure to and contact with many deities often eventually starts to take on a focus or affinity for a specific deity or group of deities as the person feels drawn to or called to a special relationship. These relationships should never be rushed and should be allowed to unfold in a dynamic and spiritually organic manner with patience and perceptiveness being the most important factors in the formation of these relationships. Communication between person and patron is a two way spiritual conversation with listening being an important part of prayer, honoring and worship.

Self awareness:
Limitations or areas of weakness are realities of human existence and any one of us will have some area or areas for which he or she just seems to have no aptitude or has a clear and pervasive dislike for. In order to clearly understand ourselves as individuals we each need to know what our own limitations are, be they cause because of a lack of aptitude or interest.  By recognizing our own weaknesses we can take a two fold approach to dealing with them in our lives, we can first make an effort to develop and improve in the weak area and we can plan our lives in a way that applies our strengths and relies less on areas in which we are weak. We are able to develop methods to compensate for our weaknesses and strategies for applying our strengths to support our weaknesses. Not all self knowledge or self awareness is pleasant and we sometimes have to realize things about ourselves that may be disconcerting and uncomfortable, but if we do not realize and face these things, learning to deal with and manage them they simply remain and continue to trouble us as secrets that we keep from ourselves.

World awareness:
Each adherent of Draiocht is a member of a community or actually several communities from the local neighborhood and city to the national and international world community. At all levels of community we come in contact with adherents of other faiths and these faiths may be varied. Our interactions with these people will help them to formulate their concept of the people involved in our faith, who we are, and what we believe. Each of us is a constant projection of our identity into our community and what anyone sees of one of us they will assume that they see of all of us.
Though there is a growing number of members of our faith who were born and raised into it and who learned it as part of their family life, we are still in a situation where most of the adherents to our faith are people who converted from another belief system.  In most situations these converts came from a background of extreme monotheism and universalism and a significant portion of these people have strong negative feelings toward the belief systems from which they converted. Each of us must take care not to allow these negative personal experiences and feelings color how we interact with members of our communities who adhere to beliefs systems which we ourselves have discarded. We must remember that not everyone has the same experience in similar situations and so others may have completely positive associations with and feelings toward their own religions.
We are better served by embracing a policy of pluralism, accepting that there are many different faiths, religions, belief systems, and spiritualities present on our world and that everyone should have complete freedom of conscience in religious choices. With a true value of pluralism we are free to interact with a member of another faith and not feel that we are threatened by that person, even when that person does not have a value of pluralism. We can avoid those who use hate, fear, threats and attacks against others and we can work peacefully to limit the ability of anyone to bring harm to another. We should make an effort to remain calmly aloof from inter-religious conflict, issuing a firm but polite ‘no-thank-you’ when others wish to proselytize or engage us in this sort of inter-faith conflict.  We can, through education and outreach, show who we are, and help to improve our communities through familiarity and awareness.
Consider the following questions: What is your personal spiritual or faith background? How do you feel about your experiences with other faiths? In what ways do your personal experiences with and feelings about other faiths color you interactions with members of those faiths?  How many different faiths are to your knowledge practiced in your local community? How do you tend to react to members of other faiths who try to proselytize to you? How do you respond when others show open disdain toward or disapproval of your own spiritual choices?

Expressions:
Some people seem to have a talent for leadership and this is how they best are able to express their own spirituality. A stable and just leader who is balanced and ethical is an important and rare thing. Leadership in Comhaltacht Draiocht is never a divine agency awarded from on high and there is no concept of a right to lead. But there are leaders, and there are those who do it well and seem to be inspired as leaders and express their spirituality through good leadership. The conceptual structure of leadership in Comhaltacht Draiocht works basically the same way leadership worked among the ancient Irish tribes. Rather than a divine right to lead invested in a person from on high according to who that person is we see an authority invested by the people in the person who is most fit to lead. The source for the agency of authority always being those people who are members of the group choosing the leader. A leader is installed and can be removed by the people and is always a representative of the people and never a representative of the Divine.