Druidry:
The following prayer comes to us from the Highlands of Scotland and has been here translated from Gaelic into English with the modification of replacing the word god with gods thus allowing to serve as a polytheistic prayer.

Gods to enfold me, gods to surround me, gods in my speaking, gods in my thinking, Gods in my sleeping, gods in my waking, gods in my watching, gods in my hoping, gods in my life, gods in my lips, gods in my hands, gods in my heart, gods in my sufficing, gods in my slumber ,gods in my ever-living soul, gods in my eternity.

Ethics/morality:
The following Irish triad outlines three things which are considered rude or impolite; from this we see that how one treats others is of great import. These are things which make others feel subjected to cruelty, embarrassed or disregarded.  Think of how each of these three things makes a person feel in a social situation and the damage that can be wrought on the concept of self.

Three ungentlemanly things: interrupting stories, a mischievous game, jesting so as to raise a blush.

Myth:
There are many sources for information about mythic structure and beliefs, some sources are the well known tales while others are less obvious. We have some surviving mythic tales which come to us through manuscript evidence which has been filtered to some extent through the beliefs of others and which were recorded at a time when the stories that they contain no longer represented the culturally institutionalized myth of the people. We also have a body of folk tales and folk traditions which can be examined though we must be careful to remember that ‘folk tradition’ need only actually be a few years old to become a tradition and so just because something is a folk tradition or a folk tale does not automatically indicate the it is archaic. Some of the lesser known pieces of mythic material to have survived did so in the names of families and tribes where we can see that at some point these people had connections to some mythic characters. Another area where bits of mythic material have survived is in the area of place names and tales. Place names are often examined as to how they provide information about language but we forget to consider that they also can provide clues about early local myth. Consider that the birth of Lugh is not found in the tales surrounding the second battle of Magh Tuired, There certainly must have once been birth tales for this god, but these tales are lost to manuscript evidence, however a folklorist collecting oral tales in the country happened upon a tale concerning the birth of Lugh. This folk tale had obvious insertions of later material but it also had a core of information very consistent with the manuscript evidence, it also gives references to place names which are still present in Ireland. The body of mythic material is wide and scattered and in order to see into it to any depth requires a lot of cross-referencing and study.

Cosmology/Theology:
The head was, among ancient Celts of great significance as can be seen from many areas of evidence. Iconography shows heads, there are classical references to Celts hunting heads, we see burials in which some individuals had their heads removed and placed between their knees and the jaws disarticulated, we see stories of the heads of heroes and warriors carried off as prizes, there are oracular heads seen in myth and we have stone gateways designed with niches to contain heads and we see stories of heads buried as protectors. Even into recent times farmers in areas of Scotland would avoid the spread of disease among stock animals by removing the head of a stricken animal and throwing it across moving water. That the head was of great significance is obvious from the sources but the nature of that significance is far more opaque.
Some scholars describe this phenomenon as ‘the cult of the head’ but it does not seem that the head was actually worshipped so much as it was venerated. Perhaps the head of a conquered foe could be taken in order to capture the soul of that foe, or the head of a hero buried in the ground could employ the spirit of that warrior in the protection of the people and land. This has led many today to the conclusion that the head was seen as the seat of the soul or the place in the body that the soul inhabited, and in fact many adherents of Draiocht hold this belief today and place a great significance on the head. Beautifully decorated carved heads and skulls are often seen adorning sacred places and altars, just as carved stone heads have been found in sacred places of the ancients. These carved heads and skulls are occasionally dedicated to a particular deity or to ancestors and symbolize the presence of those spiritual benefactors. Land is often blessed in a rite that involves the burial of a carved skull with offerings and in the name of a protector.

Spirituality/ritual:
In the fellowship of Comhaltacht Draiocht we deal with issues of spirituality and worship among our people in both corporate and solitary settings. For some people, most or even all of their worship is conducted in a solitary setting and the individual spiritual practices are the most important. Yet for others most spiritual activity and worship is in corporate or group fashion and a sense of belonging is a vital aspect of the practice of our faith. There are those who work as a solitary because they want to and others who do so because they lack like minded people in their local community. There are those who worship in corporate fashion or who wish to worship with a group but cannot because there is no group available to them. The most important aspect to worship and spirituality is that it should be vital and satisfying to the worshipper, establishing and maintaining a reciprocal relationship between the worshipper and the sacred. As individuals we must each remember that what motivates and feeds one person spiritually may not be what motivates and feeds another. Some of us feel the need for corporate worship and the support of a group of people while others of us seek an individual expression of spirituality and lack that feeling in a group setting.
Spirituality and religion are very important personal issues and just as there is no universal faith system that meets the needs of every person in the world, there is no one absolute way to conduct worship and practice spirituality in Draiocht. We must each remember that we should accept that others may do things a bit differently or may need to operate in a different setting and that this neither invalidates nor threatens our own beliefs and practices

Self awareness:
Self awareness is an important area of study and many of the great spiritual systems of the world involve a great deal of self examination. Draiocht is one of these spiritual systems that seek self understanding and to that end many spend a significant portion of time in contemplation and self examination. The two primary areas of self awareness are first our concept of self and secondly how we look through the perceptions of others. Each area is divided into three areas of study the first being: who I have been the second being who am I now and the third being who will I be in the future.
 First we will take self concept and look at it with a project. The project is to take a blank piece of paper and to write in the center of it a single term which best describes you, then proceed to add four more terms in a circle around the first term then nine more terms around the outside of these. Examine this piece of paper considering what you chose as your most central identifying quality and how that relates to the other terms. Now take each term and examine it carefully and trace how this aspect of your identity developed in the past, place each term in the middle of a blank piece of paper and below it on the paper list the contributing factors to this aspect of your identity. Next, you will list at the top of the page what you would like for this aspect of your identity to be in the future, if you want it to remain or if you wish for it to change and what you wish for it to become. If you wish for an aspect to change you will list a step by step approach to changing this aspect of yourself in the space between the term and the desired result. Put this bundle of papers away in a place where you will just happen across it from time to time and when you run into it read through it. Any time that you think about it go and read through it again, feel free to make additions and changes as you wish.
 Now we will look at how we appear to others and how we wish to appear to others. On a blank piece of paper write your name in the center. Start thinking back through the years and list any nicknames or monikers that you have had. List the worst insults ever given to you along with the best compliments. Fill the page up with the words that others have had for you, both those who have like you and those who have not. Examine this page carefully and keep it with the papers from the earlier project to examine from time to time. Take a blank piece of paper and place your name at the top and list under it the single most important quality of yourself that wish for others to see, number that as one. List four more qualities that you wish for others to see in you and rate them in importance two through five. List nine more qualities that you wish others to see in you and rate them and rate them in importance from six to fourteen. Go through the list and mark each quality that you think others see in you already. For those qualities that are not so well seen by others write some ideas of ways to make them more clearly present and noticeable. Keep this piece of paper with the earlier projects and examine it periodically making additions and changes as you progress. 

World awareness:
In our world we see many acts of atrocity and injustice due to prejudice. This prejudice is born of fear, fear of that which is strange or different or of those who are other or simply are not the “us” of whoever holds the prejudice. These prejudices allow us to dehumanize one another and once we are able to deny the humanity of another we are then more easily capable of treating them as subhuman, as animals. When we dehumanize others we are more likely to stand by and allow them to be harmed and to not interfere with those who wish to harm these sub humans and though we may not lift our own hand against them we are quietly complicit in their fate. We must each be vigilant, first in our own mind and ideas that we not allow ourselves to be convinced that others are somehow any less human than ourselves or any less deserving of basic respect and human rights and secondly in our communities that we help insure that everyone is treated with a concept of basic respect and rights and thirdly we must inform our leadership that as our representatives they are bound to treat all humanity with humanity and a respect for basic human rights.

Expressions:
How we express our connections to the Gods, Goddesses, Ancestors and Spirits is a very personal endeavor. Through art, music, poetry, storytelling, physical offerings, food, verbal praise, efforts on the part of our Tribes, networking, care of children, achievements in athletics and business and literature and so many more ways too varied and numerous to mention we show our relationships with the Mighty Ones in high relief.  The appropriateness of that expression, the deep sense of correctness of each act, is known only to its creator and to the One(s) to whom it is offered.  Self trust and self awareness are crucial in making connections with the High Ones that are valid to us and to Them. Take some sort of action to nurture your relationship to the Mighty Kindreds often and then assess how that process is engaging with the tenets of reciprocity and hospitality in your spiritual life.