The Apocalypse in Druidy
As if the pandemic had not been enough, Europe has been at war since 24 February 2022. We have to fear that the conflict will spread from Ukraine to other countries. In any case, we are feeling the effects, prices are rising rapidly, and the army is preparing for an emergency, including a nuclear one. The looming climate catastrophe has shown itself with all its harshness this summer; the rivers are drying up, the groundwater levels are dropping threateningly and the forests are dying. Uncertainty is in the air and people are preparing for a winter with gas shortages and an impending blackout.
The Apocalypse, i.e. Revelation, deals with the last things in the Bible and is addressed to all people at all times. The word apocalypse has also become common for the end-time myths of other religions. The parallels between the biblical apocalypse and today's situation are obvious. The four horsemen of the Apocalypse have appeared. The first horseman stands for war, the second horseman for civil war, the third horseman for inflation and famine, and the fourth horseman for pestilence and death. The horsemen are not called by God or the angels, but by the animals of the four elements. Hildegard von Bingen sees this as the revenge of the elements for the misbehaviour of humans. Who would want to contradict this? Karma, the Buddhists would say. The end-time, religious myths often serve to motivate their followers to behave in a desired way, e.g. to devote themselves intensively to religion in order to avert the described horror scenario, to delay it, to be spared or to offer hope if it comes to that.
The historian Strabo wrote that the Druids taught that fire and water must one day triumph over existence, which is an obvious belief in an end-time catastrophe. The Gauls feared that the sky would fall on their heads. Other Irish stories describe how the world will end when the sky collapses, the earth cracks open and the sea swallows everything. Here too, the elements seem to play a role and the consequences of global warming can be glimpsed, floods, droughts and rising sea levels. If one takes into account the confident belief in one's own rebirth of the Celts, the fear of the end of the world may have been greater than of one's own death, because then there is no longer any place where one can be reborn. There is a parallel to this in Tibetan Buddhism, where the apocalypse consisted in the downfall of the Dharma and the fear that one would no longer have a chance to attain enlightenment in the next life.
Two stories describe end-time events in a Celtic context from which we can derive concrete wisdom for today, namely the battle of the Tuatha Dé Danann against the Fomorians and the story of the Holy Grail from the Arthurian legend.
The deity of the Tuatha Dé Danann had once conquered Ireland from the Firbolg, the giants, at the Battle of the Field of Towers (Mag Tuired). In the process, King Nuada had lost his right arm, which cost him the royal crown according to the rules of the Tuatha Dé Danann. The new king was Bress, who was half Fomorian and half Tuatha Dé. The Fomorians were fierce and greedy creatures. He turned the land into a wasteland, a desert, and hospitality withered in his kingdom. The healers Miach and Airmed regrew Nuada's arm and so he was able to regain the crown. This greatly angered Bress and so he went to the king of the Fomorian Balor. Balor was a one-eyed, hateful giant whose gaze could kill on the spot. For this reason, he had to wear an eye patch that could only be lifted by seven men at a time. A war was brewing between the Tuatha Dé Danann and the Fomorian, to be decided at the second battle on the Field of Towers. Lugh the Artful realised that only under his leadership could the war be won. He was the grandson of Balor and it was prophesied that he would one day kill him. At birth, Lugh was thrown into the sea by Balor, where he was rescued by the Druidess Birog. He was raised by Mannan mac Lir, the god of the sea, the nurse Tailtiu, an earth goddess who died while doing hard field work, and her husband Eochaid, the son of heaven. He had a special connection with the elements and their gods, just as the Druids still connect today: "with the earth beneath us, with the sky above us and with the sea around us". He went to the royal court and gained access, and when it was clear that he was more capable, Nuada gave him dominion over the Tuatha Dé Danann. The Druids pledged their support to him and the battle began. Nuada died in the battle by the evil eye of Balor and when the fight against the Fomorians seemed already lost, Lugh grabbed a stone, in other versions a spear, and threw it through the eye of Balor, so that he died. The falling eye saw the fomorians´ own ranks and killed them all. The wasteland was healed and evil was defeated.
In a figurative sense, Balor stands for today's economic system that devours everything it sees with its greedy eye. Lugh, through his connection to the elements, stands for closeness to nature and the fight against the greedy economic system. Little Lugh overcomes the giant Balor. Who might Lugh stand for in the present day? Maybe Greta Thunberg, who knows? The story encourages struggle and activism against the impending doom of the world as a result of the greenhouse gas emissions of a greedy economic system. In the extreme, it can also encourage real struggle against attacking Fomorians, whoever they may be. Tailtiu, the earth goddess who died while working in the fields, represents the exploited earth. She teaches us to take care of our earth and not to overtax it.
The wasteland and the desert also play a role in the story of the Holy Grail. Since the king and guardian of the Grail has been wounded beyond repair, his land, with which he is mythically connected, also suffers. Only when the king is healed can the land also be healed. In another version of the story, the wasteland is created by a broken Accord with the Fairies, the nature spirits. The Fairies are hospitable by nature and allow the land to flourish. When the relationship with them is violated, for example through greed, robbery, deceit or violence, the land decays and becomes wasteland. By re-establishing the relationship with the nature spirits, the land can blossom again. And in this there is also the possibility for us to re-establish the relationship, e.g. by renaturalising areas and not taking more from nature than is absolutely necessary.
The stories of the Tuatha Dé Danann and the Holy Grail reflect two approaches that we find among us Druids today and sometimes polarise, activism in the form of protest action on the one hand and tree planting and renaturation on the other. Celtic mythology recommends both. The stories teach that there is hope if we act vigorously, but only if we do. "Business as usual" is not offered as an option. In most apocalyptic texts, the elements seem to play a role, both in their mistreatment and in their healing.
Modern Druidic literature also addresses climate change and dwindling resources. Already for many years, the Archdruid John Michael Greer has been dealing with the ending age of oil. For him, this means the collapse of our economic system to a much lower level. In his book of the same name, "Collapse now, avoid the rush", he recommends that we can already prepare for this age by lowering our personal demands and living as self-sufficiently as possible.
To what extent should Druids today be guided by a possible apocalypse? The one extreme would be to deny the issue and retreat into a 'cure-all' mentality, the other would be to bunker down and disconnect from normal life and become a prepper. Neither sounds very mature or spiritually evolved. We must not deny both individual death (memento mori) and the end of the world, but should become aware of them from time to time. We must look the impending dangers and grievances in the eye with open eyes and act courageously, creatively and decisively. The Celts were always aware that both the world and their lives would one day come to an end and at the same time were connected to it in space and time with all their senses. They celebrated, loved, fought, suffered and mourned, all in their own time. Wholeness is the ideal of Druidry; this includes both the unpleasant truths and the joy of life.
Sacred Actvism of EcoDruidry
Ecodruids engage in ecological activism. This can be under the flag of Ecodruidry or other organisations, like The Warriors Call or Fridays for Future. We would like to give some principles of activism to Ecodruids. Druids value honour, respect, kindness, courage and authenticity. Don't let you be assimilated under a code of conduct or communication which is not natural to you. Respect minorities and be aware of bullying in activists groups. In doubt leave cult like organisations. Sacred Activism is a way of modern warriorship and some say even the highest form of spirituality. It needs comradeship, trust, confidentiality, vision, goals, strategy and tactics. Activists engage in dynamic and sometimes hostile environments. Even if activists make mistakes, they should never be publicly exposed. This is a code of honour that all activists in a group must be able to rely on. We recommend to reflect and consider the Saint Paul principles of activism, which were adopted by groups like Global Earth Strike, Occupy and others before.
The St. Paul Principles
1. Our solidarity will be based on respect for a diversity of tactics and the plans of other groups.
2. The actions and tactics used will be organized to maintain a separation of time or space.
3. Any debates or criticisms will stay internal to the movement, avoiding any public or media denunciations of fellow activists and events.
4. We oppose any state repression of dissent, including surveillance, infiltration, disruption and violence. We agree not to assist law enforcement actions against activists and others.
The industrial age has desecrated the earth. The task of Ecodruids is to consecrate and bless the earth again and make the wasteland bloom again. The activism of the Druids can be loud and contain non-violent civil disobedience. On the other hand, we also appreciate the bardic arts, meditation, humor and nature magic. We try to understand our comrades, even if they express themselves differently than you do. Political correctness is good, but real connection and kindness are better. We create an environment in which everyone feels comfortable and differences in age, gender, skin colour, nationality, religion, profession and social class can be bridged. And of course we reject any kind of racism and chauvinism.
We want to achieve a common goal and are dependent on comradeship from all. In action, we care for the well-being of all. We try to recognize the danger of burnout and to avoid it by appropriate measures. Group decisions should be carried out according to democratic rules. Everyone should have the opportunity to be heard. Elected representatives of a group have a special responsibility for the well-being of all members and must keep an eye on the achievement of the goals set. It is sometimes necessary for the members of a group to trust and follow their leaders, even if they are not privy to secret details, the disclosure of which would jeopardise an operation.
There can be different versions of Druid activist vows. You might the following vows inspiring which has been composed by Joanna Macy (Active Hope, p. 202).
By the beauty and sacredness of Earth, Sea and Sky, I vow to myself and to each of you:
To commit myself daily to the healing of our world
and the welfare of all beings.
To live on earth more lightly and less violently
in the food, products, and energy I consume.
To draw strength and guidance from the living Earth,
the ancestors, the future generations, and my siblings
of all species.
To support others in our work for the world
and to ask for help when I need it.
To pursue a daily practice that clarifies my mind,
strengthens my heart, and supports me in observing these vows.
I am Stefan Kaiser, a Druid and environmental activist living in Germany.