Celtic Reconstructionist Paganism - Practices

Practices

While the ancient Celtic religions were largely subsumed by Christianity, many religious traditions have survived in the form of folklore, mythology, songs, and prayers. Many folkloric practices never completely died out, and some Celtic Reconstructionists (CRs) claim to have survivals of Irish, Scottish or Welsh folkloric customs in their families of origin.

Language study and preservation, and participation in other cultural activities such as Celtic music, dance and martial arts forms, are seen as a core part of the tradition. Participation in the living Celtic cultures - the cultures that exist in the "areas in which Celtic languages are actually spoken and in which Celtic traditions have been most faithfully handed down to the present day" - is a vital part of their cultural work and spiritual practice. The protection of Celtic archaeological and sacred sites is important to Celtic Reconstructionists. When construction of the N3 motorway in Ireland threatened to destroy archaeological sites around the Hill of Tara, Celtic Reconstructionists (among others) organized protests and a coordinated ritual of protection.

Like many other modern Pagan traditions, Celtic Reconstructionism (CR) has no sacred texts and so personal research is stressed. In order to more fully reconstruct pre-Christian Celtic religions, many CRs study archaeology, historical manuscripts, and comparative religion, primarily of Celtic cultures, but sometimes other European cultures, as well. Celtic Reconstructionists are not pan-Celtic in practice, but rather immerse themselves in a particular Celtic culture, such as Gaelic, Welsh or Gaulish. According to Kathryn Price NicDhàna, CRs believe that while it is helpful to study a wide variety of Celtic cultures as an aid to religious reconstruction, and to have a broad understanding of religion in general, in practice these cultures are not lumped together. In addition to cultural preservation and scholarly research Celtic Reconstructionists believe that mystical, ecstatic practices are a necessary balance to scholarship, and that this balance is a vital component of any Celtic Reconstructionist tradition.

While CRs strive to revive the religious practices of historical Celtic peoples as accurately as possible, they acknowledge that some aspects of their religious practice are reconstructions. Celtic Reconstructionists state that their practices are based on cultural survivals, augmented with the study of early Celtic beliefs found in texts and the work of scholars and archaeologists. Feedback from scholars and experienced practitioners is sought before a new practice is accepted as a valid part of a reconstructed tradition.

Celtic Reconstructionists believe it is important to lay aside elements of ancient Celtic cultures which they consider inappropriate practices in a modern society. CRs attempt to find ethical ways of integrating historical findings and research with the activities of daily life. Many CRs view each act of daily life as a form of ritual, accompanying daily acts of purification and protection with traditional prayers and songs from sources such as the Scottish Gaelic Carmina Gadelica or manuscript collections of ancient Irish or Welsh poetry. Celebratory, community rituals are usually based on community festivals as recorded in folklore collections by authors such as F. Marian McNeill, Kevin Danaher or John Gregorson Campbell. These celebrations often involve bonfires, dances, songs, divination and children's games. More formal or mystical rituals are often based on traditional techniques of interacting with the Otherworld, such as the act of making offerings of food, drink and art to the spirits of the land, ancestral spirits, and the Celtic deities. CRs give offerings to the spirits throughout the year, but at Samhain, more elaborate offerings are made to specific deities and ancestors.

The ancient Irish swore their oaths by the "Three Realms" - Land, Sea and Sky. Based on this precedent, reconstructed Gaelic ritual structures acknowledge the Land, Sea and Sky, with the fire of inspiration as a central force that unites the realms. Many Celtic Reconstructionists maintain altars and shrines to their patron spirits and deities, often choosing to place them at outdoor, natural locations such as wells, streams, and special trees. Some CRs practice divination; ogham is a favored method, as are folkloric customs such as the taking of omens from the shapes of clouds or the behavior of birds and animals.