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Grounds for a Celtic Commom Spiritual Good


First of all, this text that we bring you today is nothing more than a trail of experiential memory that seeks to retell a path, as if it were the interpretation of a score, updating it by the breathing of its loaned words. It is not, therefore, simply a written text, but a meditation about a feeling, that is to say, something that has been felt and thought about and that for that reason takes now a written form.

When we address the spiritual domain conceptually, invariably face an additional obstacle: spirituality is indeed the domain of the intimate, the inner self of each one of us, which makes it difficult for any word to express it. In fact, what can be said about what a person experiences when he or she relates to the divine?

The Path of Spirituality begins precisely with the purpose of learning what it means to be a woman, a man and together to be humanity. And then what? Then, one should accept one's condition and assume what's lacking, being able to embrace the Path of Universal Light and aspire to the realisation of the way each one of lives his or her own life.



The inaccessible ideal of wisdom, in which the wise person is the only one who gets the recognition, does not portray Druidic Wisdom. To a Druid, knowledge is nothing more than a means to get to the ultimate evidence through which one can find the path to a true liberation. In this sense, a wise person is the one who has achieved an autoimmunity and by it has freed oneself.

The Druidic wisdom does not refer to an analytical philosophy, closer to the current notion of science which gathers information, collects, checks, orders, and issues judgment of fact, rather, it refers to a philosophy of essences and life.

Druidic wisdom, more than a knowledge about something, refers to a savoir-vivre in an essential way and to a savoir-faire. It is an ethical wisdom based on a reasonable and prudent attitude. Since it is spirituality that we talk about when we refer to the Primordial Tradition - which is the practice of the constancy of love at different times - it is then a proposal, a path or a path proposal for happiness, sustained in a responsible will that can lead us to freedom. For only through a responsible will we can be free and only if we are free we can be happy.



However, in order to achieve a state tending towards a path of liberation, it is necessary to overcome the fears that dwell in the depths of our being. It is true that we can still not be free, but it is also true that we can be responsible. The people who compose the multiple Celtic tribes should be responsible, doing everything in their hand as an act of assertiveness of the principles underpinning their identity.

But the affirmation of individual or group identity is and always will be a complex problem, difficult to locate and difficult to solve. Because, if on one hand it becomes fundamental in the construction of meaning and sense of belonging of an individual, group or community, inscribed in their culture, on the other hand it can also lead to sectarianism when sustained in radical and aloft attitudes of affirmation of a spiritual territory. Having said that, if we claim a territory of spiritual or cultural meaning, this does not imply that it will be necessary to minimise other senses, practices or identities.

When we assert our identity, we should not feel that only this is the only one rooted in the Good, and that only our practice is virtuous, but it should implicit in us that it is precisely the differences presented by other identities that make it possible for us to reveal the best and worst, and hence raise the level of our consciousness. Yet what do we affirm when we say that we, for example, our home, our country, our meaning?

Surely we should not be saying that this feeling that we cherish regarding what we consider core has to necessarily collide with other fundamental sense of belonging, preventing us from going to other person’s home, bringing value, picking value, and partake of this common meaning that the Primordial Tradition represents, a Tradition that unites in the difference by the construction and completion of a Common Spiritual Good. As Boaventura Sousa Santos would say: "We have the right to be different when equality does not decharacterise us; we have the right to equality when difference makes us inferior". And still, as Eugénio de Andrade would also state: "It is inside you that all music becomes a flying bird". Let it sing freely then, within you, and take its music to all those who want to take part of a lucid, responsible and loving Celtic Spiritual Family.

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