Оригинално заглавие “THE GOLDEN SICKLE. An Introduction to Contemporary Druidry”
Автор: ADAM ANCZYK, Katowice 2014 © Sacrum Publishing House & Adam Anczyk Katowice, Poland 2014 ISBN 978-83-938791-1-3
Авторът работи в: Jesuit University Ignatianum в Краков, Полша, в Института по психология /Institute of Psychology/, Департамент по Психология на религията и духовността /Unit for the Psychology of Religion and Spirituality/
https://www.academia.edu/12124751/The_Golden_Sickle_An_Introduction_to_Contemporary_Druidry_2014_
превод: Сурен Исраилян, 24.01.2021г. Публикува се с изричното съгласие на автора.
Уважаеми приятели ! Това е последната част от превода, в книгата има и Глава III, за съвременните друидически организации /около 200 страници/, които засега няма да превеждам. В края на текста има и пълната библиография на книгата /493 заглавия/ Приятно четене !
РАЗРУШАВАНЕ НА МИТА В НАЧАЛОТО НА НОВАТА ЕПОХА
През 1964г. във Вселенската Връзка станал още един разкол и отново смъртта на водача се явила пряка причина за това. Роберт Макгрегър умрял внезапно, без да определи своя наследник за водач на организацията. Незабавно се появили двама съперници – Томас Моън/Thomas Maughan и Филип Рос Николс/Philip Ross Nichols.
Според резултатите от изборите Моън станал водач на Вселенската Връзка. Моън бил активен член на организациите, занимаващи се с природна медицина, също така той бил лекар хомеопат. В своята лекарска практика Моън използвал постиженията на индийската и тибетската медицина (той ходил до Индия и Тибет, където през 50-те срещнал Далай Лама/Dalai Lama и се твърди, че е помогнал на някои будистки монаси за избягат в Индия 207).
Неговите възгледи за друидизма биха могли – с известни резерви – да бъдат сравнявани с идеалите на движението „Нова епоха“/New Age, която се появила през 60-те. Признавайки традициите, ритуалите и митовете на Вселенската Връзка, Моън смятал друидизма най-вече като пътя към самоусъвършенствуване.
Вселенската Връзка предлагала древната традиция на посвещение, а неговите експерти знаели тайното учение за Вселената и скрити човешки възможности. Символизмът на светлината – от външно и вътрешно вечно слънце, от свещения огън, който горял в душата на всеки човек представлявал много важна част от тази философия.
Взаимодействието на макрокосмоса и микрокосмоса, свързани с Вселената позволявало на човека да открие тайните на природата. Най-важната практика, препоръчвана от Моън била медитацията. Вселенската Връзка била главен източник за упътвания и информация за тези процедури – този, който успявал да премине през всички инициации постепенно бил допускан към тайните учения.
Моън се отказал от традиционното разделение на три етапа на посвещенията: Външен Ред, Вътрешен Ред и Вътрешно Светилище/Outer Order, Inner Order and Inner Sanctum, което се отваряло само за онези, които имали най-високото ниво на саморазвитие. Само церемониите и обучението във Външния Ред било публично, другите нива се минавали само от просветените (затова, естествено, почти нищо не знаем за тях).
Архидруидът бил върховния водач в структурата на организацията и Моън по общо мнение бил въплъщение на този авторитет – никой не му се противопоставял и никой не му задавал неудобните въпроси.208 В неговите учения ясно се виждал синкретизм – съчетаване на езотерическите традиции на Запада с философията на Далечния Изток.
Изглежда това е било модна тенденция тогава, след като този тип религиозни и духовни тенденции печелил растящия брой поддръжници. Но все пак, това не е била каузата на Вселенската Връзка. Изглежда, причината на тази загуба на интереса се криела в няколко фактора.
Първо, дружеството поддържало статута си като тайно общество. В онова времена това вече изглеждало „демоде“ и то е било неспособно най-малкото да съществува в света на глобализираната култура. Такова „секретно“ общество, дори привличащо с тайните, имало ограничено влияние – обучението се предлагало само за вътрешни хора, обикновено чрез персонални контакти от страна на членове на дружеството.
В допълнение към този логистичен проблем, имало още един – Моън бил разположил групата си в духовна територия, заета дълго време от различни организации, включително и от Теософското Дружество/ Theosophical Society или Argenteum Astrum, основано от Алистър Кроули /Aleister Crowley.
Нещо повече, през 50-те години Вселенската Връзка спечели битката в областта на придхристиянските тайни традиции срищу зараждащото движение Уика/Wicca. Но Уика като „свежа идея“ се възприемала позитивно сред окултните организации, докато Вселенската Връзка изглеждала по-различно – като ретрограден орден сред новите движения.
Размиване на друидските послания и позоваване на различни от келтските форми на духовност (дори видимо различни, с техните дрехи, например украшения за глава/headdress, в египетски стил) бил другия фактор. Друидизмът при този подход вече не е бил определящ и колкото повече се предлагал, толкова по-често и несъзнателно губел последователите си теософисти.
Освен това, много членове настоявали да се свърже Стоунхендж с друидите, противно на научната гледна точка, което се възприемало като „странно вървене назад“/“eccentric regress“. Също така списанието и публикациите на Вселенската Връзка станали анахронични; стилът и езикът изглеждали „сякаш дошли от началото на 19-ти век“,209 според думите на Роналд Хътън.
За по-младото поколение, запленено от новите форми на духовността, както и за хората от артистичните среди, дейността на Вселенската Връзка изглеждала твърде консервативна. По ирония на съдбата, това религиозно и тайно движение, което през цялото си съществуване се възприемало като нестандартно (като имате предвид господстващото положение на християнските църкви във Великобритания), в един момент е станало твърде традиционно !
Провеждането на церемониите, празнувани в Стоунхендж би учудило всеки – пъстра и крещяща тълпа младежи заставала срещу абсолютно спокойни и сериозни друиди. Естествената среда, в която друидизмът печелил подкрепа през 60-те и 70-те – сега представлявала шарена тълпа от млади хора, жадни за нови форми на религията, духовността и начина за изразяване.
Друидите се оказали в положението „между чука и наковалнята“ – те били твърде нестандартни за традиционалистите и консервативного обкръжение и прекалено „ретро“ за „контракултурните движения“/countercultural movements. Образът на друид като величествен английски джентълмен, със сърпа и бялата роба вместо смокинга контрастирал с новия модел на духовния учител – дългокос хипи с хавайската риза.
В този смисъл, източните традиции, особено от Индия, с екзотичните облекла, ритуали, цветове и аромати на церемониите, заедно с необичайните ястия, както е в случая с Международно Общество за Кришна-съзнание/International Society for Krishna Consciousness, спечелили много поддръжници. Концепцията за друидизма във Вселенската Връзка бе затворена за света, дистанцирана от „контракултурните“ движения и вместо да спечели с мисионерските си действия младите хора, дошли на церемонията в Стоунхендж, членовете на дружеството извикали полицията, за да ги махне от терена.
Започвайки от 60-те години, гласът на младите бивал чут само в сферата на алтернативните форми на религията. Дотогава, представителите на по-богатите класове, със стабилен обществен статут и на средна възраст са били в основата на друидическото движение. Очакванията на тези две различни обществени групи спрямо религията и духовността значително се различавали.
От една страта съществували елитни тайни общества с подбрани членове, а от другата привържениците на нови религиозни движения и на „Новата Епоха“, се обучавали на улицата, пеели в градините и организирали фестивали. Благородните друиди, членове на „секретни“ общества, окултисти с тайните знания – целият социален елит на Британия преминал в забрава. Скъсаната връзката със Стоунхендж, вследствие на научните открития нанесе значителен удар върху романтичния мит за друидизма и той не можел да оцелее в сблъсъка с променяща се реалност.
Казваме, че природата не търпи вакуума и тази поговорка, свързана с околния свят е наистина друидическа. Можем да приемем, че друидите са били изгонени от Стоунхендж от археолозите и пийналите младежи, но истината е, че те никога не напускали тези свещени камъни.
Митът за друидите е толко дълбоко вграден в културата на Британските острови, че не може просто така да си отиде. Но един мит рядко остава непроменен с течение на времето, обикновено той се трасформира, придобива нови значения, а някои от старите му елементи се губят.
Не бе толкова отдавна времето, когято друидите се появили от небитието. От втората половина на 19-ти век англоезичният свят се превънал в основа за новото развитие на тази популярна култура.
Това помогна на отделните елементи на мита за друидите да се разпространи в целия свят, прекосявайки морета, океаните, планините и границите, стигайки не само САЩ и европейските страни, които хората дотогава въобще не свързваха с друидизма, като Полша и Чешка Република, но дори и в азиатските държави, толкова отдалечени от Стоунхендж. Семето бе посято в различните култури на народите и това донесе нови форми и разбирания за друидизма.
Така се роди феноменът, който наричаме модерен друидизъм. Като се има предвид, кога са били създадени или възстановени/реформирани повечето подобни дружества, „днешният“ друидизъм започна някъде в началото на 1920г.
Днес ние влизаме в турбулентните промени в религията, в ерата на парадоксите. Нарастващият светския начин на живот, съпътстващ усилването на интереса към алтернативната религия и духовността, ражда нови религиозни форми.
Друидите започват да се гордеят с това, че са езичници, а друидизмът намира своето място сред движенията на Нео-паганизма/Neo-Paganism. От вдъхновяващия мит те постепенно се превръщат в религията в класически смисъл на думата.
Забележки от автора
207 P. Morell, British Homeopathy During Two Centuries, London 1999.
208 P. Morell, Thomas Lackenby Maughan, http://www.homeoint.org/morrell/articles/pm_maugh.htm
209 R. Hutton, Blood and Mistletoe…, op. cit., p. 404.
БИБЛИОГРАФИЯ
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Humanistic Paganism, http://humanisticpaganism.com/
Imbas, http://www.imbas.org/
Isaac and Phoedra Bonewits’s Neopagan.net, www.neopagan.net
Jesus Camp, dir. H. Ewing, R. Grady, Magnolia Pictures 2006
Join the BDO, http://www.druidry.co.uk/about-the-bdo/join-the-bdo/
Kins, http://www.adf.org/groups/kins/
Kirk T., ADF Clergy Training Program, http://www.druidkirk.org/druid/clergy.html
Kirk T., History of Neopaganism and Druidry, http://www.druidkirk.org/druid/CTP/HistoryofNeopaganismandDruidry.pdf
Kirk T., My Celtic Studies Master Degree Work, http://www.druidkirk.org/ma/index.html
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MacDonald M., Divination for Public Ritual, http://www.adf.org/articles/working/divination-for-public-ritual.html
Mark Townsend. Magician, Priest and Author, http://www.magicofsoul.com/
Maughfling R., COBDO and the Charity Commision,
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Merlin, dir. S. Barron, Hallmark Entertainment 1998
Morell P., Thomas Lackenby Maughan, http://www.homeoint.org/morrell/articles/pm_maugh.htm
Myers B., Guest Post: Humanist Paganims on the Rise?, http://www.patheos.com/blogs/wildhunt/2012/08/guest-post-humanist-paganism-on-the-rise.html
OBOD Dryade Camps, http://www.obod.nl/dryade/camp/index.html
OBOD ritual on Glastonbury Tor 2009 video, http://www.youtube.com/watch?v=uR41P0NJAEw
Order of Bards, Ovates and Druids: Introductory Video, OBOD 2011
Our Historyhttp://www.aarweb.org/Meetings/Annual_Meeting/Program_Units/PUCS/Website/page.asp?FileName=AARPU139-8
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PanEuRytmia. Taniec duszy – ćwiczenie ciała, ducha i umysłu w harmonii ze Wszechświatem,
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Paradox, Sacred Space, an Exploration of the Triple Center, http://www.adf.org/articles/cosmology/sacred-space.html
Petition for a full and public apology from Melanie Phillips for her article „Druids as a religion? Stones of praise here we come„, http://www.petitiononline.com/druid1/petition.html
Philip Carr-Gomm, http://philipcarrgomm.druidry.org/
Philip Carr-Gomm’s Weblog, http://philipcarrgomm.wordpres.com/
Philipps M., Druids as an Official Religion? Stones of Praise Here We Come, online version:
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Pomegranate. International Journal for Pagan Studies, http://www.equinoxpub.com/POM
Reed S., An Introduction to Modern Druid Groups, http://www.nachtanz.org/SReed/mod_druids5.html
Reformed Druid (& co.) Grove Locations, updated 2011, http://www.rdna.info/wheregrove.html
So What is Celtic Reconstructionism (CR)?, http://www.paganachd.com/faq/whatiscr.html#reconstruction
Some RDG Statistics, http://reformed-druids.org/?q=node/27
Stało się. Druidyzm został uznany za oficjalną religię, http://deser.pl/deser/1,83453,8456158,Stalo_sie__Druidyzm_zostal_uznany_za_oficjalna_religie.html
Summer Solstice ritual at Stonehenge, part 1 and 2, OBOD 2011
Talks, Workshops, Retreats, http://philipcarrgomm.druidry.org/events.htm
The „Shamanic“ Druid, http://www.druidry.co.uk/what-is-druidry/bard-ovate-and-druid/what-is-adruid/the-shamanic-druid/
The Big Question, BBC 31.01.2010
The Campaign for Ecological Responsibility, http://www.druidry.org/events-projects/campaign-ecological-responsibility
The CR FAQ — An Introduction to Celtic Reconstructionist Paganism, w wersji online fragment,
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The Druid Camp, http://www.druidcamp.org.uk/
The Druid Network Charity Press Relase, http://druidnetwork.org/en/node/1003168
The Druid Network, http://druidnetwork.org/
The Henge of Keltria 2011 Board of Trustees, http://www.keltria.org/biographies/BoT.htm
The Henge of Keltria, About Us, http://www.keltria.org/aboutus.htm
The Mists of Avalon, dir. U. Edel, TNT 2001
The Mount Heamus Award, http://www.druidry.org/events-projects/mount-haemus-award
The National Eisteddfod of Wales, http://www.eisteddfod.org.uk/english/
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The Paul O’ Grady Show, Channel 4, Sezon 4, marzec 2008
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Vercingetorix: La legende du druide roi, dir. J. Dorfmann, CNC et al. 2001
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