Tribes

Shared Concepts & Definitions

We realize that most people who sign on as Tribes members do so because they lack either the time, the money, or the desire to apply themselves to the consistent, intensive study and practice required of Druid clergy. Nonetheless ... there are certain concepts that define our perception and experience that we all must share if we are to truly share in one Tradition rather than many superficially related circles, and the first of these is our definition of "community". At its most basic level a community is a self-sustaining collective of individuals and kin-groups that share the same culture, language, beliefs, and worldview (definition of reality). Non-members ('outsiders') are recognized by the fact that they do not share these qualities.

On the purely pragmatic level, we do not exist in isolation in the world. When others ask us what "Avalonian Tradition" is, or how it is the same or different from other paths, we should at least be able to offer an informed response. Not to know even these basic concepts is to ourselves be 'outsiders' who do not to share in the common reality and experience of the ADO spiritual community. That said, let us begin by looking at the reality that we, as a Tradition and spiritual community all share; and the first aspect of it to be learnt is our shared definition of "tradition" itself. However others may choose to answer this question, this is our definition ...

Tradition versus "tradition" [n. Latin 'traditio'; (1) "to hand down" or "hand over"]

'Tradition' originally referred to the handing down of beliefs and spiritual/cultural practices by example and through the spoken word, usually poetry and story-telling. Modern definitions include: (1) Beliefs or customs taught by one generation to the next, often orally, (2) A set of customs or practices, (3) A broad religious movement made up of religious denominations or church bodies sharing a common history, customs, culture, and the main elements of a body of teachings. Theoretical definitions include: (1) Traditions and customs (i.e. culture), (2) Philosophical tradition (i.e. knowledge systems), (3) Traditionalism (e.g. adherents to specific traditions and/or cultures, proponents of specific methods or schools of learning, and advocates for reverting to tribal values and societal forms), and (4) Archaeological tradition (a set of cultures or industries that develop one from another).

[paraphrased from a definition by "Wikipedia"]

The Avalon Mystery Tradition (to which our Order belongs) is a 'tradition' in the sense that it is a broad religious movement made up of different independent spiritual and religious bodies that derive their teachings and practices from a common history and source. This source provides similar sets of practices and story-lore, within which are encoded Avalon's Wisdom Tradition (knowledge system). ADO is a 'Tradition' in that it is one religio-spiritual body within the whole, and inherits from the greater Tradition its customs, beliefs, and practices as handed down through Avalon's oral tradition and literature. We are "traditionalists" in the sense that we adhere to ancestral ways, hold our customs, practices, beliefs, and myths (Sacred Story Cycles) to be equally sacred, consider traditional forms of learning extremely important, and acknowledge different schools of Avalonian thought across the ages. We also stress a return to older, tribal cultural values and societal structures.

Because ADO exemplifies virtually every known definition of 'tradition' in common usage, it usually denotes the practices of the Order as "the Way" or "the Tradition", and Avalonian religio-spirituality in its entirety as (more usually) "the greater Tradition"; while common dictionary usages that are not intended as Avalon-specific identifiers appear in lower case ('tradition'). Hopefully this small grammatical liberty will help visitors to distinguish more easily between similar looking concepts.

Spirituality versus Religion

What is the difference between a 'spirituality' and a 'religion'? In Avalonian Druidry, 'spirituality' is the system of mystical, philosophical, magical and soul practices observed by either an individual or a group, constellating around a core set of beliefs or tenets that defines its spiritual relationship(s) with (and within) Creation. 'Religion', on the other hand, is the formal organization and administration of a spiritual practice, which imposes upon belief a formal legal structure and whose administration is a recognized institution within the State.

Most groups consider themselves either spiritualities or religions; however, ADO embodies both functions. This gives the Order a somewhat Janus-like appearance in print, leaving some people with the impression that there are two ADOs:

ADO, "the Religion": The registered 501(c)(3) religious nonprofit charity, satisfying the Order's present legal and material needs and requirements; and

ADO, the Spiritual Tradition: The Spiritual Way (or Tradition) we have inherited from the ancestors which comprises our beliefs, worldview, customs, society, and spiritual practice, which endure forever -- with or without the religion.

The frequent repetition of rules and requirements at our website sometimes prompts visitors to question the degree of structure within our community as being, perhaps, too rigid. This is especially true for Seekers hoping to escape rules or structures. In reality, we refer to a very few laws and rules numerous times, and in various ways, including 'shared assumptions' that are normally left unspoken. Why? Because there are no shared assumptions without a shared worldview. We have not grown up as members of a traditional tribal community; thus there are no 'common assumptions' that it is safe to presume we all share. Even simple things must be elucidated if we are to truly share the basic definitions of terms necessary to maintain our beliefs within the context of one Traditional worldview.

However, legal requirements must also be met. The only way to accept donations, establish member assistance programs, and/or acquire sacred land for retreats or spiritual community without assuming personal liability for the taxes to be paid on these assets is to obtain tax-exempt (charitable) status; and that does not come without conformance to mainstream, secular law. Any American group applying for nonprofit status is legally required by the IRS to adopt and publish legal governing documents that establish administrative structures and procedures deemed by society to provide appropriate "channels of communication" and "fiscal accountability". There are no exceptions. However, modern legal codes and systems tend to be linear, hierarchical, and patriarchal; they are ill-adapted to ancestral systems, beliefs, and practices. How do we reconcile these opposing worldviews? Not Hard ...

Translation versus Conversion: Predictably, wherever indigenous peoples have tried to resolve this dichotomy by forming separate "Councils" (one as a liaison to mainstream government, and the other as a continuation of native society), mainstream society has recognized only the mainstreamed administrative body, demoting traditional Councils to a strictly ceremonial status. Although ADO does not currently face the same fiscal dependency and pressures as other native traditions, who among us can predict the choices or needs of future generations? We felt it wiser to lay a somewhat different groundwork in hopes of avoiding a similar trap.

Instead of converting our nonlinear Tradition to conform to mainstream linear models or creating two separate governing structures, we have chosen to translate traditional procedures into mainstream language in order to render them transparent to mainstream (government) eyes. This allows us to show fiscal and administrative accountability in terms that are intelligible to mainstream society. What is reported is truthful, without need of sacrificing custom or Tradition. We simply translate our process into "corporate-speak" before submitting it for IRS review or archiving. By following this method the experience of Traditional spirituality, community, and culture remains as authentic as possible via distance media. Virtually nothing materially changes except in formatting the written record. The shift is purely one of perspective.

"The Way"

Aspirants often ask how a tradition can grow without losing its core identity; for all things must evolve and grow in order to thrive. Yet to remain a spiritual tradition founded upon a specific Way and history, each spirituality must also retain its essential nature (i.e. those things which make it unique and key Universal Truths to its specific landscapes, worldviews, customs, and ancestors). How can integrity be preserved without either sacrificing this core identity or stifling spontaneous creative expression? How do we differentiate between evolution and corruption? Between growth and dissipation? How far can the cord be stretched before any authentic bond with the past is broken? ... In our time, many ancient traditions have been lost to control issues and egotistical eclecticism. The chief culprit behind both is our modern, shallow, materialistic consumer society, which teaches us to expect always to have what we want easily and 'on demand' ... much as a babe at the breast expects to be fed the moment it cries.

There could be no worse preparation for life in a Druid community. Unfortunately, Neopaganism has contributed to this problem by encouraging people in the expectation that the knowledge, experience, discernment, and discipline required of pagan clergy may be had in as short a time as three years and three days. As recent events in the Neopagan community amply demonstrate, this is simply not possible -- and nor does it reflect ancient practice. Any serious member of the Pagan clergy will know this, so why is the situation tolerated? ... Because people want to grow their memberships and it is assumed that most modern people cannot meet the real criteria; that faced with 18-21 years of intensive, consistent, disciplined study and practice in service to a community, most Seekers would fail or lose interest -- and this may be so; but 'fast-track priest/ess packages' are not a viable solution. To place in the hands of the unready access to powers they cannot yet fully comprehend, with which they have little real experience, and for which they lack the necessary respect, is unconscionable and dangerous. To follow The Way in breath, blood, and bone (so that it becomes second nature) requires not days but years of consistent time and effort, and the sooner we reconcile ourselves to this fact the sooner the real journey may begin.

One of the simplest ways to combat the effects of mainstream programming is to literally 'change the channel'; 'unplug' from the mainstream matrix and go out into Nature leaving modern society completely behind you. To free ourselves from *the Web* will require us to limit our use of technology to only those times when it truly serves us. We may judge by our own resistance (or should we say, 'withdrawal'?) how very much we need to establish such boundaries. The greater the resistance, the greater the need. It will not be easy, but the extraordinary cannot enter our lives if we have left no place for it.

Main Tenets

All spiritualities, faiths, and religions must pass on to their members the articles of their faith (or 'Tradition'). As each spirituality evolves from an organic interaction between the people and the lands upon which they live, so each is different despite sharing certain universal truths; therefore Articles of Faith are based on shared assumptions about what Creation truly is and the role we hold within it, assumptions we will call 'tenets'. Tenets are like recurring themes that run through all aspects of a spirituality. Some are spoken, some are unspoken. Though they may be expressed differently by different groups or mentors (or in different situations), all branches of the Greater Avalon Mystery Tradition hold the following 'tenets' in common [items specific to the Druid Branch of the Tradition appear in brackets]:

Doctrine of Origins: [ADO is the founding Order of the modern Druid Branch of the Avalon Mystery Tradition. We are taught that the Greater Tradition predates the Celts and that Avalonian Tradition is not 'inspired by' Avalon, it is our inheritance from Avalon via the ancestors.] The Greater Avalon Mystery Tradition derives its teachings from the practices and culture of native peoples (popularly considered Western European) and their descendants; peoples whose culture(s) provides an historical and cultural point of focus upon which may be founded a modern study and practice. The following tenets are common to all Tradition branches:

There is one Source, one Wellspring or creative matrix from which all things proceed and to which

all return. The Source, and all that proceeds from it, is aware, conscious, ensouled, and sacred.

There is no separation between the Source and its emanations. Since it is the female of our species

within which life germinates, we define the Source as the Divine Feminine. Though the Source

cannot be personified, we experience and know it by many names and titles, including: "Great

Goddess," "Great Mother," "The Lady of Life," "The Mother Source," and the "All-Mother." [The

"Druid Mind" is our term for the Mind of the Source as it is reflected in the mind of the collective, and as

accessed through the Dreamtime practices of Avalonian Faery Druids. Through these practices, we strive to

harmonize our thoughts, actions, and creations with the energy of the Great Pattern of Being manifest through

the Source in all its emanations.]

Doctrine of Love: Love is the most powerful force in Creation; it impels the Source to Create and shapes the Laws that govern Nature. It exists even within death and decay as the gateway to regeneration and rebirth. The power of Avalon derives from Love as it is known within the Source. There is no greater power.

Doctrine of Kinship: As all things emanate from the Source and are thus kin to one another, there is no stronger bond than the bond between kin, which defines our birth families, our spiritual family, our bond with the Gods, and with Creation.

[Doctrine of Time & Space: Reality exists within the center of the present moment. Space is a river in which flows Creation. The phenomenon we perceive as "time" is actually the observable flow of events perceived in space flowing forward or bending back upon themselves. Both time and space are actually infinite; it is our limited perceptions that make them appear finite.]

[Doctrine of Otherworlds: Creation is how we perceive emanations of the Source manifesting as infinite orders of being within various planes (Land, Sea, and Sky in Middle Earth) and realms. Each realm has three aspects (the nine (9) Elemental Realms, each of which is a world with its own denizens, powers, and purpose within Creation). When beings pass into planes or realms other than their own, they may seem to lose or gain power; thus an ancestor dwelling in the Otherworld may appear omnipotent when seen in our own plane of existence, just as we may appear omnipotent when in certain of the Otherworlds. This phenomenon accounts for the 'supernatural' power of the various orders of being whom Tradition calls, 'Gods'.]

Of course, these tenets will be described differently in different Avalonian groups; however, the concepts behind them are held in common in one form or another by all Avalonians and to some degree underlie each group's teachings. Although our historical focal points and modes of teaching these concepts may vary, the feeling they impart will be distinctly 'Avalonian' wherever you encounter them.

As we have said, lineage provides a key to access specific ancestral and spiritual energies; energies that are unique from those of other, seemingly similar groups. Ideas alone do not make something "Avalonian", anymore than a cloak alone can make someone a Druid. It is the attunement to Avalon's unique, signature energy as manifest through specific ancestors, cultures, lands, and times that gives the Tradition its unique feeling and power. Attunement comes from a combination of study, practice, lineage, and the lore, skills, ancestral memory, and empowerments we inherit through the Tradition; it cannot be 'channeled' or stolen. As they made the rules, so the far ancestors require us all to honor them. There are no exceptions for this is the price of lineage and it is not, after all, so very much to ask. The understanding of these 'Doctrines' arises out of study, practice, and experience.

These views marginalize those in need, making them 'outsiders' for whom we have no personal responsibility. Likewise, the underprivileged often see society as responsible for both their failings, and for solving their problems for them. Rather than struggle to make the changes necessary to improve their lot in life, they may seek to deflect responsibility away from themselves. It is difficult to imagine less self-empowered perspectives or behaviors. Because it is difficult for us to see the cause of these problems objectively, we generally avoid seeing them at all. In fact if we strip away the veneer of modern life, they are quite simple: it all comes down to survival.

Anyone who has ever watched the television series "Survivor" (a programme about strangers trapped together on a remote island) will know that when average people are placed in primitive settings where survival depends on working hard, working smart, and working well together, most Westerners fall apart. Habits that are rewarded in day-to-day business suddenly stand out as reprehensible and even threatening to group survival. The first complaints voiced are invariably that some people are shirking their fair share of work (laziness) or that they don't listen, cannot collaborate on solutions, and/or are lording it over others (ego). As the struggle for control begins, collaborative team effort falls apart. The resulting lack of essentials forces the 'tribe' to confront the urgent need to adapt to an unforgiving environment. Because each 'tribe' is small and the consequences are immediate, everyone knows who is the problem and what's gone wrong. Stripped of the illusion that we are shielded from suffering the consequences of our actions, most people have no trouble identifying a real threat when they see one; some will learn to adapt in positive, life-affirming ways. Those that do not will be outcast (or in programme lingo, 'sent home') by the 'tribal council'.

In many ways, becoming a Tribes member is like being a player on "Survivor". You have to adapt to an unfamiliar set of values in an unfamiliar environment; if you fail, you don't survive. Of course, the people on "Survivor" can't get off the island without quitting the show and giving up the potential monetary reward. In order to stay, they have to adapt and change -- and the same is true here. And though the rewards of membership are much higher (and more lasting), they are also much less immediate and apparent. Still, if people can face the hardships of being a "Survivor" for the mere possibility of money, they should be able to persevere through the inner challenges of becoming ADO Tribes members to attain peace and spiritual Harmony ... shouldn't they?

Life Out of Balance

Why are some people unable to adapt or change? ... Why do behaviors that succeed in a corporate setting fail miserably in a tribal setting? ... From the moment of birth, the citizens of modern industrialized countries are groomed to assume roles in a corporate world. The subjects we are taught, the perspective of study, and the manner of teaching are all oriented to preparing us to accept the terms and conditions of the modern working world. This world has one purpose: to profit our employers. It is neither the purpose nor intent of corporations and bureaucracies to take care of people; they exist to maximize profit with the least possible investment. The cost to society is irrelevant, so long as profit margins are preserved and enhanced. Since there are always more people willing to buy and waiting to work, craftsmanship and employees are expendable. Those who succeed (i.e. rise to the top of the hierarchy) win a life of ease, excess, and luxury; the reward of failure is a life of unceasing toil and ever-worsening circumstances. These are the brutal facts of our modern 'civilized' world. How did it come to this?

We all know the effects of excess: hot foods dull the sense of taste. Bitter cold numbs the skin. Violent programming silences compassion, etc.. Isolation is another form of excess; one that has blinded us to the needs of life in community. The speed at which we move dulls our awareness of the world around us. We have forgotten how to be together in silence, to meet one another's eyes, to fearlessly look into another's souls; how to savour the presence of others, listen to the music of conversation, value each unique voice as important like the notes of a song ... We have forgotten how to read and share the symbols and signs of daily life; how to sing and dance the Song of Being ... What cannot be remembered, cannot be reclaimed. We have placed our faith in perishable things (beauty, image, youth, possessions, money), and expect technology to shield us from necessity. We have forgotten that survival, too, has many levels, and has its own price. What need have assembly workers to be inspired or inventive when their jobs rely on monotonous repetition performed unquestioningly? How many bosses tolerate employees who are more clever than they are? Why bother with disciplined study or practice when degrees and titles can be bought online, and the definition of 'Art' serves only the needs of the Ego?

Like the people on "Survivor", most of us arrive at Avalon's shores unfit for the journey ahead of us, and largely unaware of the likely impact of our actual weaknesses and failings. And again like the players on "Survivor", most of us will try to assign blame or deflect responsibility for our attitudes and behavior away from ourselves, rather than admit the need to change how we think and behave. How can we know this? Because of all the people who have come and gone through our membership, not one has escaped these issues. A lifetime of conditioning cannot be overcome in a few weeks, months, or even years, nor can it be overcome by the mind only. The change must be made on every level of our being, and the years of our conditioning will define the time needed to re-balance the scales and begin making real and lasting progress ... and so it is not enough to be a 'weekend Tribes person'. For any lasting benefit we must do more than be *like* the Tribes. We must become the Tribes -- every moment of every day.

Setting Down Roots

To have the power of choice over whether and when to let go of societal conditioning is a tremendously liberating and deeply satisfying experience. As most of us are not stranded on tropical islands we are obliged to continue functioning in mainstream society, but it remains remarkably simple to make these changes. We need only change the way we define ourselves and interact with others. Learning how to protect our own best interests without it being at someone else's expense makes us more creative and productive -- qualities which tend to earn us respect. Being centered, grounded, and feeling that our lives have meaning and purpose is also attractive and interesting to other people, who perceive it as a kind of mystique, which enhances feelings of confidence and contentedness with life. So overall, while self-transformation can be difficult it is immensely rewarding and extremely beneficial to everyone.

Of course, no matter how much we change ourselves we cannot change others, and the people around us in the mainstream are liable to keep on as they have always done, regardless of what we do. It is amongst our Sisters and Brothers in spiritual community that the benefits of making these changes will be most enjoyed and appreciated. It is an amazing feeling to speak and realize that everyone is listening ... just listening, because our voice is that important. And it is equally astonishing to hear others as we once did in childhood; when we saw the people around us not as tedious, but as magical, omnipotent beings whose actions filled us with wonder ... We have been taught that wonder belongs to childhood and is lost to adults. This is untrue. It is only lost as long as we refuse to open ourselves to it by opening our hearts to the world and to one another.

What Survivors Do ...

So now we've made the first step and committed ourselves to being 'survivors'. We've made camp and attended to life's little necessities; we have enough reading material and lesson work to last us for years ... but so far we're alone in camp, just a voice in the darkness of cyber space. The map says there are Tribes folk hereabouts, but we have yet to see them. What's next? How do we make contact? And more importantly, how do we stop being 'outsiders' and start being spiritual family? Not hard. We go to the central hearthfire (for that is the gathering place of all the Tribes) and we learn from our own mistakes and by others' examples. As we are in the infancy of our learning, so here: by letting go of preconceived notions or expectations about how things 'should' be, we open ourselves to authentic experience. (Expatriates will remember relying on these skills instinctively when negotiating foreign languages, landscapes, customs and cultures. As adults, we may be a bit out of practice, but the same instincts apply here.)

As children, we learn first how to greet and farewell other people, and next how to say 'please' and 'thank you'. These simple expressions help to define us in other people's minds -- a fact not changed by modern Western society's abandonment of courtesy -- and simple ceremonial greetings remain common throughout the rest of the world, even today. Who is not familiar with the handshake, the French 'kiss', the Maori touching of brows, the Eskimo rubbing of noses, or the Eastern custom of bowing? All are simple, yet formal ritual expressions of greeting and farewell, as much a part of these cultures as religion (and in some cases arising directly from it). The same is true for us. As Tribes members we observe our own customary forms for these occasions that are not more difficult than the customs already noted; simple, ritualized gestures intended to convey respect, acknowledgement, and blessing. Learning to use them appropriately and comfortably both eases our way in the community and shows respect for ancestral custom. For Americans, whose culture is based on informality and 'cheek', such formality may feel peculiar, even pretentious. This is normal whenever we find ourselves in new situations -- especially those involving title or power. We instinctively assume that the hierarchy, and our place within it, are the same from one place to another -- and in mainstream society this is likely true; but it is not true in traditional society. Tribal society works by different rules, and we will find the nature of the hierarchy and our place within it to be quite different -- just as do the players on "Survivor". When a lifetime's assumptions suddenly fail us we may feel uncomfortable and embarrassed assuming the behavior of Avalonian Tribes and Druids. The only cure for this self-consciousness is to regularly contradict these feelings through practice.

We will need to know certain basic ideas and terms that comprise our shared reality if we are to understand the things we observe and experience. Our birth cultures provide the unspoken assumptions that underlie our understandings of mainstream society; but we will need to learn a new and different vocabulary to understand life in Traditional Druid community. It has been said that as we grow older we lose the tenacity for study, and this is often true. We are also often denied the time and energy needed to learn at the rate we once did. Thus you will need to have patience, and the Order will need to repeat key concepts often and in different ways to help plant them in memory. While you may have encountered these ideas before, we urge you to use every opportunity to reinforce them. Try to see them anew each time, looking for new layers of meaning and nuance to enrich your understanding and help establish you in an ancestral worldview.