MORE DRUIDIC MAGICK EXPLAINED

• Immram: A journey to the realms where the Gods live, possibly by shamanic flight. Literally, Immram means "sea journey", for it is in the western ocean that the islands of otherworldly paradises were said to be located

• Imbas: Inspiration, poetic frenzy, the "fire in the head" that Amergin (Said to have been the first Druid) speaks of and has been noted in many bardic tales. Possibly, Imbas refers to altered states of consciousness.

• Echtra: "Adventure", expeditions and journeys that occur on a particularly sacred site. This way of magick often happens "accidentally" or by chance to heroes, warriors, and hunters.

• Dra/iocht: The word for magick. Literally translated, it means "what Druids do" or what many whom speak Gaelic use as the word FOR Druid, Druidism or Druidry.

• Fi/rinne: "Truth", or "Justice", the binding force of nature or the way of nature. Note the significance of Truth and Justice being in the same word.

Some of the following are Druidic skills used in various ways for various reasons in order to attain such communions and bonds with nature. The below terms are Draiochta and are used by myself and other traditional Celtic Druids to perform their numerous ways of Magick.

• Bríocht: spell, largely or fully verbal (the modern form of the word is spelled, and pronounced, with a short "i", briocht). This spell or charm generally consists of either two lines or six lines. Lines with eight syllables precede those having only four syllables. It is primarily used for protection but can be used in battles; also can be spelled: bricht or breacht.

• Leapaidh lánlaidhí: lit. "harbourage of complete attentions"; (esp. secure or powerful) mind-set (to do bríocht or in meditation). The place for performing these meditations was called a "leabaidh" This was the bed or sleeping place of the poet who would most probably be seeking imbas. Such a place would have been warded both physically and spiritually.

• Fáistine: divination. This word derives from the word for seer ("fáith") and is spelled fáidsine, fáitsine or fáithsine in Old Irish. It is applied to soothsaying and the second sight (for both Pagan, Druidic and Old Testament auguries).

• Siulacht: 1 feeling of being magickally influenced, not necessarily by bríocht; 2) spontaneously magick insight, esp. given by proceeding (cf iomas, poc, turas); 3) state of being fae. Also spelled as "séolacht" and seems to be closely associated with the act of "sailing" or "reading the signs" (as in reading the stars).

• Nealadoireacht: 1) divination by clouds; 2) furtively spying. Used to detect the actions and movements of an enemy or someone wishing to cause harm to an indiviual or clan. Also spelled nelladóireacht and neladóreacht ... could also mean astrology.

• Huidecht: travelling through life (or death). Especially applied to journeys that go beyond boundaries and pierce the veil of reality in this earthy realm.

• Dícheadal: incantation. A particular form of dícheadal is known as "diechetal do chennaibh". This is a way of achieving imbas by understanding each part of a given situation separately, so that its combined meaning may be more completely understood. The use of such a technique also gives insight into hidden agendas and the root causes (or its creators). Though some have translated dichetal do chennaibh to mean "cracking the nuts" or "incantation of the fingertips".

• Tamhneal: trance, in general, in which visions would occur. This term could also be applied to a stupor, fainting, unconsciousness, or even death. Usually induced by an herb or herbal blend.

• Corrguineacht: "crane magick", bríocht, esp. mallacht (curse), on one foot, one eye closed, one hand in belt. This was the technique used by Lugh to incite the Men of Dea to battle against the Fomhoire. As with most Celtic Magicks, it is associated with edges and boundaries.

• Cumhacht: power, authority, influence. This term is also used to describe the effect that a Mighty One with great power would have upon those around him or her. This influence was also ascribed to the effect that the Ogham consonants had upon one another when chanting verses. The linking of one beginning word sound to another, modified the word endings and changed (or "reshaped") the meanings and/or effect of the words themselves. From such an association of likeness or similarity, comes the power of sounds, names, and incantations, to affect the shape of reality.

• Millteoracht: magickal attack. This term is often used in place of destruction, perversion, spoiling or ruining. Such a technique would fit well with a "glam dichinn" (a poem of great satire and magickal attack directed by seven grades of Filidh, usually upon a rival king and his possessions).

• Gabhlairdeall: "forked attention", division of consciousness, esp. during somhoill. This word seems to be related to the word "samailt". This double is provided with limited capabilities to continue some Magickal actions, while the Druid is focusing his/her attention in another area (or even another world). Such a technique is also useful for interactively communicating between worlds.

• Ngesadoirecht: sorcery, divination (especially concerning geasa or "magickal calling"). This is generally associated with the time of birth, the winds and the weather, and/or some astrological event. Geis are generally taboos or interdictions against performing some particular action, though they could also mean that a person has a duty or a "great work" that they are destined to perform. Conare, Cormac, CuChulainn and Connla are just a few of the Irish heroes that had geasa.

• Sruth bhua: current or flow of bua (v iul). This flow of Magickal/Spiritual power is one of the primary activating forces behind both Draíocht and Filidecht. A Druid might direct such a stream to sustain a shield of invisibility or to perform a Magickal flight. Sruth bhua is both immediate and experiential. It is both the knowledge and the experience.

• Réamhfhuireach: bríocht set beforehand which awaits scorán (a trigger) to activate. Réim means to prepare in advance. Fuireach means to delay, to postpone, to restrain. Fuireachair means to be alert or to be wary. Such a spell would alert one to tampering and possibly detain or "ensnare" those that had tripped it.

• Aithriocht: shape-shifting, actual not mealladh (v athdholb). This is what Lleu did when he was pierced by the Magickal spear of Gronw Pebyr. He shapeshifted into an eagle to avoid death. He was killed at an "in between place" (a doorway) and his life after death was in between the branches of the Oak. It was in this state, that Gwydion found him and healed him. This shapeshifting is not to be confused with taking on the inward characteristics or nature of a totemic beast. It is a literal exchanging of bodies or a transformation of the delb. Fintan did this as did Angus mac Og as well as many other Irish deities and mystical creatures.

• Ortha: charm, physical not verbal. Bewitching charm, where Magickal power is used to alter the properties of a potion, a food or an object. A blacksmith might well sing an ortha to a sword as he forges it. A witch might chant an ortha to a healing potion or an herbal ointment.

• Upthaireacht: folk magic. This word is also said to equate to epaideacht, which is very similar in meaning to an "ortha". Upthaireacht applies more toward metalwork and ortha applies more toward altering those things that are organic (herbs, milk products, potions, etc..)

• Éaraid - magical interference or hindrance. ( The Old Irish word seems to be éraid which can be applied to hindrances as well as compulsions. These might well be akin to or associated with geasa.

• Idircheo - area of overlapping liminality between an Domhan-so and an Saol Eile. (lit. between-mist). The "in-between-place" was where most Celtic Magic was worked. This could be at the edge of water, within a mist, at morning or sunset, during an eclipse, etc... Achieving a state where one could exist in two worlds simultaneously, allowed the power of the Mighty Ones and the Ancestors to be more easily used. This was sometimes called "walking the razor" or "standing in the doorway" among Shaman.

• Éasca - 1) moon; 2) fluent, nimble, free, swift. This word is spelled éscaid sometimes and is associated with the Moon and lunar periods. It also has connotations associated with expectancy, exaltation, swiftness, as well as, cleansing, and the edges of bogs and streams. I see this as being associated with Moon worship and Women's Mysteries

• Oibelteoiracht - the practice of religious contemplation. I see this as a word related to "work" and the discipline of the self.

• Iompóchur - bríocht to reverse, reflect, "boomerang" ward. This word derives from the word impód which is the act of turning, returning, warding, or annulling. It basically means, to me, that one can usually achieve the best results by deflection rather than direct confrontation. When used in Magic, this is likened to Magical "Grappling" so to speak.

• Uinde - seeing, beholding. This term suggests visions and revelations that would accompany an initiation rite or at times even a scrying (I see things like "oneness" and "godliness", even "one-eyed" within the meanings of this word).

• Airbhe - an encircling "hedge" which protects those inside and may be crossed but with ill-effect on whom does so. The Druids would circumambulate a group while chanting until the group had disappeared from sight. This is related to the power of the winds and the breath (even the Druid's breath or the Dragon's breath). Within Celtic society this was also tied to general geasa, things that were strictly prohibited (like violence on a Filidh). The term could also be used to mean "under the protection of" with some generally horrible consequence if the peace was violated. Such protections extended to each major aonach: (Tara, Carman, Lughnasadh, Bealtaine, Samhain), and feast, as well.

THE CHARM OF MAKING

Old Irish Gaelic: Ana/l nathrach, orth' bha/is's bethad, do che'l de'nmha.

Pronounced: Ah-nal nath-rahck oughth-bah’s beth-od doch-iel dien-may

Modern English Translation: Serpent's breath, charm of death and life, thy omen of making.

Here is the “Charm of Making”, as it appears in the film "Excalibur" and in many books written by Authors that have been dismissed as frauds and their works somewhat less than genuine. Still, the charm bears SOME validity as even in deception often lies a certain degree of truth, and I myself have worked with it to raise power for other spells and such and it has proven to me at least, to be effective in most instances. Power thoughts, chants, invocations, and evocations are often created by people whom have no idea what words of power are, they simply make a rhyming verse or merely spout poetry which in it’s defense can be veritable as well.

The translation of the charm of making actually corresponds to things and ideals that Traditional Druids AND Pagans of other traditions hold sacred. The mention of the Serpent (A creature very mystical and sacred to the Druids and Pagans alike) symbolizing power, strength and the aspects of life, death and rebirth. As the Serpent sheds it’s skin and is thus reborn over and over. The Serpent’s breath, meaning venom has the ability to take life and even save that very same life. Also it has been noted that the word Serpent may not necessarily refer to a mere snake but perhaps a Dragon or Wurm, which indeed encompasses the principles of arcane knowledge and wisdom as well as the attributes of the snake. The reference to an “omen” is significant as Traditionalist Pagans as well as Modern Neo-Pagans universally have or believe in the relevance of what some perceive as omens in dreams, vision, or perform some sort of divination.

I am not debating the validity of charm, nor the Author or practioner who created it, nor the writers that have written about this charm, nor the books and movies that have included this charm in their make up. I am merely stating that “The Charm of Making” has in fact, been a part of my traditional training/learning as my family has taught for generations and worked for me in several instances. Given my analysis of the charm itself as I perceive it lends creedance to it's traditional use and validity.