05 The Great Druish Books - A Reformed Druid Anthology.pdf - A Reformed Druid Anthology - YasminLight

PART FIVE

THE GREAT

DRUISH

BOOKS

New Introduction

The last major Branch of the Reform to have been (more or less)

organized was that of the Hasidic Druids of North America (HDNA),

which was an offshoot of the SDNA. The Hasidic Druids began

when Isaac Bonewits stopped en route in St. Louis on the way from

his previous position as Arch-Druid of the Twin Cities to Berkeley

(where he was subsequently elected Arch-Druid of the Mother Grove,

which for awhile, was different from the Berkeley Grove). Hasidic

Druidism was one of the many Branches of the Reform, growing out

of the SDNA, consisting of Neopagans of even greater piety. Their

grove was known as the Arch Grove, led by Vicki Rhodes, named

after the 630 foot arch that is the symbol of the City of St. Louis.

Incidentally, this was the first grove not to use its city-location as the

name of its grove, mainly because they objected to the use of a Chris-

tian saint in the name of their grove. The HDNA agreed to continue

to use the same ordination ceremonies as those of the other Branches

of the Reform (with their own additions), so as to maintain the Ap-

ostolic Succession and to encourage those who are interested in Re-

formed Druidism, but not Hasidic style, to be able to get in touch

with other Branches of the Reform. Sadly, the one grove of the HDNA

disbanded within three years of its foundation c. 1977 c.e. and many

decided to join the Church of All Worlds.

The Lughnasadh 1976 c.e. (14 y.r. Berkeley) edition of The Druid

Chronicles (Evolved) was the first publication to present these books

to the general public. In the late 70s, Pentalpha Journal republished a

few of their works. Although they are currently considered an “inac-

tive” Branch (at least until someone revives it), the current editor

Scharding, feels that, in their short time with our organization, they

produced a marvelous group theilogy and rule of living. They are

also another noteworthy example contrary to the general belief that

all the members of the NRDNA and other offshoots were only inter-

ested in Celtic Druidism. Although the HDNA may appear bizarrely

dogmatic and complex compared to even the SDNA, much more so

when compared with the RDNA, there was a subtle aspect of play

and self-mocking woven into the following documents. They were

also serious in many ways, too, and that should be remembered. I

republish these books in memory of a unique experiment within the

Reform, but their documents should not be misconstrued as speak-

ing for members of other Branches of the Reform.

—Michael Scharding

D RYNEMETUM P RESS

Old Introduction

The Mishmash of Hasidic Druidism consists of a listing of the

basic laws, customs, vocabulary and the ethical principles of the

HDNA. As mentioned in Chapter 15, a major function of the Mish-

mash is to provoke regular and extensive debate about every aspect of

the religion. Known as “Hairpull,” this obligation of scholarly de-

bate forces every generation of Hasidic Drues to re-evaluate their

benefits and to adjust them to their current environment. It is im-

portant to note that the verses of the Mishmash are not eternal laws

carved in stone (see 1:4), but are designed to provoke debate and

meditation. Nonetheless, they are a serious attempt to condense,

into one concentrated source, the ethical principles believed in by, it

would appear, a majority of living Neopagans (of all persuasions).

While many verses of interest only to Hasidic Drues, the rest of the

Mishmash will be found to ring quite a few bells in the minds and

hearts of Neopagans of every cultural heritage.

The Te-Mara consists of commentaries on the verses of the Mish-

mash, by several generations of Druish scholars. These commentar-

ies are of great help in the practice of Hairpull as they give Drues of

all positions arguments with which to back themselves up. Attempt-

ing to discuss the Mishmash without reference to the appropriate

verses of the Te-Mara, is foolish, for the Ancient Sages have often

warned against discussing the Mishmash, “as if there were no Te-

Mara.” From time to time, additions to the Te-Mara were printed

and distributed by the Arch-Grove. [Hopefully, we got them all.—Ed]

Considdur: the Alternatives, consists of prayers and blessings of

particular value to Hasidic Drues. Most of them will sound familiar

to members of the RDNA, but some have been written in an entirely

original manner. A basic principle of the HDNA is that one’s reli-

gion should totally saturate one’s life and lifestyle. Thus, any Hasidic

Drue is expected to be able to make up a blessing or prayer for

absolutely any occasion. Additions to this Book will also be printed

and distributed by the Arch Grove from time to time.

Where did this religion come from? Hasidic Drues were, for the

most part former Jews who love many of the old Jewish (especially

Yiddish) customs but who did not care for the repressive and puri-

tanical theology which they perceived as going along with them. Oth-

ers are merely looking for a total Neopagan Lifestyle and Hasidic

Druidism was one of the very few available. Over the last few de-

cades, there has been a great deal of Neopagan retrieval of customs

and holidays from Christianity. Now it is the time for Judaism to be

similarly invaded and our Pagan heritage revived (and someday, the

same process may happen to Islam).

Hasidic Druidism should not e viewed as a series of deliberate

insults against Judaism. On the contrary, an argument may be quite

honestly made that Judaism has represented a millennia-long series

of insults against Paganism. The Jewish Scriptures are replete with

one example after another of blasphemy, sacrilege and genocide com-

mitted by the Jews against their Pagan neighbors. but while the Jews

were murdering, enslaving, raping and insulting Pagans and Pagan-

ism in the Middle East, the Jews (like their later offshoots) were also

absorbing, borrowing and stealing various Pagan customs, concepts

and holidays. It is these that the Hasidic Druid movement has “bor-

rowed back,” knowing their Pagan origins. There is, of course, also

the fact that, over their own centuries of Persecution by the monothe-

istic cultures they spawned, the Jews developed a number of new

habits and customs; designed to help an endangered minority reli-

gion survive in a hostile environment. These too, the Hasidic Drues

feel free to borrow, for there is of much value to Neopagans (follow-

ers of endangered minority religions in a hostile environment) in

these traditions.

The Mishmash of Hasidic

Druidism

Chapter One: On Identity

1. Hasidic Druidism is a way of life.

2. All ordinances of the Hasidic Druids shall be abased upon iden-

tity as Hasidic Druids and are binding on no others.

3. All Ordinances and customs may be modified for reasons of health,

livelihood, the avoidance of incarceration and survival.

4. The Mishmash is an oak tree, not a stone monument.

Chapter Two: On General Ethical Priorities

1. The Multiverse is very large!

2. Lifestyle is more important that credo.

3. Intent is more important than results.

4. People are more important than property.

5. Discipline is more important than control.

6. Survival is more important than comfort.

7. Creation is better than criticism.

8. Destruction is better than complaint.

9. Unity is better than dissension.

10. Individuality is better than conformity.

11. Responsibility is better than blame.

12. Remorse is better than guilt.

13. Sensuality is better than asceticism.

14. Love is better than hate.

15. Caution is better than fear.

16. Courage is better than foolhardiness.

17. Knowledge is better than ignorance.

18. Self-knowledge is better than pride.

19. Wisdom is better than knowledge.

20. Honesty is better than deceit.

21. Honor is better than arrogance.

22. Peace is better than war.

23. Joy is better than sorrow.

24. Generosity is better than thrift.

25. Mercy is better than justice.

26. Loyalty is better than slavery.

27. Trust is better than cynicism.

28. Skepticism is better than gullibility.

29. Good works are better than good promises.

Chapter Three: On Food and Drink

1. Any food or drink found to be fatal shall be declared uncouth and

may not be consumed by Hasidic Druids.

2. Followers of Hasidic Druidism may be vegetarians, carnivores or

omnivores, as they individually choose.

3. The flesh and blood of sentient beings is uncouth and may not be

consumed.

Chapter Four: On Sexual Conduct

1. Sex is a gift of the Gods and is to be enjoyed by all concerned, as

often as possible and desired, but especially during Weekends

and High Holy Days.

2. Any sexual act physiologically dangerous or impossible to any

participant is forbidden.

3. Sexual gratification may not be used for coercion, nor coercion

(physical or non-physical) be used to obtain sexual gratification;

such is a crime against the Gods.

4. No restrictions shall be placed upon the sexual acts of any partici-

pants upon the ground of age, species or sexual preferences; save

where danger to health and/or arrest is imminent.

5. All bonded partners are expected to provide sexual satisfaction to

210

each other (if desired) at least once every week, or to arrange for

surrogate partners to provide said satisfaction.

6. It shall be considered uncouth for any member of a bonded group

to forbid or hinder any other member of the group from seeking

sexual gratification outside of the group.

7. Matters of hygiene and conception are the responsibility of all

participants involved in any sexual activity.

8. No gender in superior to any other; therefore sexual chauvinism is

uncouth.

9. A person of any gender may participate in any activity desired or

refrain from any activity dislike, regardless of traditional cultural

gender associations with specific activities.

5. Absolute pacifists are excused from all of this chapter.

Chapter Eight: On Ecology

1. Humans are only part of the Earth-Mother; the attempt to domi-

nate Nature is uncouth.

2. If one must hunt or butcher animals in order to survive, the ani-

mals killed must be killed swiftly, mercifully and with proper

and respectful ritual.

3. If a stray animal comes to one’s door either injured or ready to

give birth, it is couth to take care of it until after it injury was

healed or the offspring are ready to walk after the mother.

4. For every tree cut down for survival purposes, another must be

planted elsewhere beforehand, and the spirit of the doomed tree

given a day and a night in which to move into the sapling newly

planted, which should be of the same species.

5. When one is camping in the wilderness, the campground must be

left as clean or cleaner than it was upon one’s arrival; and all

fires must be dead and drowned.

6. It is as couth to clean up the air and land and water as it is

uncouth to dirty these things.

7. Love your Mother and your Father and your Siblings all.

Chapter Five: On Blood

1. Being the fluid and essence of life, blood is not, under any circum-

stance, to be wasted.

2. Blood sacrifices may be made only in these following special cir-

cumstances: If the blood is provided by the person offering the

sacrifice...

3. .... If the blood is spilled during the course of hunting and/or the

butchering of animals killed for food or a similar survival neces-

sity....

4. ...... if the blood is spilled in equal and honorable combat, or in a

genuine accident, or in a fully natural disaster.

5. It is uncouth to arrange fatal accidents or disasters, except in equal

and honorable combat.

6. Menstrual periods are natural functions to be blessed and enjoyed

as a sign of the mysteries of Womanhood.

7. There shall be no restrictions place upon women during their

periods, because of their periods, save those self-imposed by the

women involved for their own comfort.

Chapter Nine: On Divination and Magick

1. Always be careful what you ask for; you may get it.

2. The ability to divine that which is hidden is a gift of the Gods;

therefore, all those who have such talents should use them for

their own benefit and for the benefit of those seeking counsel.

3. No one form of divination is superior to any other; all are equally

blessed by the Gods.

4. No diviner is infallible, and to claim to be such is an uncouth

deception.

5. Divination and Magick are hard work; therefore, it is allowed to

ask for recompense for efforts made for nondruids.

6. It is uncouth to use Magick upon another sentient being without

their express permission; except in case of war or in case of an

ability to give permission caused by unconsciousness, youth or

inability to understand one’s offer to heal.

Chapter Six: On Grooming

1. All shall bathe once a week, whether they need it or not.

2. Bedclothes shall be cleaned once a month, whether they need it or not.

3. All clothes that are worn shall be cleaned once a year, whether

they need it or not.

4. The hair of all genders shall not be cut more than two fingers’

length, save where matters of law or livelihood make such muti-

lation necessary.

5. To symbolize the grace and fruitfulness of growing vines, all gen-

ders may wear sidelocks.

6. Due to the principles of Divine Androgyny, clothing shall not in

any way be restricted by reason of gender.

7. To betoken the fact that Wisdom is bestowed equally upon all

genders by the Gods, green caps (known as acorn caps) may be

worn by all genders whenever desired.

8. Similarly , to betoken the fact that all are sheltered equally by the

Gods, green shawls (known as tell-its) may be worn by all gen-

ders during prayers and rituals.

9. Any color not found in the visible spectrum of light is not couth,

and should not be worn in clothing nor used in rituals.

10. The wearing of clothing of any sort is optional, both in daily life

and at rituals.

Chapter Ten: On Liturgical Customs

1. It is couth to follow the customs of other Reformed Druid move-

ments, provided they do not contradict those of Hasidic Druidism.

2. Ritual equipment should be inexpensive, handmade, and of natu-

ral materials such as stone, glass, wood or metal.

3. The chalices are of various colors for various purposes, to wit: red chalices

are standard for weekly and High Holy Day services of worship....

4. ....yellow chalices are extra for services of worship and are used for

Second Order ordinations and for circulating among those who

cannot drink alcoholic liquids....

5. ... green chalices are sacred to Grannos and are used in healing rituals....

6. ...blue chalices are used in rituals in home, especially Weekend

services, and for divination and bardic rituals.

7. Other colors of chalices and ritual equipment may be used for

other purposes and the colors listed above may be altered to fit

the magical systems of any Hasidic Druid.

8. Hasidic druids may worship any Gods and Goddesses they wish

in addition to those listed in The Druid Chronicles.

9. Hasidic Druids may join the worship of any other Neopagan group they

wish, provided such worship does not contain uncouth elements.

10. Hasidic Druids are encouraged to invent new rituals, prayers,

hymns, holy days, and other ritual elements designed to glorify

the Gods, provided that said inventions are not uncouth.

11. It is uncouth for a Hasidic Druid not to be able to compose

poems or songs or a blessing for any occasion.

Chapter Seven: On Wars and Weapons

1. All are encouraged to wear at least one weapon at all times and to

know how to use each weapon carried.

2. Violence is always to be kept to an absolute minimum; solve the

problem, no more, no less.

3. One may participate in a war only if one is convinced that it is a

just and honorable war, necessary to one’s personal survival and

that of one’s loved ones.

4. One may use whatever violence necessary to protect oneself from

rape.

211

Chapter Eleven: On Healing

1. The key is temperance; which is moderation in all good things

and abstinence in all evil things.

2. Cleanliness is important, but only material things should be ster-

ilized.

3. Pain is neither good nor evil; it is a warning.

4. Pain should be controlled first by will and mental exercises; only

after these fail should one resort to other methods of suppress-

ing pain.

5. It is uncouth to endanger your health by ignoring signs of illness

or injury.

6. Be neither eager nor reluctant to use new or strange methods of

healing; but consider always the most natural methods first.

7. Do not let your bodies be cut open unless a life is at stake.

8. It is more important to treat causes than symptoms.

9. The words of one who has never been pregnant are not to be

weighed as heavily as those of one who has, when matters of

conception and abortion are discussed.

10. Let midwifes be honored among you, and let one who is wise in

the ways of herbs and healing be accounted more noble than the

bravest warrior.

2. The interlinking totality of all perceived and perceivable universe

is called the Multiverse and it is beyond description.

3. It is uncouth to induce another entity to alter his or her state of

consciousness.

4. It is uncouth to prevent another entity from altering her or his

state of consciousness.

5. There are many means for altering one’s state of consciousness,

among them are: breathing exercises, physical exercise, sexual

exercises, psychic exercises, religious exercises and the ingestion

of natural and artificial chemicals.

6. All of these are gifts of the Gods, designed to help us expand our

awareness of Them and the Multiverse, and should be treated

reverently and lovingly.

7. The major technique used for the altering of states of conscious-

ness in most Hasidic Druid worship is the ingestion of the wa-

ters-of-life.

8. Other techniques may be used in rituals, provided the leader is

competent and has made full explanations to all participants be-

forehand.

9. It is forbidden to use mind altering methods in such a fashion as

to cause grave physical , mental, psychic or legal harm to oneself

or others.

10. The versions perceived during altered states of consciousness

may be messages from the gods, but they should however be

shared and tested by the Grove before being acted upon.

Chapter Twelve: On Hasidic Time

1. Hasidic Druids use primarily the calendrical system developed by

the Schismatic Druids of North America, based upon that of the

New Reformed Druids of North America, with additions.

2. Individual households may choose an individual calendar, but

once chosen it should be kept to.

3. The week starts at sundown on Bircheve and every day begins at

sundown, the darkness being the eve and the light being the day.

4. The week, compared to the civil calendar, runs as follows: sunset

Friday to sunset Saturday is Bircheve and Birchday; sunset Satur-

day to sunset Sunday is Oakeve and Oakday; sunset Sunday to

sunset Monday is Aspeneve and Aspenday; sunset Monday to

sunset Tuesday is Maple-eve and Mapleday; sunset Tuesday to

sunset Wednesday is Rowaneve and Rowanday; sunset Wednes-

day to sunset Thursday in Pine-eve and Pineday; sunset Thurs-

day to sunset Friday is Olive-eve and Oliveday.

5. Weekend shall be taken to extend from sunset, the beginning of

Bircheve, to sunset, the end of Oakday.

6. Whenever possible, the Weekend shall be started with a ritual

feast in each home, and all manner of feasting, celebration and

relaxation continue throughout.

7. It is uncouth to concentrate during the Weekend on matters one

concentrates heavily upon the rest of the week.

8. The months and seasons of the year, together with their colors

and metals, are as follows: Geimredh: November, December and

January; red-purple, purple and purple-blue respectively; silver

and lead.....

9 ....Earrach; February, March and April; blue, blue-green and green

respectively; copper and mercury....

10 .... Samradh; May, June and July; green-yellow, yellow and yellow-

orange respectively; gold and electrum....

11. Foghamhar; August, September and October; orange, orange-

red and red respectively; bronze and iron.

12. Many there are who start these months according to the Druid

calendar rather than the civil calendar, and this is not uncouth;

but it is best if an entire Grove follows the same pattern.

Chapter Fourteen: On Dealing with Outsiders

1. Other Pagans should be treated as sisters and brothers.

2. Heretics are potential comrades; it is couth to talk to them.

3. Skeptics are fun; have several as friends.

4. Cynics are a plague; avoid them as such.

5. Fanatics are dangerous, for their hearts are closed.

6. Beware the tarbaby of experience.

7. Carry a long spoon wherever you go.

8. Be neither showy nor overly timid, but remember: nobody likes a

missionary.

9. Be careful about seducing their children.

10. Be cautious in telling them unpleasant truths, especially about

themselves.

11. Never expect them to live up to our standards.

Chapter Fifteen: On Study and Scholarship

1. When one or more laws are taken from the Mishmash, the ac-

companying commentaries read, and the matters involved de-

bated with wit and grace, this is a Hairpull.

2. It is couth for Hairpull to last at least an hour on each occasion.

3. Hairpull should be done by every family at least once every Week-

end.

4. It is couth for Hairpull to be done by an entire Grove after ser-

vices.

5. It is also couth for a Grove to hold weekly Hairpull indoors dur-

ing the Season of Sleep, instead of outdoor services.

6. Hairpull may take place at any other time between two or more

Hasidic Druids, and this is also couth.

7. Every Grove should have a library where members may meet for

study and Hairpull.

8. A scholar in the house is a blessing form the Gods; how much

more blessed is the house where scholars meet!

9. If one is teaching the young or ignorant, or making ready to so

teach, a scholar may be excused from many household duties.

10. Metaphysical gymnastics are uncouth, save when one is teaching

their power, humor and danger.

11. It is not couth to divorce theory from action.

12. Once cannot be a scholar alone.

13. Plant an oak grove about he Mishmash.

Chapter Thirteen: On Altered States of Con-

sciousness

1. Every sentient being lives in a unique universe and has the right to

live in that universe or any other universe he or she may choose

to occupy or visit.

212

The Te-Mara:

Commentaries on the Mish-Mash

2:1 THE MULTIVERSE: Every possible combination of ev-

ery possible universe with every other one, when conceived as a Whole,

is the Multiverse (the Ancients).

Every alternate probability universe that can be constructed by

every possible combination of every existing particle of energy, exists

(Dru Hixson).

IS VERY LARGE: However this does not mean “infinite” in the

sense of “nothing is true, all is permissible.” Multiplicity does not

mean chaos, nor free will anarchy. The vast number of choices open

to the individual at every turning point of his or her life does not

render choosing meaningless (Dru Earl).

Dru Earl is speaking through his acorn-cap, for Chaos, like Or-

der, is an integral part of the Multiverse. Neither is meaningful with-

out the other, nor very much fun (Dru Eris).

1:1 A WAY OF LIFE: Here in the opening line of the Mish-

mash we have the major characteristic that distinguishes Hasidic

Druidism among most religions, including the most Neopagan reli-

gions, for Hasidic Druidism is not merely a play in which one acts

once a week or once a month, but an integral part of everyday life

(Dru Chwerthin).

The major emphasis in this opening line of the Mishmash is that

actions are more important than one’s claimed beliefs, as it is stated

in 2:2, and from the very beginning of the Mishmash we are re-

minded to put our thought and beliefs, our hopes and our faith, into

action in our daily lives (Dru Amherghin).

1:2 AND ARE BINDING ON NO OTHERS: No moral as-

persions are to be cast upon those who are not Hasidic Druids for

not following our ways (the Ancients).

And yet we know that many of those who are not Hasidic Druids

do very evil things, how then can the Ancients of Blessed Memory

declare that “no moral aspersions are to be cast” upon them? They

can say this because they are talking about calling someone evil or

inferior merely because they are not Hasidic Druids, not about call-

ing someone evil for committing acts of an evil nature (Dru Iolo).

This Law does not allow a Hasidic Druid to hire, persuade or

coerce an Outsider into violating the Laws for the Druid’s own profit

or convenience: use of such a surrogate is as uncouth as if the Druid

himself violated the Law (Dru Earl).

2:2 LIFESTYLE IS MORE IMPORTANT: The actual rela-

tionship between lifestyle and credo is that between the map and the

territory, or between the recipe and the stew in the pot. Lifestyle is

“more important” only in the sense that it has physical and opera-

tional reality, while credo has only theoretical reality. For this reason,

the wise Druid contemplates and comments on the Mishmash in

terms of its application to the lives of Hasidic Druids not merely in

sterile words and ideas for their own sake (Dru Earl).

The emphasis in this Law is that we should always “practice what

we preach,” unlike those around us in other religions who are all too

often hypocritical (Dru Iolo).

For hypocrisy is the sign of one who is a liar, or coward, or un-

imaginative (Dru Amherghin).

If one does not truly believe in the religion one professes, then the

honorable person changes religion, so that he or she may follow the

lifestyle deemed authentic rather than attempting to present the Im-

age of what one really is not (Dru Chwerthin).

Yet sometimes one is prevented, by poverty or by other tyranny,

from exercising one’s faith in public. Surely the Ancients of Blessed

Memory did not intend that we should make ourselves martyrs, for

we have plenty of those in recent centuries (Dru Isaac).

But one should be very careful in how much one pleads poverty as

an excuse. Many poor people of other religions manage to lead au-

thentic lifestyles, though it is not always easy (Dru Iolo).

1:3 MAY BE MODIFIED: Hasidic Druidism is not a dog-

matic belief system, but a living being, and as a living being, it must

be free to grow (Dru Chwerthin).

But we must beware of allowing modifications to be made to eas-

ily. Necessity is one thing, excuses for laziness are quite another (Dru

Amherghin).

An old folk-saying states: “A stupid wolf is afraid to fight the trap

for fear of maiming himself. A smart wolf wins his freedom at the

price of his foot. A wise wolf avoids the trap.” Likewise the truly wise

Druid plans his or her lifestyle and understands his or her social

environment well enough to avoid having to compromise the prin-

ciples of Druidism for reasons of survival, except in cases of rare and

unforseeable emergency (Dru Earl).

2:3 INTENT IS MORE IMPORTANT: The purpose of this

Law is to remind us that winning is not of as great a moral value

(although it may be higher on other value scales, such as survival) as

a sincere effort (Dru Isaac).

This Law is to indicate that a person who accomplishes a worthy

goal through unworthy means, or an unworthy goal through means

that are normally worthy ones has acted in an uncouth manner (Dru

Iolo).

It is easier to forgive a dufus who means well than one who is truly

evil, even if their actions create identical results (Dru Amherghin).

The purpose of this Law is to discourage Druids form compromis-

ing or discarding a worthy goal merely because it is difficult or im-

possible for imperfect humans to achieve. It is not intended to excuse

uncouth conduct by saying “the ends justify the means.” Anytime

the results of one’s conduct do not turn out as intended, one should

carefully examine both the goal itself and the methods on employed

trying to achieve it. In many cases, one will find ways to improve

either or both. If not, then this Law applies, and one should perse-

vere. However, if Druids whose wisdom one respects disagree with

one, this is a case where one should listen to them even more care-

fully than usual, because this Law deals with one of the most impor-

tant aspects of practical morality (Dru Earl).

This means, as well, that we should try not to be harsh in our

judgments of the conduct of others, until we know both their goals

and their methods (Dru Isaac).

1:3 AN OAK TREE, NOT A STONE MONUMENT: We

must always remember that the purpose of the Mishmash is to grow

and to help us with our own growth. Therefore did the ancients state

that it is like an oak tree, which grows ever greater as the years go by;

rather than a stone monument, which never grows but merely

crumbles as time passes (Dru Iolo).

This phrase is used to point out that the beliefs of many other

religions are merely stone monuments to dead ideas, and have no

meaning for current generations; therefore should we rejoice in the

shelter of our ever growing, many-branched Mishmash (Dru Isaac).

However, the imagery of this Law should not be taken literally. An

oak tree is entirely the creation of the Gods: a person may hatch it from

the acorn, plant it, water and fertilize it—but he or she did not design it

and if one tires to prune and confine it to control the pattern of its

growth, one only ends up stunting and distorting it. The Mishmash,

while inspired by the Gods is also the work of human intellect, emo-

tions and psychic faculties. To create an oak tree, the Gods work through

the genetic programming inside the acorn-germ, the soil in which it

grows, climactic factors, etc. To create the Mishmash, the Gods have

chosen to work through the human mind, and every wise Druid should

concentrate on this Gods-given responsibility whenever contemplating

or commenting on the Mishmash (Dru Earl).

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