Gaelic Celtic Cosmology

When I published my last post, the one about the dúile, I realized I might have been getting a bit ahead of myself. I mentioned Celtic cosmology in that post briefly, but I think it's worth its own post since cosmology is an important part of any religious or spiritual practice.

So, cosmology, what is it? To put it simply, cosmology is how we think of the universe around us. Usually, cosmology deals with the origins of the universe and the eventual fate of the universe. Celtic cosmology is unique in this regard, however, as there is no surviving creation story of the world or universe. It's important to understand that all surviving Celtic mythology, which only consists of Irish and Welsh, was written down by Christian monks/scribes. So, this means that there are obvious Christian overtones and influences in the mythology we do have left, but there are nuggets of pre-Christian ideas we might be able to see peeking through.

Please note that this is a vast topic and as such most of the concepts discussed are summarized for the sake of brevity. The sources listed below are good and will lead you deeper into this topic, should you be interested in it beyond this post.

The Otherworld(s)

The Otherworld is far from a simple thing to explain. Essentially, the Otherworld is a spiritual world/realm that is parallel (or at least nearby) to our own world. There seems to be multiple Otherworlds (though this is a bit unclear), and how they are perceived differs to a degree. Some are within the landscape (like within particular hills), below the sea or lakes, on islands in lakes or off the coast, or even within buildings that appear at night and dissipate at dawn (4). Some Otherworlds are chthonic, some are neutral, some are divine, some are below us, and some are alongside us. The Otherworld is liminal and cannot be described as filling one single space or role. The deities are thought to live in the Otherworld, along with a host of other spirits and beings (like the infamous Fae). Ancestors are also thought to dwell in the Otherworld, at least for a time. It is thought that the dead go to the Otherworld and are possibly reincarnated after a certain amount of time there (3). Time flows differently in the Otherworld(s) as well. If one spends a day in the Otherworld, a whole year may pass in the physical world. It may be a different season in the Otherworld than it is here in the physical. (1)

The Otherworld is as vast, complex, and beautiful (or more beautiful) as our own world. The Otherworld is an important concept to be aware of when understanding the other aspects of Celtic cosmology. 

Earth, Sea, and Sky

A good starting point is the relatively well-known Celtic cosmological concept of the world being split into three realms: the realms of earth, sea, and sky. This triune Celtic concept has managed to become well-known within pagan spaces, making it a much less niche concept than the dúile from the previous post. Even so, it's worth mentioning here, as with everything Celtic-related there are some misconceptions and misinformation about it out there.

The earth is where humans and other earthly creatures dwell, the sea is chthonic, and the sky is the object of great reverence. Understand that while the sea, other watery places, and certain hills or caves are considered entrances to an underworld-type Otherworld, this does not necessarily denote a negative connotation. The Otherworld is described as bright, exceedingly beautiful, lush, and dreamlike (4). It being an underworld-type realm in this context does not make it inherently negative (4). The three realms are not totally separate from each other. While they are distinct, they can, and do, interact with each other.

Liminality

The realms of earth, sea, and sky are distinct and well-defined, but they do overlap (1). A beach, for example, is a threshold between earth and sea. These types of thresholds are considered liminal spaces. Liminal spaces can be any type of threshold or "in-between" place. A doorway, the sunrise or sunset, the boundary between tame land and a wild forest, a seasonal change yet to take full force, etc. This liminality in Gaelic tradition is thought to make communication between this world and the Otherworld easier, for better or for worse. This is why holidays like Samhain and Bealtaine are considered times where "the veil" between our world and the Otherworld is thin. This is also why in Irish mythology you will sometimes see someone adopting a strange pose or posture to cast a spell or curse, such as standing on one leg with one arm behind their back and closing one eye. The liminal blurs the line between what is and what is not, and this is what makes it so powerful. It helps bridge the gap between the seen (our world) and the unseen (the Otherworld), because of this, the liminal is sacred.

The Four Directions and the Sacred Center

A less well-known part of Celtic cosmology is the importance of the four directions and the sacred center. Just to state this out-right, the four directions are not related to the Classical four elements (fire, air, water, and earth). The four directions and the four elements are simply just not related concepts in a Gaelic context.

In Gaelic languages the words for north, east, south, and west also communicate a correlation with up, left, down, and right (1). The north is associated with battle, the east with prosperity, the south with music, the west with knowledge, and the center with kingship/sovereignty (3)(4). The west is also seen as the direction the dead travel on their way to Tech Duinn (The House of Donn, Donn being a God of the dead) (1). 

The center is sacred and where the concept of the bile comes into play. The bile was a sacred tree that was at the center of a tribe's land or a province (which contained many tribes) (1). These bile would be a gathering place for sacred rites to be performed and were typically large long-lived species of tree like oak, ash, or yew. As long as the bile stood tall and healthy, the tribe(s) associated with it would prosper (1)(4). The concept of the sacred center is also applicable on a much smaller scale, with the hearth of the home often being thought of as the personal equivalent (1).

The directions also correspond to the geography of Ireland. Ulster in the north, Leinster in the east, Munster in the south, Connacht in the west, and Meath in the middle (1). Whenever the high king would host a feast, the guests would be seated in accordance with the direction from which they hail from. (1) A guest from Munster would sit in the southern area of the room, for example.

The Gods

So, where are the Gods in all this? While we lack a creation myth, we do see that the Gods are a part of the landscape (1)(3). There are Goddesses that are associated with (or perhaps literally are) certain rivers, like Boann and the river Boyne. Certain deities rule their own sídhe mounds, living literally within certain hills. Manannán mac Lir is strongly associated with the sea, and the Isle of Mann is his home. There are also many tales of Goddesses associated with the land, and these Goddesses are almost always connected to sovereignty and the ability to bestow it upon man (kings in particular) (3). Even so, the Gods are not at all constricted to these geographical locations, they are still Gods (1). 

It's also important to understand that in a Gaelic context, there is hardly ever one God for one domain like we see in Greco-Roman polytheism. There are many different Goddesses associated with different rivers, streams, and wells. They are each distinct individuals and are not separate representations of one River Goddess or some such. This is true for all the Gods, they are all distinct individuals within a Gaelic polytheist context.

Real-Life Practice

So, what does all this mean for actual practice? To be blunt, we can't be sure of anything historically, but we can adapt all of these concepts (and more) to make a coherent practice and belief in the present day. How often one should pray, hold ritual, etc. is largely up to the individual.

An animistic worldview is crucial due to the strong belief in the Otherworld, and therefore in spirits inhabiting everything in the world around us (1)(2)(3). The Fae aren't the only spirits that inhabit the Otherworld; land spirits, ancestors, and of course the Gods do as well. This can come through in practice by prioritizing being eco-friendly, spending time connecting with spirits, giving respect to everything around us, etc.

Going in a sunwise (coming from the east) direction during ritual, prayer, or any type of positive spell-working, counterclockwise for negative or baneful reasons. This comes from the associations with the four directions, but Gaelic folklore also backs this up (1)(3). Prioritizing liminal times or spaces to connect with spirits, Gods, and/or ancestors is also ideal (1).

While our cosmology is a bit vaguer and sparser than some other traditions, it is still important to us. It makes up a significant portion of our worldview and shapes how we practice. How each individual Gaelic polytheist practices will be different, but there are common lines of thought that guide why we do what we do.

Sources

1. Gaelic Polytheism on Wordpress
2. Introduction to Gaelic Polytheism by Marissa Hegarty, 2022 print.
3. Reconstructing Irish Polytheism by Morgan Daimler, 2015 print.
4. Celtic Cosmology and The Otherworld: Mythic Origins, Sovereignty and Liminality by Sharon Paice MacLeod, 2018 print.