A Druid's Handbook to the Spiritual Power of Plants: Spagyrics in Magical and Sexual Rituals - Jon G. Hughes 2014

Alchemy and Ancient Herbal Traditions
Initial Research
Alchemy: Its Relationship to the Druidic Tradition

The Druidic tradition that I have become so familiar with over the years is abundant in its knowledge of the plant kingdom. This is only what one would expect from a tradition that has its origins within paganism and natural magic. Such an ancient natural lore would, of course, be rich in its understanding and application of the bounties of nature, using all of the resources available from the natural landscape within which it evolved.

I was soon to discover that Druidism was not unique in the way it utilized the natural resources at its disposal and that alchemy shared many of its ideas, materials, and beliefs with the Druidic traditions of Wales, Ireland, and northern France. However, there appears to have been no direct historical link between the Druidic tradition and the development or practice of alchemy. It is, in fact, unlikely that any of the Celtic nations would have had significant contact with alchemy prior to its introduction into Europe through Islamic Spain during the Middle Ages.

Even so, as I continued to research the diversity of ancient herbal traditions, the practices of alchemy surfaced time and time again. Not only that, but I also began to observe an increasing similarity between the practices of alchemy, which are very different from what I had originally understood, and the Druidic tradition I had known for the greater part of my life. The more detail my research uncovered, the more the similarities grew. As my insight into alchemy developed, the more eager I became to learn more.

What was it, then, that I found so appealing and motivating? These traditions had developed on the opposite side of the globe, within totally unconnected societies, yet they looked to the plant kingdom for their raw materials and involved practical and mystical elements in their workings just as I had been taught. The fundamentals are very, very similar and there is much to be gained from comparison and the combination of both traditions.

There are, of course, also many differences. For example, the plants involved are from very different species, and the methods of working differ significantly. We shall explore later these differences and similarities. There is, however, one major difference between the two that captured my interest.

The Druidic tradition has, since its beginnings, been maintained and developed through an oral tradition. Lore was passed on to a chosen successor, from generation to generation. Until relatively recent times, little if any of the true tradition has been recorded in any written form whatsoever.

Even now, as we experience a renewal of interest in Druidic practices and paganism in general, very little of the true tradition appears within the innumerable books currently being published. Many are based on either the romantic notion of the Druid in the long white robe, golden sickle in hand and crowned with mistletoe, or the cultural bardic tradition, which is and always has been a far cry from the practical Druidism with which I grew up.

The Druidic tradition taught to me is the product of generations of personal training and learning by Druidic master and student. Usually both are members of the same extended family and live within the same community. Training is given through a unique personal dialogue and by example, presented by the master in a way particularly designed to suit the individual needs and abilities of the student. Nothing is standardized, nothing is written down; the tradition remains an oral one, changed and adapted to the generation and times in which it is being applied.

In contrast, the traditions, ethos, and practices of alchemy have been recorded in infinite detail over the past twenty-five hundred years. Each philosophical theory, each concept, and the processes and results of every experiment are meticulously recorded, and the product of this combined body of knowledge provides us with our current understanding of the alchemist’s science and art.

Most of the modern books dealing with Druidic history and the apparent ancient Druidic practices tell us (incorrectly) that it takes between seven and fourteen years for the student to become an accomplished, initiated Druidic master, priest, or priestess.

The true tradition tells us that seven “ages” or “periods of learning” are required to achieve full understanding and initiation into all the disciplines of the Druidic tradition.

Each period of learning is unique to the individual initiate or student. Some individuals may complete their training in as little as two to three years; others may take an entire lifetime. The time taken depends on the aptitude of the student, the ability of the Druidic master, and how much time each can dedicate to teaching and learning. There is no limit imposed; nor are there any awards for completing the training in double-quick time. It is a question of mutual agreement and compatibility of student and teacher. Thus, it is easy to see that with the only form of teaching being through direct contact between student and master and with no textbooks or reference material available, it can be a very time-consuming journey to become a Druidic master.

Many students find it extremely difficult to commit the entire body of knowledge to memory. None is allowed to take notes or draw permanent diagrams to help. Nothing may be permanently recorded during the entire period of training, and even after initiation, only certain pieces of information may be preserved in writing, such as significant dates, certain time-related charts, and records of processing dates.

Imagine, then, my excitement when I began to read centuries-old texts describing the very same kinds of practices I had been taught, but in this case written by an alchemical master on the other side of the world. Imagine, too, my astonishment at seeing detailed illustrations of equipment and processes that I had committed to memory many years before in the belief that this knowledge was the sole property of Druidic scholars. Had I actually been an alchemist all these years without realizing it?

The answer would turn out to be no. It was much later when my initial excitement, tempered with conflict, gave way to a greater understanding of the original Druidic tradition I had been taught. Researching alchemy would raise my understanding of Druidic practices to another level and give me insight into some of the “missing theories” taken for granted within the received wisdom of the Druids.

In order to share this experience with the reader, it is necessary to begin at the beginning by being aware of the origins and history of the art and science of alchemy.