Animism in its truest sense is a simple definition – ‘everything has breath’

For the Sagh’ic (sar-jeek), breath, song, spirit, life is the same sound (word) “An’n’H” (arn’n-hahhh)

We say “Tei sarna” (tay sarn-nah), which is “everything is on the moment, and the moment is everything.”

Breath is song; everything sings

Song is the intimate relationship of spirit, and by this we mean grace, that vibration, which is the manifestation of the ultimate divine, Tei (tay).

To live an animist spirit life, in which we are all equal collaborators in this journey of life is to be in relationship, which is to be relationship with the moment, which again is to be one with all, whole, holy, Naofa (nu-vah).

Animism is not a practice, it is a state of being out of which cultures and traditions arise, basing their practices and behaviors on the fundamentals of this state of being, in which all are equally collaborative and relational.

An animist life is a ceremonial life, in which ceremony is a demonstrable intimacy.

Sagh’ic animism is a way of being with all things, which is intimate, which is one by, with and in/as the other, indeed one might say intimate to the point of being all things. It is not that we are reflection of all that is other, it is that we are that other from a different conscious perspective. With this there is a great sense of commonality, however it also comes with a sense of intense responsibility, for are not just connected to all that happens, we are all that happens!

In animistic traditions, and specifically the Sagh’ic, the spirits are the manifest around us, of which we are an integral and collaborative part, for example the helping spirit might be the tree in front of us, the person walking beside us, the plate of food set before us, or it may also be that we the helping spirit for the other.

The Sagh’ic were Totemic Animists and saw all and everything as companions on a nomadic journey, too which there was an ultimate and common destination, and this was the great ceremony.

There is no such thing as an animist practitioner, animism is a way of life and shared interdependent relationship with all, regardless of human definition or classification, and without the constraints of time, geography, or death.

It is out of that way of life that a cosmology arises, and this is true of the many animist traditions, and from that cosmology, a practical application of relationship evolves, and this would be called ‘The Tradition’. At this stage there is no definition of gods or goddesses, only the identification of the qualities of relationship, which are then defined as ‘spirits’ and for the Sagh’ic, ‘Ancestors’.

For the Sagh’ic, existence in its daily minutia, was based upon the journey of a nomadic tribal journey, and the interactive/interdependent relationship with the world and environment the tribe journey through. In time as Spirits and Ancestors were defined, this practical application became a spiritual process (for the Sagh’ic, everything was and is a spiritual process). From this evolved the Ceann-Iuíl (sharn-wee), the one who finds the path, which is the name or song of the Sagh’ic Warrior Priest Practitioner. These were skilled in the maintenance of this ‘relationship’ and were intermediaries between Ancestors and the ‘tribe’.

When that first human, Fear (fah), came from the stars, he came without a song, or perhaps he just forgot. All the animals and creation share their songs with him to given him life. Fear believes by this that these are in a way temporary. What he misses is that the songs shared with him are The Song; he never fully engages with that intimacy. He creates a dream world of grief, having exiled himself from the truth of that intimacy.

The Song, breath, spirit, An’n’H gets hidden, we are distracted from and are forgetful of it, and based on the Three Fears, we consider ourselves fractured, in pain, bereft. All our perceived suffering comes from this addiction.

If we consider the spirits or spirit as a great ocean, as Seanamhair Cuan (shorn-amair shew-an), The Great Ocean GrandMother, of which it is said “…. She was above as below, for she was all that was….” And that we move through this ocean, and the ocean moves through us, and in doing so creates ripples and waves, tides of ebb and flow, pressures, and vacuums, as the ocean creates with us. Practitioners through their relationship with spirits(s) learn to sense, appreciate these movements and stillness’s, and by that were/are, able to perceive both the world mundane and the world spiritual at and from a deeper intimacy. It is by this that the animist healer can appreciate/perceive currents of spiritual function and dysfunction, which is the grace of An’n’H.

In Sagh’ic cosmology, all stories in some way point to a great journey, a forgotten pathway, which is the means of remembering and re-uniting with our true nature, which is the true nature of M’ran Naofa (mmrarn-nuvah), the Big Holy, which is Tei. Such is the work of the Ceann-Iuí Sagart.