“Contemporary Druidry is a flourishing creative spirituality that is inspiring people the world over. Is it a closed system that was only open to new inputs several thousand years ago? Or is it an open system that allows for development and evolution?” Philip Carr-Gomm, Chosen Chief of OBOD (1) explores these questions in his foreword to ‘Contemplative Druidry’ (2) adding, “Scratch the surface of any religion and you find that it is made up of a number of influences and elements. Examine a ritual text or liturgy and you can see the bricolage at work.” Moving deeper into the world of Celtic spirituality, he goes on to say:
“Mgr. Mael, the founder of the Celtic Orthodox Church in Brittany … received a series of meditative physical exercises in a vision and taught these as a system of ‘Celtic Yoga’. Are such attempts valid? … And are they not ‘fake’, having been so recently invented, while the Eastern systems are clearly genuine having been around for centuries? As regards validity, a method that is valid is one that works, however young or old it is. As regards inauthenticity, if a method is pretending to be one thing, while in reality being another, then that is indeed inauthentic. If Mgr. Mael had pretended his system of Celtic Yoga was practiced by the ancient Druids, this would have been inauthentic. But since he clearly stated he had received the exercises in a series of dreams, his system is what he authentically stated it to be: a method received in an altered state of consciousness. A false claim to an ancient lineage made for a system that has only been recently created renders it inauthentic, but if no such claim is made, can we use the term Druid to describe it?
“… Modern Druidry has been growing and evolving for the last three hundred years and if we were to throw out any additions to its body of teachings and ritual practice made during this time, we would be left with a small and unworkable set of conjectures. If we didn’t allow ourselves to call something Druidic that has only recently been created, we would have no Druidry to practice. But this shouldn’t mean that we can simply call anything Druidic. Druidry has specific features which help to define what it has become and how it is evolving. … Druidry has developed into a spiritual and philosophical approach that embraces embodiment and does not deny the gifts of the physical world and the body. In addition, it cultivates both inwardness and outwardness – an appreciation of the inner and outer worlds that fosters an engagement with the Earth and with community as much as it encourages an exploration of the depths of the soul and merging with the Divine. The evidence of the centrality of this approach can be found in Druidry’s love of Nature, its reverence for the Earth, and its cornerstone ritual observance: the Eightfold Wheel of the Year. These characteristics define Druidry and they also tell us what it is not.”
Specifically on contemplative Druidry he suggests:
“When it comes to the subject of this book, contemplation and meditation within Druidry, it seems perfectly reasonable to me to talk in terms of ‘Druid meditation’ or to describe techniques and approaches as Druidic, if they fall within the ethos of Druidry, because that ethos is specific: it does not try to subjugate, transcend or deny they body. There is no emphasis on the illusory nature of the physical world. The goal in Druidry, and hence in meditation for Druids, is to enhance our engagement with our embodies life, not to distance or separate ourselves from it.”
- Order of Bards Ovates and Druids druidry.org/
- James Nichol Contemplative Druidry: People, Practice and Potential Amazon/CreateSpace, 2014 (Foreword Deep Peace of the Quiet Earth: The Nature Mysticism of Druidry by Philip Carr-Gomm)