DRUID CONTEMPLATIVE DAYS
On 1 October Elaine Knight and I will be holding our tenth Druid contemplative retreat day since we began in July 2012. Over the years we have also offered shorter sessions and a weekend retreat (in April 2015). Yet by and large we find that day retreats are the best format for our offer to the community.
Shorter monthly sessions work fine for our local ongoing group, in a context of experience and continuity. But when new people are coming in and meeting each other, we want the spaciousness of a day. A day is enough to build the kind of experience we are aiming at. We are not offering complex teaching that needs extended time to unfold, and we don’t need the dynamics of residential community for our focused and limited purpose.
It looks as though we will have 10-12 people on 1 October and we have reached the point at which we know the day will pay for itself. This is within the ideal range for our kind of day – two or three more or less is also fine. Elaine and I will be co-facilitating this event with Nimue and Tom Brown.
I look back and see ‘contemplative Druidry’ as a project. Retrospectively, I find project a better word than ‘inquiry’, though an inquiry element has been present. I began the project by testing the word ‘contemplative’ itself. Was it going to be resonant or even meaningful in Druidry? I wrote articles in the OBOD membership publication Touchstone asking for people to contact me with their views and, subsequently, describing our early ventures. I created the Contemplative Druidry Facebook Group in August 2012. This is still going strong with nearly 1700 members (as at 12 September 2016), though I have not been involved in moderating it for over three years. Over time it became clear that the term does mean something. Although it caused some confusion and questioning at first, it has been taken up. As we developed our practical work, it became easier to explain and discuss.
With the help of a considerable number of other people I was able to publish the book Contemplative Druidry in October 2014. It is still selling and still witnesses the life experience of real people exploring Druidry (frequently among other traditions) and explaining why a contemplative thread matters to them. As time has gone on one of the outstanding questions has been whether there is a particular group of people who can be marked out as ‘contemplative Druids’. I think at this distance the answer is a qualified ‘no’, qualified, because some are clearly contemplative in emphasis. But Druidry is such an extensive field, or interlocking set of fields, that only a few people cover everything. In the end I decided for myself that ‘Contemplative Druid’, as a description of particular people, was a splitting and otherising kind of term (potentially in both directions) and so best avoided. This is why we now talk of ‘Druid contemplative days’ rather than ‘Contemplative Druid days’.
My sense of project is coming to an end. My personal contemplative inquiry, which has always had a degree of separation from the project, is continuing with a different emphasis. But we have a group, and we have the days. Our capacity to provide days is proportionate to the demand for them: no problem there. So I expect this work to continue. For me, it will be my one active role in Druidry. It doesn’t contradict anything else I am doing or likely to be doing. So I look forward to this day, and the continuing life of the group.
Further information on the days can be found at http://contemplativedruidevents.tumblr.com/
James Nichol (2014) Contemplative Druidry people, practice and potential Amazon/Kindle (Foreword by Philip Carr-Gomm