Zen Druidry
Zen Druidry was first coined by Isaac Bonewits in the 1970s to refer to a group of reformed Druids in America. There is no indication that Bonewits ever underwent any formal Zen training.
Zen distinguishes itself from other forms of Buddhism in that it invites us to follow the path of Bodhidharma in a teaching outside the Sutras, an intimate heart practice. Essentially this constitutes: koan practice with a teacher, and zazen or shikantaza - just sitting. Zen is a 'religion' of Nothing.
Bodhidharma
The "stink of Zen" refers to the pitfalls of spiritual materialism and the tendency to become overly attached to the idea of purity or enlightenment in Zen practice. It highlights how practitioners can get caught up in their own self-importance or the commercialization of Zen, rather than focusing on genuine understanding and practice.
If the heart of Zen is clarity of the mind, shamanic skills address our emotional landscape, free from any Eastern behavioural requirements. Druidry, within the terms of Zen Druidry, is down-to-earth and practical. It includes the psychological balance of learners, something both traditional Zen schools and Western Christian monasteries tend to skirt around.
The Druids were learned spiritual elders who sought to understand the truth of the world around them. Latin and Gaulish Roots The word "Druid" comes from the Latin "Druidae." This Latin term is derived from the Gaulish word for a priestly class among the ancient Celts. The Gaulish term is believed to stem from the Proto-Celtic roots and translates toko "oak-knower," highlighting the druids' association with oak trees and their role as stable figures in their communities. For the inner path of the Druid and this "knowledge of the oak", I refer you to the Priesthood page on this site.
Japan 2005
Interestingly, according to some sources, Bodhidharma is described as a red-haired deacon originating from Persia.
While Zen Druidry covers the core practice of Zen schools, without the monastic rules of those schools, it aims to avoid any 'stink of Zen', any practice that is overly self-conscious or defensively proud. There is to my knowledge no formal simultaneous training in both Zen and Druidry together, but it remains an interesting combination. A path of direct experience, via both formless meditation and shamanic skills, it could help to guide any individuals working with the mind.
Shamanic journeying would certainly help in shadow work, under guidance from an anam cara or soul-friend with knowledge of the unseen world, the landscape of the psyche. For the future, I see Zen Druidry as an alliance of exciting mutual enhancement to the benefit of both, one worth exploring. We could be at the roots here of a new tradition and methodology working with great simplicity towards liberation and deeper self-knowledge, unencumbered by religion. Some experience of community is often a necessary additional factor, one that Zen Druidry does not incorporate as yet.
Historical essence of Zen
In 527 CE, Bodhidharma, the legendary Indian monk credited with bringing Chan (Zen) Buddhism to China, arrived at the court of Emperor Wu of Liang. The emperor was renowned as Buddhism’s greatest patron in China. He had built countless temples, ordained thousands of monks, copied scriptures, and supported the sangha with imperial resources. He considered himself the foremost Buddhist in the land and expected praise and recognition from this renowned master from India. Emperor Wu: “I have built many temples, copied sacred texts, and supported countless monks. What merit have I accumulated?”
Bodhidharma: “No merit whatsoever.”
Emperor Wu (shocked): “How can you say that? I have devoted my life and empire’s resources to supporting the Dharma! Surely such actions create immense merit?”
Bodhidharma: “All these are inferior works, the shadows of merit, following you like shadows follow form. Although they appear to exist, they are nothing more than illusions. True merit is found in pure wisdom and the perfect union of stillness and awareness. Its substance is empty and serene. Such merit cannot be sought through worldly actions.”
Emperor Wu: “Then what is the highest meaning of the noble truth?”
Bodhidharma: “Vast emptiness, nothing noble.”
Emperor Wu: “Who is it that stands before me saying these things?”
Bodhidharma: “I don’t know.” The emperor, unable to understand Bodhidharma’s meaning, could not establish rapport with him. Recognizing that the emperor was not ready for his teaching, Bodhidharma left the palace. He crossed the Yangtze River and went north.
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