On being a Universalist Druid - © Rt Revd Alistair Bate M.A.Div. (2019)
Trinity Grove is part of a tradition of universalist Druidism going back to the 18th century, the specifically "Universalist" aspect having been made explicit just over 100 years ago. Our Druid Grade initiation ceremony borrows extensively from the ritual of the Ancient Order of Druids, founded in London in 1781, which makes reference to the similarity of Druidism to both “Brahminism” and Zororastrianism, whilst also giving the bible a central place and function within the Lodge.
Our seasonal rituals on the other hand are mostly inspired by those compiled by the Most Ancient Order of Druids, also known as the “Universal Bond of the Sons of Man” (AN DRUIDH UILEACH BRAITHREACHAS) and the "Ancient Druid Order", founded by George Watson MacGregor Reid, a London-based Universalist minister. At an early public ritual of this order, held at Stonehenge in 1912, the founder assumed the persona of “Ayu Subhadra”, “the messenger from Tibet with his little flock”, wearing turbans. Over the next few years the rituals of the Universal Bond continued to have an oriental - specifically Zoroastrian and Babist (proto-Bahai) - character before they assumed a more Celtic identity, which continued under the leadership of the founder’s son, Robert MacGregor Reid. The Universal Bond was the parent body of the Order of Bards, Ovates and Druids founded by the Revd Ross Nicholls who was a deacon of the Holy Celtic Church of Brittany, from whom we have lines of Apostolic Succession. Uniquely among Druid Orders, in Trinity Grove we have a Druidic Eucharistic Rite which contains elements taken from a ritual manuscript of the Universal Bond, one which did not find its way into later ADO or OBOD rituals. As someone who has completed the Druid grade in OBOD, I have carried over the heritage of the Universal Bond and early OBOD ritual tradition to Trinity Grove. In fact, next to the ADO itself, which still exists as a London-based Druid order, Trinity Grove is probably the order that perpetuates the ritual tradition of early 20th century Druids better than most, though George Watson MacGregor Reid’s theological tastes and political radicalism would probably reasonate more with today’s neo-pagans.
Our seasonal rituals on the other hand are mostly inspired by those compiled by the Most Ancient Order of Druids, also known as the “Universal Bond of the Sons of Man” (AN DRUIDH UILEACH BRAITHREACHAS) and the "Ancient Druid Order", founded by George Watson MacGregor Reid, a London-based Universalist minister. At an early public ritual of this order, held at Stonehenge in 1912, the founder assumed the persona of “Ayu Subhadra”, “the messenger from Tibet with his little flock”, wearing turbans. Over the next few years the rituals of the Universal Bond continued to have an oriental - specifically Zoroastrian and Babist (proto-Bahai) - character before they assumed a more Celtic identity, which continued under the leadership of the founder’s son, Robert MacGregor Reid. The Universal Bond was the parent body of the Order of Bards, Ovates and Druids founded by the Revd Ross Nicholls who was a deacon of the Holy Celtic Church of Brittany, from whom we have lines of Apostolic Succession. Uniquely among Druid Orders, in Trinity Grove we have a Druidic Eucharistic Rite which contains elements taken from a ritual manuscript of the Universal Bond, one which did not find its way into later ADO or OBOD rituals. As someone who has completed the Druid grade in OBOD, I have carried over the heritage of the Universal Bond and early OBOD ritual tradition to Trinity Grove. In fact, next to the ADO itself, which still exists as a London-based Druid order, Trinity Grove is probably the order that perpetuates the ritual tradition of early 20th century Druids better than most, though George Watson MacGregor Reid’s theological tastes and political radicalism would probably reasonate more with today’s neo-pagans.
So, having established the precedent for Universalist Druidism let us now consider the meaning of the word “universalist”. There are two distinct meanings of Universalist in a religious sense. Firstly, “universalist” refers to the doctrine of “universal salvation” - and the consequent denial of the possibility of “eternal damnation” - found in the writings of some early church fathers, principally St Clement of Alexandria. The idea has resurfaced regularly as a legitimate strand of Eastern and Oriental Orthodox theology, but was noticably absent from Roman Catholic and Protestant theologies until the 18th century when the Universalist Church was founded in the United States. Although there was no institutional connection, the London-based Church of the Universal Bond was certainly cut from the same cloth as the American-based Universalist Church, which is now partnered with the Unitarians as the Unitarian Universalist Association. Actually, the photo-copied ritual manuscript in my possession came to me through the kindness of a Unitarian minister, in Edinburgh, who is a great historian, and of course Unitarianism has also been a major influence on some forms of Druidry, notably the Welsh Gorsedd. The idea of universal salvation, however, whilst certainly an improvement on the idea of eternal damnation, whether for the many or for the few, is largely irrelevant as popular spirituality is increasingly less focussed on life after death and rather more concerned with enriching the quality of life, here and now.
The second meaning of “universalist”, and that which most people today would recognise, refers to the idea of a commonality between most religions, actually a proposal advanced by Liberal Catholics who have always believed that there are “many paths up the same mountain”. This was a very avant-garde idea a hunderd years ago but since Vatican II even the Roman Catholic Church acknowledges that other churches, and even other faiths, contain partial revelation, though they believe that it is still the Roman Church which holds "the fullness of revelation". Nevertheless, this acknowledgement is a huge step away from “outside the Church there is no salvation “ (extra ecclesiam nulla salus) and also a long way from evangelical “one way” rhetoric.
To recognise that most faiths have much in common and each having something unique to offer is surely just common sense. History has proven Ludwig Feuerbach right when he proposed that religions cannot be anything other than humanly constructed. Theology is an art, not a science, and in recent decades we have especially become aware of the extreme fragility of the historical foundations of the Gospels. In fact these foundations have all but disappeared. Nevertheless, with doctrine reduced to meaningful metaphor, Christian spirituality can thrive, especially when cross-fertilised with other traditions.
In theory Universalism need not mean syncreticism, but it often does in practice, as people who study comparitive religions recognise the common origins of religious themes and images across traditions. Globally, but particularly in the Indo-European context, it is easy enough to trace our spiritual ancestry to variant forms of shamanism that developed very gradually into religions, with similar deities and practices, designed to facilitate similiar mystical experiences. Therefore, one who becomes aware of these similarities intellectually, and more importantly, experiences the essential mystical core of various traditions for himself, almost invariably comes to a universalist theological position, if he is honest.
To recognise that most faiths have much in common and each having something unique to offer is surely just common sense. History has proven Ludwig Feuerbach right when he proposed that religions cannot be anything other than humanly constructed. Theology is an art, not a science, and in recent decades we have especially become aware of the extreme fragility of the historical foundations of the Gospels. In fact these foundations have all but disappeared. Nevertheless, with doctrine reduced to meaningful metaphor, Christian spirituality can thrive, especially when cross-fertilised with other traditions.
In theory Universalism need not mean syncreticism, but it often does in practice, as people who study comparitive religions recognise the common origins of religious themes and images across traditions. Globally, but particularly in the Indo-European context, it is easy enough to trace our spiritual ancestry to variant forms of shamanism that developed very gradually into religions, with similar deities and practices, designed to facilitate similiar mystical experiences. Therefore, one who becomes aware of these similarities intellectually, and more importantly, experiences the essential mystical core of various traditions for himself, almost invariably comes to a universalist theological position, if he is honest.
The voyage to Univeralism is, of course, made much smoother if one also believes in reincarnation, as do most Druids, most Liberal Catholics, and most members of the oriental religions. If one feels a karmic connection with ancient Egypt, Hinduism or Tibetan Buddhism for example, how can one be anything other than Universalist?
Naturally, the danger of Universalism is the possibility of falling into a shallow syncreticism, tasting a little of this and a little of that, and not really making much progress in any one tradition. Having been a Unitarian for several years I am certainly aware of this danger for anyone who is serious about their spiritual growth. It is a challenge, but it is possible to walk a number of paths simultaneously and in depth, though it can be a strain sometimes to make sense of the experience of different paths and somehow integrate these experiences whilst honouring the integrity of each path. This, I feel, is where a shamanic perspective can be most helpful. For many of us, if we dig deep enough into the akashic records, we are bound to connect with a Spirit which is Primal, Above and Beyond all the man-made categories that can so easily become confining. Our deepest and highest Spirit, One with the Great Spirit, is the best teacher and will guide the weaving of our own unique soul tapestry. If we meditate daily, listen to our own rhythm and practise intuitively we won’t go far wrong.
Naturally, the danger of Universalism is the possibility of falling into a shallow syncreticism, tasting a little of this and a little of that, and not really making much progress in any one tradition. Having been a Unitarian for several years I am certainly aware of this danger for anyone who is serious about their spiritual growth. It is a challenge, but it is possible to walk a number of paths simultaneously and in depth, though it can be a strain sometimes to make sense of the experience of different paths and somehow integrate these experiences whilst honouring the integrity of each path. This, I feel, is where a shamanic perspective can be most helpful. For many of us, if we dig deep enough into the akashic records, we are bound to connect with a Spirit which is Primal, Above and Beyond all the man-made categories that can so easily become confining. Our deepest and highest Spirit, One with the Great Spirit, is the best teacher and will guide the weaving of our own unique soul tapestry. If we meditate daily, listen to our own rhythm and practise intuitively we won’t go far wrong.
Appendix: OBOD's claim to succession of the Universal Bond, A.D.U.B.
Excerpt from an OBOD lesson proving the order's claim to succession from the Universal Bond, A,D.U.B. We in turn claim succession from the Universal Bond by the fact that our Archdruid, Tau Blaise, is also an initiated and certified Druid grade member of OBOD.