When describing the thinking of John Michael Greer as ‘druidic’ – as this series has cheerfully done – the adjective has been primarily philosophical in direction. It has been used only to indicate that an identifiable, and remarkably coherent, presupposition about the governing nature of time anchors Greer’s particular analyses, which draw out the implications of an unsurpassable cosmic cyclicity, and apply them deftly to a wide variety of concrete problems. ‘Druid’ and ‘radical cycle theorist’ have been treated as roughly equivalent terms.
It is worth noting at this point, however, that Greer is not only conceptually druidic. He is a public proponent of Druidism in a far richer, culturally-elaborate sense, which includes service “as presiding officer — Grand Archdruid is the official title — of the Ancient Order of Druids in America (AODA), a Druid order founded in 1912.” This vocation slants his perspective in important (and productive) ways. Our concerns here, tightly focused on the question of time, are able to extract considerable intellectual nourishment from a digression into this thick druidism.
Like other forms of occult Occidental religion, Druidry has an attachment to the deep past that is not tacit and traditional, but overt, modern, and creative. Greer admits readily – even gleefully – that his ‘Ancient Order’ is not in fact ancient at all, but instead belongs to a project of restoration – and actually reconstruction – that dates back no further than the mid-17th century. From its inception, it was bound to a lost past and to inextinguishable doubts about its own authenticity. Greer only very rarely uses his Archdruid Report platform to discuss druidism explicitly. On the first occasion when he does so, his reflections are triggered by the question of a young boy: Are you a real Druid?