LITURGY 1

1. Define ritual, especially as the term applies to religious and spiritual work. (minimum 200 words)

Ritual is an important part of society. It is a way for a culture to express its ideals in mythology through a physical presentation and action to create a bond in the cultural community. Rituals don't have to be religious, but when they are, they are very important to the community. Rites of passage and rites of intensification are the two main types of rituals. The famous analysis of rites of passage was done by Arnold van Gennep. They mark important changes in life, like birth, puberty, marriage, becoming a parent, getting better at something you specialize in, and death. Stages of separation, transition, and joining are also a part of these ceremonies. During times of trouble, rites of intensification are done to keep the group together. Most of the time, this is done when people celebrate seasonal High Days. These days mark the changing of the seasons, which used to be an important part of life for the IE cultures we honour. Rite of Passage ceremonies aren't very common right now, but I hope that will change as we learn more about how important it is to mark changes in life through the spiritual community. Ritual is an important part of ADF, both on a personal and a public level. We have public High Day rituals with the Groves, and members often do their own honouring rituals at their own homes. In ADF rituals, you can see a basic set of similar symbols, with the fire, well, and the tree being the most common. With the Core Order of Ritual, all ADF rituals are done in the same way, which brings together the people who are part of the larger community.

2. Describe some of the roles individuals might take on within the context of ritual. (minimum 100 words)

The Druid also called the Officiant or lead Druid is a person who makes sure the ritual has the right structure and keeps the ritual on track and moving toward its goals. A  Bard cares about how the people involved are moved. This person helps the people involved get spiritually and emotionally involved and guides them to the right levels of intensity and emotion at the right times. A  Seer is a person who reads the signs and the energy of the rituals to find out if the offerings have been accepted by the gods. Another possible role would be the Fire Tender, who takes care of the sacred fire by getting it ready, making sure it stays lit, and making sure the offerings are put in it safely. The Sacrificer, who does the sacrificing for the rituals, could be another role. A ritual assistant could also help with setting up, doing the ritual, and taking it all down. Depending on the size of the group and how comfortable everyone is, different people would take on different roles.

3. Discuss why ADF rituals need not have a defined outer boundary, or "circle" and explain the ADF's method of sacralizing space. (minimum 100 words)

With ADF rituals, a sacred centre is made. All the worlds meet in that centre, which is the centre of the universe. If you imagine a graph with an x, y, and z axis, you can see what kind of centre is made.

This cosmic centre brings the three worlds together into one. It can be put anywhere, and any place where the three worlds meet is holy (one can look to Irish mythology for a good example of this).

People who take part in rituals in circles often feel like they are not part of the world or are in between worlds. This goes against the goals of an ADF ritual, which include blessing the land and the people. We don't stand between worlds; we stand in all of them. We don't try to keep ourselves separate from the world. There is no need for protection. Setting up the centre of the space makes it holy.

4. Discuss the Earth Mother and her significance in ADF liturgy. (minimum 100 words)

The Earth Mother may be the only important part of the Standard Liturgy that has no historical precedent or basis. No culture or group has been shown to have worshipped an Earth Mother in the way that the ADF Standard Liturgy suggests, i.e. as a mother of all, as the source of all life, or as a creator.

Having the Earth Mother in the story isn't completely made up, though. It doesn't matter if She was an ancient goddess or had a cult because modern Neo-Pagans have been worshipping Her successfully for years, getting results, and, in a way, making Her over and over in many different ways.

Modern Neo-Paganism identifies itself with respect for Her, whether She is seen as a Goddess, an archetype, or a symbol. This is reason enough to acknowledge Her in every ritual. We can't deny that the Earth is what keeps us alive and helps us, and she accepts and appreciates everything we do to honour her.

5. Discuss how the Fire, Well and Tree became parts of ADF's sacred centre and the significance of each in ADF ritual. (minimum 100 words for each of the Fire, Well and Tree)

The Fire, Well, and Tree make up the Sacred Center of the grove and ritual. They become Gates, which are a portal to all worlds where we can talk to the Otherworlds and connect with the Cosmos. Fire connects us to the sky, the Well to the Underworld, and the Tree to all worlds and connects the Fire and Well. With this connection to the grove, we can also see the fire, well, and tree as parts of ourselves, making it easier to connect with the Kindred. These also become the gates through which we send our energy to the gods and goddesses we worship, and through which they send us their blessings.

The fire was the first thing that was used in the ADF ritual, and it is still the most important thing. This Gate connects us to the Heavens, where the Shining Ones live so that they can hear our worship and receive our offerings through the smoke and flame that reach up to them. The Fire is the most important because it was the most important part of IE religion. We don't need the well or the tree to have a ritual, but we do need the fire. The fire is the heart of our relationship with the Kindred. It's how we connect with the ancestors and Shining Ones in a friendly way. Here is where we leave our gifts and have a ghosti relationship.

The Well is another important part of the sacred centre. Its watery depths connect us to the Underworld and to our ancestors. The ancestors hear our voices in these depths, and their lessons and experiences flow back to us. Wells are important to many PIE cultures, both in everyday life and in their stories. In the Celtic lands, there are places called "sacred wells" where people can make gifts and get blessings. Norse legend says that Ygdrasil is fed by three wells at the base of its roots. Silver is often and traditionally given to the well in ADF. This helps clean the water and is also an offering.

The World Tree is the last link between the worlds. Its roots go deep into the underworld, it stands in the middle world, and its branches reach up to the heavens. It is the best visual representation of the Axis Mundi that these three Gates make. The Tree is a part of PIE legend, and for those who don't believe in a World Tree, it can also be seen as the centre of the world. Because the World Tree is in the middle realm, it helps us connect with the Nature Spirits. It is part of this earth, just like they are.

6. Describe three culturally specific models for (re)creating the cosmos consistent with the Core Order of Ritual. (minimum 100 words for each model)

1. Greek Model: Creation from Chaos

In ancient Greek cosmology, the creation of the cosmos often begins with Chaos, a formless void. The idea of Chaos as the origin reflects a lack of order, from which the first gods and elements emerge. This model fits with the Core Order of Ritual in that the ritual itself starts with a state of disorder or potential and moves toward a state of order. The first divine entities that arise from Chaos, such as Gaia (Earth), Uranus (Sky), and Eros (Love), are central figures in shaping the cosmos. The act of creation is a movement from formlessness to structure, with the establishment of physical realms like the heavens, the earth, and the sea. This mirrors the process in ADF rituals, where initial offerings and prayers are made to invoke the divine, establishing the cosmic structure before moving toward the central focus of the ritual.

In Greek mythology, the creation follows a divine hierarchy, and as the rituals progress, the gods are honored in a specific order, invoking cosmic alignment. This model emphasizes the importance of structure, divine will, and ritual acts that invoke cosmic forces to bring about creation, consistent with the orderly flow seen in ADF rituals.

2. Norse Model: Creation from the Body of Ymir

In Norse mythology, the cosmos was created from the body of Ymir, a primeval being who was the first living creature. The gods, led by Odin and his brothers, Vili and Ve, slayed Ymir and used his body to create the world. The blood became the seas, the bones turned into mountains, and the skull became the sky. This model reflects an organic process of creation, where the physical remains of a divine being serve as the material basis for the world.

In relation to the Core Order of Ritual, this model starts with an initial offering or sacrifice (Ymir’s body) to create a stable world, and the ritual is seen as a re-enactment or reverence for the sacrifice that birthed the cosmos. The rituals follow a structured form: offerings are made, gods and spirits are invoked, and cosmic harmony is established. This process aligns with the ritual steps in ADF’s cosmology, where offerings, including symbolic sacrifices, facilitate the interaction between realms, ensuring balance and the proper structure of the world.

3. Vedic Model: Creation through Cosmic Sacrifice (Purusha Sukta)

In Vedic tradition, the cosmos is created through the divine sacrifice of Purusha, the cosmic giant. This model is articulated in the Purusha Sukta hymn of the Rigveda, which describes how the gods sacrificed Purusha, and from his body parts, the various aspects of the cosmos were formed. His head became the heavens, his eyes became the sun and the moon, his breath became the wind, and his body became the earth. This myth exemplifies the idea that creation arises from sacrifice, where the body of a divine being is broken apart to form the universe.

In terms of the Core Order of Ritual, this model reflects a structured ritual act of sacrifice and offering that facilitates creation. Just as Purusha’s body is offered to establish the cosmos, the ritual in ADF also involves offerings to the gods and spirits, invoking their presence and requesting blessings to maintain cosmic order. The process of re-creation mirrors the Vedic practice of engaging in sacrifice to establish divine harmony and order in the world. The act of ritual sacrifice in ADF ceremonies parallels the idea of creation emerging from divine offerings and devotion, ensuring the cosmos functions in a balanced and sacred manner.

7. Describe the concepts of 1) the Center and 2) the Gates in ADF's Core Order of Ritual, including two cultural variations of each concept. (minimum 300 words)

In ADF's Core Order of Ritual, the concepts of the Center and the Gates are crucial for organizing the ritual space and facilitating connections with the divine realms. These concepts create a structured cosmology within the ritual, providing a framework for communication with the gods, spirits, and ancestors. Both ideas have deep roots in various Indo-European cultures, where they represent sacred space, thresholds, and access to the divine.

1. The Center

In ADF ritual, the Center represents the axis of the cosmos, where the sacred energy of the ritual is focused and where the human world connects with the divine. It is a place of concentration, often symbolized by the fire in the center of the ritual space. This is where the offerings and prayers are directed, as it is understood to be the point where the cosmic order is maintained and where the energies of the world are most potent.

Cultural Variation 1: Greek Mythology In Greek mythology, the concept of the Center can be seen in the idea of the omphalos (navel), a sacred stone located in Delphi. The omphalos was believed to be the center of the world, marking the place where heaven and earth met. It was the focal point of divine communication, where the Oracle of Delphi gave prophecies. The omphalos represents a sacred center, much like the fire at the center of an ADF ritual, which serves as the focus of the spiritual connection during the ritual.

Cultural Variation 2: Norse Mythology In Norse tradition, the concept of the Center can be linked to the Yggdrasil, the World Tree, which is the axis of the cosmos connecting the nine worlds. Yggdrasil is often regarded as the central, sacred tree around which the cosmos is structured. Just as the World Tree acts as the cosmic center in Norse mythology, the fire in ADF rituals serves as the focal point around which the ritual's energy flows. This sacred tree also symbolizes the connection between the heavens, the earth, and the underworld, drawing parallels to how the Center in ADF ritual connects all realms.

2. The Gates

The Gates in ADF’s Core Order of Ritual represent thresholds or portals between the mundane world and the divine or spiritual realms. These are symbolic entrances that allow the practitioner to access higher planes of existence or communicate with deities, spirits, and ancestors. They are invoked to open pathways for the energies and blessings to flow between the worlds, ensuring that the ritual participants can make offerings and ask for guidance from divine entities.

Cultural Variation 1: Celtic Tradition In Celtic mythology, the concept of the Gates can be seen in the Otherworld gates, which are often described as portals between the human world and the realm of gods, spirits, and ancestors. These gates are sometimes depicted as natural features like trees, rivers, or mountains. For example, the oak tree is a significant symbol of a doorway or threshold to the Otherworld. In rituals, such as those in modern Druidry, the opening of gates is central to connecting with spiritual realms, similar to how the Gates are invoked in ADF ritual to facilitate communication with the divine.

Cultural Variation 2: Hindu Tradition In Vedic and Hindu cosmology, the concept of the Gates is represented by dvara (door), which are considered sacred thresholds between the material world and the divine realms. The dvara is often seen in the context of temple rituals, where physical gates are thought to be the entry point through which deities enter the sacred space. Similarly, in ADF rituals, the Gates serve as entrances for divine energy to flow into the ritual space, marking the transition from the mundane to the sacred. In Hinduism, the idea of dvara emphasizes the spiritual significance of the gate as a place of access to higher consciousness, mirroring how the Gates in ADF ritual open the path to divine communication.

8. Discuss the ritual depiction of the relationship between Fire and Water in ADF liturgy. (minimum 100 words)

In rituals, Fire and Water are the most common ways to show the Two Powers. Earth Power is often shown as the chaos of potential that flows and rolls under our feet, or as the deep ocean that supports the land. People often see the Sky Power as flames, starlight, or sunlight. In the ritual, these are the forces that shine on and order the water below and inside us.

Every rite starts with the fire of inspiration, which is an invocation of Awen. This "Fire in the head" makes sense of the chaos in our world so we can think and act. This goes on throughout the rite and ends with the blessing of the waters, which gives us "the power to do what we want in the world" and sends us back out into the world, full of the chaos of a new beginning.

9. Discuss the Outdwellers and their significance in ritual (or not, as the case may be). (minimum 100 words)

Outdwellers are an innovative concept within the modern Druidic tradition of Ár nDraíocht Féin (ADF). In ADF, the outdwellers are considered to be entities or energies that are not beneficial to the community and the ritual being performed. They must be banished or kept away from the ritual space.

There can be a variety of outdwellers, including negative emotions, personal issues, environmental factors, or spiritual entities. They represent anything that might distract or impede the successful completion of a ritual or spiritual practice. Outdwellers can be outside influences or internal influences you must put aside to perform the work you are about to complete.

ADF rituals often begin with the invocation of the outdwellers. In this invocation, the participants collectively acknowledge the presence of these negative energies or entities and ask them to leave the ritual space. By doing so, they create a sacred and protected space for the ritual to take place, free from any disruptive or harmful influences.

The significance of ADF outdwellers lies in the emphasis on creating a safe and sacred space for spiritual practice, and in recognizing the importance of addressing negative energies and disruptive forces that may impact the success of the ritual. By acknowledging and banishing the outdwellers, ADF practitioners seek to create a harmonious and supportive environment that is conducive to spiritual growth and transformation.

10. Describe the intention and function of Inviting the Three Kindreds. (minimum 100 words)

The three kindred invocations serve as ways to name and identify the kindreds by type, function, and role in the ritual and in the lives of the participants/the world. They mostly take the form of lists of qualities, titles, great works, or other specific ways to remember and call them to our rituals. None of the Kindred can see or hear everything or be everywhere at once. If they could, we wouldn't have to invite them to our rituals or ask them for specific blessings.

Ancestors: These are the spirits of our past. There are different kinds of ancestors: ancestors of blood are our direct ancestors and family members, ancestors of the heart are people who were not family but were close to us in life, ancestors of mind are people who taught and inspired us, and ancestors of spirit are people with whom we share a spiritual path, as well as the ancestors of the Land where we live or do rituals. During a ritual, we call on all of our Ancestors and ask them to bless and protect us. The ancestors are typically beings who are concerned with the well-being of their descendants and can be reliable allies in life. Offerings to them should be made based on what they like or, more often, just food and drink in general. We ask the Ancestors to connect us to the past and to the spirits of those who have died but still live on. They provide a link to all the previous priests and druids who have gone before and ask for their presence and blessing and guardianship over the ritual.

Nature Spirits: These are the spirits of land and place that lives in the middle realm with us. They are often called the Noble Ones. Depending on the ritual and the people doing it, they can be anything from house spirits and land spirits to animals and plants to elves and fae. They can be mischievous or quiet, but they don't need people to survive. Instead, they are respected as part of the world we live in and call home. The Nature Spirits that aren't animals, in particular, like to be spoken to and given gifts in certain ways. When we follow their wishes, they are often friendly and helpful to us. The Nature Spirits are asked to help us reach our goals for the rest of the ceremony by giving us the comfort, knowledge, and blessings we need.

Deities: These are the beings that are most often honoured as "spirits of the occasion" in ADF rituals. They are often called the Shining Ones. They are the gods and goddesses we honour and worship, and from whom we expect the most blessings and protection. They are the great heroes of myth and legend, and we relate their stories as a way to honour and remember them. All of them are different and have their own personalities, likes and dislikes, and roles in their own pantheons. We connect with them and give them gifts based on these things. The Deities are invited to provide us with power and blessings, especially power and blessings particular to the rite to which they are invited. As well, they fulfill the goal of the ritual that seeks to exalt the ritual attendees spiritually.

11. Discuss how one would choose the focus (or foci) for the Key Offerings (which may include: Beings of the Occasion, seasonal theme or other focus of the work).(minimum 100 words)

Rituals should focus on key offerings in their workings. If we're participating in a high day ritual, we as a grove or as an individual should include Kindred that is appropriate to that season or high day. For example, the Morrigan for Samhain and our Lugh for Lughnassadh. If we were doing different work, the entities we call in for the key offerings should be appropriate for that work. An open public ritual differs from a private personal ritual in that the offerings should be directed at the kindred invited rather than at one individual. Participants in a ritual should respect the lead liturgist and focus on the kindred they are invited to. If you wish to invoke a deity that is not invited perhaps you should consider hosting a private ritual for your kindred of choice.

In the end, though, we should be calling on beings to help us with the purpose of the ritual, and giving offerings to the spirit of the ritual. I usually word this as asking people to give offerings to the deities we have called, and the season (occasion, etc) we are celebrating.

12. Discuss your understanding of Sacrifice and its place in the ADF ritual. (minimum 100 words)

To sacrifice is to make something holy or sacred, to set it apart as a gift, whether it is something physical or not. It's what we give to the Kindred as part of our worship. These sacrifices can be of time, art, money, or something else that the person making the sacrifice has thought about and worked hard on. In an ADF ritual, the final sacrifice is the peak of the energy that has been building up throughout the ritual. This is when the worshipers send this energy through the Gates to the powers who are receiving our devotions. It's the gifts we give to the Kindred as part of our worship, and in return, they bless us.

13. Discuss the relationship between sacrifice and blessing and how this is reflected in the Core Order of Ritual. (minimum 150 words)

In ADF's Core Order of Ritual, the relationship between sacrifice and blessing is foundational. Sacrifice, in this context, is not limited to physical offerings but is a broader concept of giving something valuable to the divine, whether it be food, drink, time, or intention. It is an act of devotion and a way to honor and show gratitude to the gods, spirits, and ancestors. The idea is that the giving of something valuable creates a reciprocal relationship, opening the flow of divine energy and favor.

Blessing, on the other hand, is the return of this divine energy, a gift from the gods or spirits in response to the sacrifice. It can come in the form of protection, guidance, prosperity, or spiritual insight, and it is a direct result of the offerings made.

In the Core Order of Ritual, this dynamic is reflected when offerings are made during the Offerings and Invocations portion of the ritual, and blessings are received in return during the Closing Blessing. The ritual creates a reciprocal flow of energy between the human and divine realms, with sacrifice as the initiator and blessing as the culmination of that interaction.

14. Discuss your understanding of the Omen. (minimum 100 words)

After giving gifts and making sacrifices, we look at the omen to find out if the people we gave gifts and sacrifices liked what we did. If they've been accepted, it's also a way to find out what good things have happened because of them. You can get an omen in a number of ways, such as by chance or through inspiration. They could be done with runes, ogham, oracle cards, or something else. Or it could be through a seer whose words are inspired by the Kindred and come straight from them. Most of the time, this is not a common way to read omens. Runes, ogham, or even tarot are more common ways to do this.

In the Grove of Nova Scotia Druids, we draw the Omen twice from two separate sources. We almost always draw our omen from a bag of Ogham created within the grove. The first Omen we draw is for how our gifts have been received. Then the second draw is to see the boon or blessing that has been given to us as a grove by the Kindred. We have always done this and we personally find it assuring and more grounding for us as a grove.

15. Describe how ADF liturgy corresponds with your personal or group practice. (minimum 100 words)

In our Grove and in my own personal practice I have come to appreciate what the Core Order of ritual has to offer. This is in the form of structure as well as accessibility for those who attend. I understand that rituals can stray away from the core order when the mood requires it. However, I also understand the importance of public rituals and their place within our order. The Core Order allows for full inclusion of those who may be first-time experiencing an ADF ritual.

Within the Grove of Nova Scotia Druids, we are very family-based and are all incredibly busy in our day-to-day lives. The Core Order of ritual has allowed us to create templates for each of the high days that everyone has access to at any time. This allows us as a grove to come together when needed no matter how busy we are and perform rituals with ease. Obviously, we strive to be original and create unique experiences for each ritual when we can. However, it is not a burden if life gets out of hand on our end.