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)

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)

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)

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.