Clergy Training Program
Prelim
Liturgy for Priests
Marc Meadows
Define ritual, especially as the term applies to religious and spiritual work. (minimum 200 words)
Ritual is “a sequence of activities involving gestures, words, and objects, performed in a sequestered place and performed according to a set sequence” (Wikipedia) In this basic form everything from cooking dinner to religious mass can be considered ritual. However, bringing this to religious and spiritual workings, (Bonewits, 1) amplifies the definition thusly:
“Ritual is any ordered sequence of events, actions and / or directed thoughts, especially one that is meant to be repeated in the same manner each time, that is designed to produce and manage one or more altered states of consciousness (ASC) within which certain results may be obtained.”
Both of these definitions relay the message of doing things in a laid down manner in order to reap a result. In ritual and spiritual work this means following the liturgical script and guiding the clergy, participants, and in some degree the kindreds in order to obtain the goal of the ritual, whether that be a healing ritual, environmental, or simply worshipping and sending energy to the deities / kindreds.
The key difference in separating the everyday mundane ritual and that which is spiritual, is the altered states of consciousness. Bringing those gathered or the solitary worshipper from the normal scope of thought and action to a place where access to the occult (Dictionary.com) and communication exchange with the kindreds is possible. Through the use of ritual objects (props), language (Irish / Welsh), and gestures we bring the participants and officiants into a groupmind. This groupmind facilitates the building, collecting, and sending of energies in a focused manner, allowing more energy to go where directed.
Describe some of the roles individuals might take on within the context of ritual. (minimum 100 words)
For the purpose of this question we will assume that we are looking at Public ritual and not a solitary one. According to Arnold Brooks (A Druidic Ritual Primer), “Most rituals have three people acting as clergy: The Bard who is in charge of music, the Ritual Organizer who is overall responsible for the ritual, and the Seer who is in charge of the divination. However, Isaac Bonewits (Neo Pagan Rites) throughout his book mentions others that take part.
First and foremost is he Ritual Organizer. This is the person who pens (assisted or not) the ritual. They are also responsible to contact others to take parts, matches the parts to the volunteer skillsets, sources music, poetry or any other input necessary from the Bard, arranges practice of the ritual, ensures that the ritual script is followed and meets required ADF standards.
As mentioned the Bard is responsible for, but not limited, to the music for the ritual. This person will look over the ritual and seeks sources of music, poetry or story that will assist the participants and the ritual organizer in achieving the goals of the ritual and creating group mind.
The Seer, has the function of seeking signs as to the acceptance of the sacrifices made, and in offering information on the omen (returned gift). This is not limited to the runes or ogham drawn in the ritual, but may extend to weather, animal sign, or any other influence that the Seer feel impacts the omen.
Beyond these three characters, there are is the congregation, made up of both grove members and invited guests. There role is being the battery of your ritual in a sense. Through the guidance of the clergy these people will raise and share the energy required to complete the specified goal.
Also, while not corporeal, there is Gatekeeper who facilitates transmission our energies and assists them in arriving at the specified target without having to travel through “Normal space”, as well as the deities, kindreds and ancestors that attend the ritual with us, provide energy, and provide protection.
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)
“In a place that is normally used for religious activities, all you need to do is to walk into the temple of grove with proper intent and the sacred nature of the place will become activated.” (Bonewits, Step by step through a druid worship ceremony) However as most pagan groups do not own their own land every effort must be made to make the site of the ritual appear sacred.
The casting of circles and other boundaries is primarily for two reasons. The first is that they are protective measures against unwanted of detrimental energies entering the ritual area. However this also prevents positive energies from being attracted and assisting in the workings. Paleopagan rituals were open so as to allow energy in and attract the intention of the kindreds.
In ADF, we create safe space by inviting the Kindreds, the Ancestors, Nature spirits, and Deities to our rituals through sacrifice. Thus, bringing them into the ritual area with us. If you can imagine your grove members each standing before a group of their ancestors, and the kindred and then in the center and around the congregation the other non-corporeal entities it would be quite a large number of beings. Amplify that by the number of guests and community members and it grows even larger. With such numbers and energy, unwanted energy / beings would not be able to penetrate into the ritual space.
Secondly, they cut the space off from the mundane world. While on the surface this seems like a good idea, Isaac Bonewits further mentions that having a tightly formed ritual area prevents people attending or those arriving late from movement in and out of the ritual area. Having loose formed ritual areas is more in keeping with ADF ritual as being inclusive rather than exclusive.
However, that being said it is often necessary to give some sense of the space to both the clergy and the congregation. To sacralize a specific space we do several things, we can walk the boundaries either the Ritual Organizer of the congregation in a processional or we can mark the boundaries so that participants have visual cueing. Next, we re-create the cosmos, using the three IE symbols of Fire, Well and Tree (ADF, ADF Ritual FAQ) and hallow them, this offering the space to the kindreds and removing it from normal space time.
Discuss the Earth Mother and her significance in ADF liturgy. (minimum 100 words)
While originally derived from RDNA practice (Newburg, 3) the Earth Mother step was officially introduced to the COoR in 1991. As such the Earth Mother has several aspects that are worth acknowledging in ADF liturgy. First off is the practical. The earth, the crust we stand on, provides us with everything we require for living, be that food, clothing or shelter. We recognise the world as a benevolent feminine entity that nurtures us through life. Simply put, no earth… no us. So as Neo-pagans we work to strengthen our bonds with her through good stewardship as well as proper respect and sacrifice.
In some systems, the Earth Mother is not the planet herself, but rather a deity in that role. In this way, the sovereignty aspect is noted. A partnership between the deity whom has sovereignty, and the mortals that occupy the land, and reap its bounty.
In ritual, the Earth mother is invoked before the opening of the gates. Simply put, the opening of the gates allows us communication with the kindreds that may or may not be otherwise accessible to us. However, as we are in “intimate” connection to the Earth Mother, and in fact are parts of her, we need no such device to communicate and invite her. We open communication through prayer, song or perhaps meditation and ask that she upholds us in ritual as she does in our everyday life. She then becomes the first non-internal form of energy used in the ritual.
Discuss how the Fire, Well and Tree became parts of ADF's sacred center, and the significance of each in ADF ritual. (minimum 100 words for each of the Fire, Well and Tree)
Finding sacred center is at the heart of ADF ritual. In order to do that we must call upon one or more of the universal symbols Fire, Well and Tree. (Corrigan, 1) Of which only Fire is a must for ADF ritual. Fire, well, and tree became parts of ADF Sacred center (around 1991) as gates from a Voudoun influence, where sacrifices were made to the gatekeeper Eshu Eleggua.
Fire
Fire contributes many aspects to our ritual. In its simple form, it marks the spot and brings people closer. It is an entity of community. Come and sit by my fire, was an invitation for comfort and hospitality. Fire was also the great cleanser, whether that be through the flame or the smoke of smudge. IE people would drive cattle and livestock between two bonfires at Betaine in order to remove unwanted or negative energies from harming them, as well as many parasitic insects. Today we use the smoke of smudge to purify ourselves, the land and the tools before ritual begins.
Fire is also the portal through which our sacrifice is delivered to the deities. It converts our physical object and removes it from this world through the burning process. It is then carried upward to the realm of the deities in the form of smoke.
Well
According to Demissy (Sacred Space, exploration of the Sacred Center) the well represents a great conduit beneath the surface of the earth, connecting all things both past and present. One might wonder how accessing the past is possible via this, however if one is to look at the fact that all things die and will be returned to the earth, their energy and essence is returned to soil. This soil will be in contact with the water of the world. The rain falls the particles of matter that once made our ancestors come in contact and that water then pools and joins the underground network. In a metaphysical sense their essence remains in motion and accessible, particularly where natural springs and wells form.
In our rituals we access the well for three reasons. The first is that it is a web that spans the planet, and as such is a network of energy in itself that can aid our workings. The second by accessing this portal in conjunction with the invocation of the Earth Mother, we are connected to the world itself and are grounded in place. Lastly as mentioned above it allows communication and partnership with the ancestors.
Tree
While the tree has been included in ADF ritual since the onset (Tree Meditation) it was added to the COoR in the 1991 changes. While fire may be the only symbol that must be present in ritual, I doubt any Druid could feel comfortable without the inclusion of tree.
In a purely simple sense it is a position marker. I place this pole in the ground and it marks the center of the space. A visual and metaphysical clue as to where we are. Beyond that it is the connector between the sacred waters and the sacred fire. It brings two distant places together (or more as it will also access the other realms). It is also a timeline. The waters of life under the surface of the earth are the past, the sacred fire above is where we aspire to be, and the tree is the journey, the middle, the growth we must travel to go from one end to the other. What better to symbolize this journey of growth and development, than the tree that also grounds us in the here and now of the biological planet?
Describe three culturally specific models for (re)creating the cosmos consistent with the Core Order of Ritual. (minimum 100 words for each model)
In Indian lore, Manu and his twin Yemo are moving through the cosmos (with a cow) when Manu sacrifices Yemo in order to create the world. Yemo becomes all the components of the as well as the people, and creatures (thought there is suspicion that the cow was also sacrificed and may have formed the animals and such).
With this act, Manu becomes the first priest, and aligns the parts to a world order. Yemo, becomes the first Sovern, and in perhaps a living sacrifice the various classes of human existence emerge. From his head comes the priest class, from his breast and arms comes the warriors, and from his legs and sex organs come the commoners. This may in some way describe that unless you are a Warrior or a Priest you are a lesser class and only concerned with sex, or it may be the opposing in which your function is providing for the other classes through fertility of the land.
In the Germanic creation myth, Ymir is a frost giant formed from when the ice from Muspelheim and the fire from Ginnungagap meet and three droplets bring him into being. Later he is sacrificed by Odin and his brothers and the cosmos is created. The earth is crafted from his flesh, his hair forms the trees and plant life, the rock formations and mountains are made from his bones, the sky is his skull (which sets an interesting thought as a cap of human knowledge of the time would have ended at the Sky), and the seas and lakes came from his blood. From his armpits came man and woman.
Irish depiction begins with Donn and Danu who were locked into an eternal embrace which could not be separated. However when Donn and Danu bore children that were therefore trapped between their parents. One child (Briain) pleaded with the mother, that unless the children could be released they would perish. Danu loved her children so much that she allowed Briain to slay Donn.
Such was Briain’s rage they he cut the father into 9 pieces. These pieces became the Sky, the clouds, the sun, the moon, the stones of the earth and the wind. His blood mixed with tears from Danu and became the oceans and seas. Along with this two “Red Acorns” fell to the earth. One became the first oak tree, the reincarnated form of Donn, from which humans came as seeds falling to the ground, and the other became the first priest, Fin, brother of Donn.
Danu was so saddened by the savagery of the act that her tears swept her children to earth, and her tears became the “Waters of Heaven”
We “…create or re-create the Cosmos, because every such ritual act weaves and re-weaves the web of the Cosmos, in ourselves and in the world.” (Member #3838). While many will say that the function of re-creating the cosmos is about finding sacred center, I tend to lean toward the thought that re-creation is about honoring the first sacrifice. We make our offerings and sacrifices in order to respect the one that made is in essence.
If you look at the examples above, the world we stand on was created from the sacrifice that ordered the cosmos, and this planet was the result for where we stand. It is the physical sacred center. The sacred center we create from sacrifice thusly is within each of us in our remembrance of that original act.
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)
I conceptualize the function of Center and the Gates, in the manner that one would think of the internet and communicating with others. The center is a fixed point. This is necessary in communication or there would be no way for the respondent to know where to send the communication. We create the center and fix our address. This is done with the Well, Fire and Tree acting as our coordinate system. From there we can call out to the entities we wish to invite, or communicate with, but “dialing in” using offerings, scripts, invocations, that are sent through these gates.
One such variation would be the Great World tree “Yggdrassel”, that connects “Nine Realms” Are these nine planets, nine dimensions, nine places we cannot full conceive… who knows, but by opening up the portal of this tree you access the ability to travel and communicate along its axis. The same could be said for the use of fire when it consumes our offerings. It takes them to another place.
Discuss the ritual depiction of the relationship between Fire and Water in ADF liturgy. (minimum 100 words)
Fire and water at the very basic level are opposite forms. Both are powerful in their own right. Both can be either creative or destructive depending on how they are perceived and utilized. Fire can be a tool to keep us warm, cook food, create community… or it can be disrespected and burn down the village. Water gives us life. Humans cannot live without water for more than three days.
However when it comes to ritual, the image of sword making comes to mind. While it is the heat of fire that melts the ore, and helps form the blasé, it is the cold of water that tempers it, and allows it to be resilient.
So it is in ritual. The energies of fire (the Gods/Goddesses) are above our ability to completely understand or handle, however with our connection to the earth and the waters (Ancestors) we are assisted in tempering the fire to a manageable level.
Discuss the Out-dwellers and their significance in ritual (or not, as the case may be). (minimum 100 words)
The concept of the out-dwellers is a means to acknowledge the fact that we as humans are not perfect. That we at times behave in a manner that is neither respectful to each other, the deities, or the earth we dwell on. We tie it to a mythic sense of identity, I believe in order to not out anyone while doing ritual, but instead each person understands their past and willfully puts it aside and attempts to be their better self during the ritual. In a more meta-physical manner, it is related to entities known or unknown that may dwell or come into the area in which we conduct the ritual, and by appeasing them we in essence bribe them to leave us alone. (COoR: Supplementary Step: The Outsiders)
Personally, I do not believe in the use of the out-dwellers in ritual. If we give a gift to them and expect them to just not interfere, I feel it cheapens our relationship with the deities we are working with or asking for assistance from. We give them offerings in order to strengthen our connection to them. If we give presents for doing nothing, why would any other entity give something. I feel rather that taking the burden of our humanity, faults and all, and spending the time before ritual to work with them and attempt to better ourselves, is more conductive to a positive outcome than to bribe and appease.
Describe the intention and function of Inviting the Three Kindreds. (minimum 100 words)
The Kindreds are the reflection of all beings as “…children of the mother”. (Corrigan, The Worlds and the Kindreds) As such each of these bodies of entities have both a special connection to the worshipper(s) and a unique level of energy if not focus of energy.
The Shining Ones are the highest of the powers being the eldest and mightiest, they are the Gods themselves. We invite them as they are often the focus of the ritual or connected to the focus and as the goal we aspire to. The Mighty ones are the ancestors, they are invited as to remain connected to our past, the energy and knowledge that has brought us to where we are today. Finally, the noble ones represent the natural world and the creatures that dwell in it. The life force of the world around us is an abundant and renewing source of both energy and magical inspiration.
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)
In order to choose a focus for the key offerings a few questions should be considered and answered. Firstly, what is the nature of the occasion? If it is a high day ceremony then there will no doubt be countless resources listed on websites about history, cultural associations, and so on. Along with that one will be sure to find suggestions and corresponding items that would make acceptable offerings. For the Dagda, perhaps a spirit of some kind, for Beltane perhaps milk and flowers.
Second, some thought on the deity or deities of the occasion. What are their strengths, if you have more than one, are their energies compatible?
Lastly, what speaks to you the worshipper when you think of an offering for this occasion? Perhaps a more person item of something you created would be more impactful in this instance.
Discuss your understanding of Sacrifice, and its place in ADF ritual. (minimum 100 words)
Merriam-Webster defines sacrifice as follows:
“an act of offering to a deity something precious especially : the killing of a victim on an altar”
In the case of ritual sacrifice is it a means to nourish and sustain the deities or beings that are being offered the sacrifice. (COoR: Third Phase: The major Sending of Power to the Deities of the Occasion) One can see this having many levels to it. It demonstrates hospitality to the deities; please come and accept this gift in the hopes that it assists you. It forms a personal connection with them as well, and it initiates the Ghosti relationship, “I give that you may give.
Sacrifices also show the intent and commitment of the worshipper. To sacrifice also means to give up something. In ancient times this may have been part of a harvest that was needed to feed the clan or family, similarly for animal offerings. I offer something that could sustain us in the hopes for a better harvest for example. Today we offer symbolic references to this. In my grove in Canada we create breads in the shape of animals for offering. These breads are passed from member to member and we each add a bit of our own energy and intentions to it before it is placed in the fire to be carried to the deities. In this way we offer a piece of ourselves, accompanied by prayers.
Discuss the relationship between sacrifice and blessing and how this is reflected in the Core Order of Ritual. (minimum 150 words)
As mentioned above, one aspect of sacrifice is to enter into the Ghosti relationship. When we look at it in comparison to the blessing, we see this relationship come full circle. We have raised energy, collected it, moved it forward and offered it to the deities; now if they have accepted our gifts they may see fit to offer something in return. While there is no guarantee that this will happen, or that we will see the gift manifest if one is given, we take it on faith that a gift offered in good faith will have a positive return.
In our grove we believe that no gift of good intention is ever turned away, and that the deities are always looking to help us develop and grow. However, at times if we make a mistake or miss something in ritual they may send us a polite reminder that we need to do more work.
Discuss your understanding of the Omen. (minimum 100 words)
So how do we know if our offering has been acceptable? The omen is the communication part of the ritual. In this communication we use ogham, runes or some other divination system to attempt to translate the intentions of the deities into mental constructs that mortals can comprehend. In drawing the rune or ogham a functional knowledge of the divination system, combined with attention to the word around you is required. The rune or ogham drawn will be read and interpreted as to give indication not only of acceptance but nature of the gift return. This gift may be in the form of something we have asked for in the ritual, or perhaps some bit of wisdom, or something we don’t know we need.
Describe how ADF liturgy corresponds with your personal or group practice. (minimum 100 words)
In both my solitary and Grove centric practices and rituals I find the COoR to be a very useful tool, especially when one uses it as a guide. The When I was a solitary and before I joined the ADF, I found difficulty understanding the dynamics of ritual, and certainly had trouble creating a ritual that could A) reach people B) build and effect energy and C) be enjoyable. But I found that the liturgy we use in ADF, gives enough of a structure that learning how to build and effective ritual, and setting out the goals is fairly simple, and at the same time leaves enough room to enable creativity and self-expression to stimulate both the individual and group rituals.
“ADF Ritual Frequently Asked Questions.” ADF, www.adf.org/rituals/explanations/ritual-faq.html. Accessed 23 Dec. 2017.
Bonewite, Isaac. “Step by Step through A Druid Worship Ceremony.” ADF, www.adf.org/rituals/explanations/stepbystep.html. Accessed 23 Dec. 2017
Corrigan, Ian. "The Worlds and the Kindreds." ADF. Web. https://www.adf.org/articles/cosmology/worlds-kindreds.html
Corrigan, Ian. "The Worlds and the Kindreds." ADF. WEB.
https://www.adf.org/articles/cosmology/worlds-kindreds.html“Defining Terms.” Neo Pagan Rites: A Guide to Creating Public Rituals That Work, by Isaac Bonewite, Llerellen Worldwide, Minnesota, 2007, pp. 1–222.
Demissy, Linda. “Sacred Space, an Exploration of the Triple Center.” ADF, 15 May 2019, www.adf.org/articles/cosmology/sacred-space.html.
“Ritual.” Wikipedia, Wikimedia Foundation, 20 Dec. 2017, en.wikipedia.org/wiki/Ritual. Accessed 23 Dec. 2017.
Newburg. “An Overview of the Core Order of Ritual .” Www.ADF.org, www.adf.org/members/training/dedicant-path/articles/coortutorial/overview.html.
Paradox. "Sacred Space, an Exploration of the Triple Center." ADF. Web. https://www.adf.org/articles/cosmology/sacred-space.html
“Sacrifice.” Merriam-Webster online dictionary, https://www.merriam-webster.com/dictionary/sacrifice
“Indo-Eoropean Cosmogony” Wikimedia Foundation, 21 August 2020, https://en.wikipedia.org/wiki/Indo-European_cosmogony#Three_Functions