Beruflich Dokumente
Kultur Dokumente
Contents
Introduction to ADF 2 A Vision for r nDraocht Fin 5 ADFs Organizational Structure 6 Law, Policy, Tradition, and Custom in ADF. 11 Getting Help from the Members Advocate 15 The ADF Standard Liturgical Outline. 16 The Intentions of Druidic Ritual 17 An Explanation of the ADF Liturgy... 20 The Worlds and Kindreds 23 Choosing a Pantheon... 24 Sometimes We Dont Solve Everything 25 Where to Go from Here. 26
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Introduction to ADF
by Isaac Bonewits
integral part of our faith: Scientific and scholarly research and debate about the ancient Druids, the Indo-Europeans, comparative religion, folklore, ethno-musicology, and other relevant fields of human knowledge; A variety of auditory, graphic, dramatic, movement, liturgical, and other arts and crafts; The investigation, dissemination, and performance of a wide variety of healing arts and technologies, both mainstream and alternative, including herbal, nutritional, mental, magical, and spiritual methods; The use of the divinatory arts and sciences as tools for spiritual counseling and liturgical guidance; and A variety of counseling arts and methods, both mainstream and alternative, as well as techniques for mediating disputes and judging conflicts between organizations and/ or individuals in the Neopagan community. All of these, of course, are activities that other mainstream religions engage in. Catholic Universities sponsor scientific research, Protestant churches run hospitals and counseling centers, Spiritualist ministries offer advice from the Beyond, Christian Science congregations practice faith healing, and almost every religion has choirs and religious artists in various media. We are also very involved in one area where most other religious groups have been slow to act, primarily for theological reasons. I n keeping with our reverence for and worship of the Earth Mother, Neopagan Druids advocate and practice ecological and environmental research, education, and activism (although, as a tax-exempt organization, ADF cannot invest our resources in supporting or opposing particular political candidates). As part of our efforts to achieve these varied goals, members of ADF are designing and performing competent magical and religious ceremonies to change ourselves and the world we live in, including regular public worship of the Old Gods and Goddesses, as well as rites of passage. Were adapting the polytheologies and customs of both the ancient IndoEuropean Paleopagans and the Neopagan traditions that have been created over the last fifty years. Were researching and expanding sound modern scholarship (instead of romantic fantasies or racist nonsense) about the ancient Celts, Norse, Slavs, Balts, Greeks, Romans, Vedics, and other Indo-
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European peoples, in order to reconstruct what the Old Religions really were. Were working on the development of genuine composition and presentation skills in the musical, dramatic, graphic, textile, and other arts. Were creating a nonsexist, non-racist, organic, flexible, and publicly accessible religion to practice as a way of life, and to hand on to our grandchildren. Were integrating ecological awareness, alternate healing arts, and psychic development into our daily activities. Were holding regional festivals to help our members meet, study, pray, and play together with other likeminded folks. Were actively preparing for the day when Neopagan religions will be part of the mainstream culture, with large congregations meeting at temples and sacred groves throughout the Western world.
W h a t a r e We N o t D o i n g ?
Were not wasting our time with romantic or ideological pseudo-scholarship by such authorities as Lewis Spence, Robert Graves, H.P. Blavatsky, Iolo Morganwg, Barbara Walker, Merlin Stone, or D. J. Conway. I n stead, we rely on the work of serious mainstream scholars such as Georges Dumezil, Stuart Piggott, Mircea Eliade, Patricia Monaghan, A. & B. Rees, Anne Ross, C.S. Littleton, Miranda Green, Ronald Hutton, etc. Although our primary focus is on the beliefs and practices of the ancient IndoEuropeans, and on how these can be adapted to modern circumstances, we do not tolerate racism or nonsense about Aryan blood or genetic memory. The Indo-Europeans were a motley assortment of tribes speaking related languagesnot a gene pool. American Neopagans, like most Americans, come from a variety of ethnic backgrounds. We see this genetic mixing as a sign of hybrid vigor, rather than something to be upset about. So our members come from a wide variety of ancestries, including European, Native American, and African. Were not Celtic chauvinists. Despite the Irish name for our organization and the use of the Celtic term for clergy (druids), were Pan-Indo-European in all our interests. Unlike some Druidic organizations, in ADF you dont have to be exclusively interested in Irish or other Celtic deities and cultures in order to participate in our activities. Our officers, members, and SIGs (Special Interest Groups) include folks fascinated by the Paleopagan Germans, Norse, Anglo-Saxons, Slavs, Balts, Vedics, and even the pre-Classical Greeks and Romans. I f youre sincerely interested in any of the old Indo-European cultures and its deities, arts, and customs, then youre welcome in our ranks.
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are much appreciated in any amount. As Uncle Isaac used to say: Skip a pizza and support your church!
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A Protogrove is an approved entity of ADF, consisting of at least one current ADF member with a minimum of six months membership, who has submitted a completed Grove Organizer's Survey to the attention of the Grove Organizing Committee, and received official notification of approval of Grove Organizer and Protogrove status from the Grove Organizing Committee Chairperson. A Provisionally Chartered Grove consists of a minimum of three current ADF members, who are willing to serve as the organizational Grove Officers of Senior Druid, Grove Scribe, and Grove Pursewarden. They have received official notification from the GOC Chair of a Provisional Grove Charter being granted. A Fully Chartered Grove meets all other requirements of a Provisionally Chartered Grove, but consists of a minimum of nine current ADF members, and has maintained that minimum membership for at least two consecutive years, and also has a minimum of one current Grove member who has been granted Lay or Ordained Clergy status by the Clergy Council of ADF, and has been issued official notification of the approval of that Charter status by the Chair of the Grove Organizing Committee. For more information about founding a Grove or Protogrove, see the The ADF Grove Organizer.s Handbook <http://www.adf.org/members/groves/ starting/GOH.pdf> or contact the main ADF Office at ADFOffice@ ADF.ORG or the paper address listed at the end of the Membership Guide. Some Groves and Protogroves have sufficient numbers and interest that they have their own local sub-groups such as grove guilds and special interest groups. The Shining Lakes Grove Magicians' Guild, for example, is a sub-group within Shining Lakes Grove which focuses on magical issues. Often such groups have special meetings that are apart from the normal grove calendar of events, providing extra means for interested members to get involved.
Solitaries
While many people may find an emphasis on grouporiented spirituality in ADF, we are by no means an organization that serves only grove members. Our emphasis on public ritual does lead us to focus on grove activities, such as founding new groves, encouraging sharing of resources among existing groves, etc., but we recognize that a very significant portion of ADF's membership is solitary (approximately half, often by choice and sometimes by geography). Again, while group ritual is important, it is also relatively infrequent (eight times a year for many groves), and that the real work of Our Druidry occurs every day in our individual homes and hearths. One thing that ADF has always stressed is that even for members involved in a Grove, it is important for all of us to be involved in some sort of personal, solitary or family practice. For that reason we value our solitary members a great deal for continuing the work of Our Druidry in their lives and sharing their experiences with others. The most valuable resource we provide for solitary ADF members, then, is the networking between members that occurs at the international level.
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structures of ADF at the international level are described. All of the various organizational systems in ADF work together to maximize our total communication with each other. Unlike most mainstream religions, which have only vertical communication between people who are higher and lower on some kind of totem pole (and which inevitably run into blocks, censoring, and screening of information in both directions), in ADF we encourage everyone to talk to everyone! Senior Druids talk to each other, their grove members, and the Mother Grove. Participants in the Study Program talk to each other and to members of the Council of Lore. Anyone can organize a guild, study circle, or other SIG, drawing members from across all Circles and around the world. Hierarchy has its uses, provided that it stays organic and flexible. I n ADF we are evolving new ways to empower all our members, while still staying structured enough to get some work done. made to the ADF Office.
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The Archdruid is elected for a three-year term. The Members Advocate is elected yearly, and all other positions are elected every two years. Regional Druids are elected by the members within their corresponding regions, while all other Mother Grove positions are elected by the ADF membership as a whole. For further information about specific Mother Grove positions or election specifics, refer to the ADF bylaws.
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is martial and contains the Warriors Guild. The third function is the producer function and is associated with the natural world. I t contains the Artisans Guild, Naturalists Guild, Brewers Guild, Dancers Guild and Healers Guild. Several Guilds have web pages located at http:// www.adf.org/members/guilds. The Council of Lore (CoL) consists of the Chiefs and Preceptors of each Guild, and is led by the ADF Preceptor. The focus of the Council of Lore is to discuss and pass various Guild Study Programs submitted to the CoL for approval.
Credentials,
and
There are currently two levels of clergy training in ADF, the Dedicant Priest and the Priest. Dedicant Priest A Dedicant Priest is someone who is in the process of getting their clergy credentials, but hasn't quite met them yet. There are a couple of ways that a person can become a Dedicant Priest, though both routes require study. From the Clergy Counsel Bylaws 3(a) From time to time, the Council may choose to designate a student as a "Dedicant Priest" (also referred to as 'Lay Clergy' in some ADF documents). This title carries all of the rights and obligations of an Ordained Priest, but is only valid for one year, after which the Dedicant Priest must apply to the Council for renewal. Qualifications for obtaining and renewing Dedicant Priest credentials are detailed in the Clergy Council Policy and Procedures Manual, but in short, they involve active on-going participation in the Clergy Council training program. From the Clergy Council Policy and Procedures Manual Dedicant Priests: 1. Eligible individuals may request Dedicant Priest credentials by written request to the Chief of the CC. (The term 'lay clergy' may appear in some other ADF documents and is intended to mean the samething as 'Dedicant Priest'.) 2. Eligible individuals are defined as those who have completed the ADF Dedicant Training Program as published in the New Member's Guide and who have at least two cumulative years of experience in the position of
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Senior Druid of an active ADF grove or groves. Their current grove should be composed of at least 9 ADF members at the time of their request, each of whom has been a member of ADF for a minimum of two years. Additionally, those who have completed the First Circle of the Clergy Training Program (CTP) and the course 'Law and the Church' in the Second Circle of the CTP are eligible to apply. 3. Following the verification of the individual's leadership experience the Officers will approve the request for credentials by a simple majority vote. 4. The candidate's clergy credentials will be valid immediately upon approval of the Officers. The Officers will make appropriate ceremonial arrangements and issue a Dedicant Priest Certificate at the next mutually convenient opportunity. The credentials shall be valid for a minimum of 12 months and a maximum of 18 months, depending on when they were approved. If they were approved between November 1st and April 31st, they will expire on the Beltane (May 1st) which is at least one year later. If they were approved between May 1st and October 31st, they will expire on the Samhain (November 1st) which is at least one year later. 5. In order to simplify record keeping, all Dedicant Priest clergy credentials approved prior to November 1st, 2002 shall be valid until Samhain (November 1st) 2003 and all Dedicant Priest credentials approved between November 1st, 2002 and May 1st, 2003 shall be valid until Beltane (May 1st) 2004. Any and all extensions to these existing credentials shall be calculated from those dates. 5a. Because the first circle of the CTP was not approved until May 2005, any Dedicant Priest as of that date may request one year extensions up until Samhain 2007, to last no longer than Samhain 2008. 6. Individuals who have been granted Dedicant Priest credentials may request extensions by contacting the Chief of the CC. In order for extensions to be granted the individual must demonstrate progress in the Clergy Training Program (hereinafter referred to as the CTP). Upon verification of said progress the Officers may grant up to three one-year extensions to a Dedicant Priest whom has not yet attained first circle in the CTP. 7. All extensions will be decided by a simple majority vote of the Officers. 8. Individuals who have acquired first circle in CTP may be granted up to three additional one-year extensions. 9. Individuals who have acquired second circle in CTP may be granted up to three additional one-year extensions. 10. Individuals who feel that they have a justifiable reason to hold Dedicant Priest credentials, but who do not
Discrimination
Membership and rank in ADF, attendance at public or
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semipublic activities, and participation in the Study Program may not be denied to anyone on the basis of race, ancestry, color, physical disability, age, gender, or affectional preference. However, they may be denied to individuals practicing creeds inimical to Neopagan Druidism, such as varieties of conservative monotheism, atheism, demonism, racialism, and other such belief systems as determined by the Mother Grove. This is in keeping with our policy that people who are disruptive, abusive or dangerous can be excluded from grove and other ADF activities in order to protect the other participants. Members who feel that they have been unjustly excluded may ask for help from the Members Advocate (see the section of that title later in this Guide). We have only a few disabled members in ADF, but we are sure that there would be far more, both inside and outside of Neopagan Druidism, i f they were made welcome. Would-be leaders are encouraged to learn Ameslan or other systems of sign language. All organizers of public and semi-public ADF activities must make strenuous efforts to facilitate the participation of disabled individuals. Such indi viduals, however, must let their needs be known i f they expect them to be met.
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Ter minolog y
I propose a value spectrum labeled law on one end and custom on the other, with policy and tradition in between, thusly: Law * Policy * Tradition * Custom. Various pronouncements by myself, the Mother Grove, different Officers and heads of ADFs many subgroupings, etc., that concern the behavior of our members and the expectations we have of each other can be placed at points along this spectrum, depending upon the degree of seriousness that we attach to any given issue. The category of law is fairly dear. The Bylaws of the Corporation and other official statements about certain actionssuch as human sacrificebeing forbidden to the membership (or with other issues, required of them) constitute the few items on this end of the spectrum. Policies are official decisions that have been made and published in various ADF publications, primarily about how ADF groups and representatives interact with the rest of the organization and with the general public. Tradition literally means something that is handed down from generation to generation. I n the Neopagan community it also means denomination, or those things which we think characterize our religion as being distinct from
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other religions, both Neopagan and mainstream. I n terms of rules, items in this category deal with such matters as the official liturgical design for public worship rituals, the general cosmology in use, training requirements for Druid clergy, etc. Customs, however, are merely the quirks, habits, and styles that various members (from the Archdruid on) have developed to enhance their enjoyment of ADF. Wearing white robes at rituals, or Sigil jewelry, etc., are examples of customs.
C o n s e q u e n c es
Any given law, policy, tradition, or custom can be considered major or minor, and the results of breaking one may accordingly be major or minor. We dont want people violating major laws, nor do we want them fearing to change minor customs. As I see it, in ADF i f members break a major law, theyll be expelled from the organization. Thats why we should have as few major laws as possible. I f members violate a minor law or a policy, they might get put on probation for a while, at least as far as their participation in ADF is concerned, or be removed from office temporarily or permanently. I f members change a major tradition, theyre expected to present some mighty convincing arguments to the Mother Grove. I f we agree with their reasoning and like the results they are getting, well modify the major tradition. I f we disagree, well ask them not to do it again, or at least not to call i t ADF. I f they insist on doing it anyway, well ask them to schism off and start their own denomination. I f members change a minor tradition, well want to know their reasoning and results. I f we like them, well change the previous minor tradition or add a new minor tradition. I f we dont well grumble a lot and wait to see how their tradition evolves. There cant be any penalties for violating mere customs. How can it make any real difference to the Earth Mother, or to the future of ADF, i f a grove decides to wear triskels instead of Druid Sigils, or marks peoples foreheads with emblems of the Three Worlds instead of passing cups at the Triad Invocations in the liturgy. As some customs become older, they may eventually work their symbolism deeply into ADFs polytheology and self-definitions, thus becoming traditions, but thats likely to take a decade or two.
L aw s o f A D F
Human sacrifice is absolutely forbidden under all circumstances. Period. The specific polytheological term for this is homicide. I f anyone (Macha forbid!) were to commit such a crime, he/she would be turned immediately over to the police, before being expelled (if a member). The commission of other felony crimes-with-victims (murder, rape, arson, spouse abuse, torturing animals, etc.) is also forbidden and would reap appropriately similar consequences. Prisoners who are incarcerated because of having been convicted of committing such crimes, and who want to be members of ADF, are required to renounce such behavior
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and are on lifetime probation as far as ADF is concerned. Discrimination based upon race, color, national origin, language, gender, disability, sexual orientation or creed is forbidden in all ADF activities (save ordinations, where membership in an inimical creed may be taken to be grounds for refusal). Swastikas or other symbols now associated with racist movements and organizations, regardless of their historical origins, may not be used in ADF activities, whether public or private. Members of ADF may not wear white robes with pointed hoods that completely hide their faces. Membership in any racial supremacist organization or movement will be grounds for expulsion. Illegal drugs may not be used in official ADF ceremonies. Alcohol, tobacco, and other dangerous drugs may not be distributed to minors. People under the influence of any mind-altering substance, who disrupt a ritual and/or endanger members at any public or private ADF event, may be removed from the scene forcibly and suspended or banned from future attendance.
Policies of ADF
An official ADF ceremony is one that is either public or semi-public, i.e., open to participation by well-behaved visitors. Ordinations to the clergy may have private sections but must include one or more public or semipublic parts, including the ending, in order to be official ordinations. I n i tiations into special interest groups (healing circles, bardic orders, lunar magical groups, etc.) may be limited to the members thereof but are not official ADF ceremonies. Animal sacrifice is forbidden in all official ADF ceremonies. I f the members of a grove want to have a pig-roast, for example, they should thank the spirit of the animal before eating, but they may not make its slaughter (which must be quick, done by a professional, and as humane as possible) a part of an official ADF ceremony. This is just as well, since it is very difficult to get bloodstains out of white robes! Individuals and special interest groups may do self-bleeding rites for healing purposes, establishing bloodsiblinghood, etc., provided that only symbolic drops are spilled, but may not do these as a part of an official ADF ceremony. AIDS testing is highly advised before doing any rituals where two or more people may come in contact with each others blood. Nepotism is severely frowned upon. Erotic or financial favors may not be offered or requested in connection with
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ures in the Druidic, New Age, and Pagan communities. Our willingness to use the best that science and technology have to offer us as tools to accomplish our goals and as metaphors to expand our philosophical horizons.
Customs of ADF
The customs of ADF are the following: The wearing of white clothing, especially during ritual. The all night vigil as part of self-dedications and initiations. The use of the Druid Sigil or ADF Logo in or on jewelry, T-shirts, banners, etc. Regional ADF gatherings open to members of other Druidic and Druid-friendly groups. Local groves adopting new protogroves nearby and helping them to grow to full grove status.
Conclusions
These are my thoughts so far. I would enjoy seeing reactions to this essay from members, preferably in the pages of Oak Leavesand dont forget the First Druidic Dogma! (The First Druidic Dogma, a.k.a. the Doctrine of Archdruidic Fallibility, is that no one in ADF, not even the Archdruid, has all the answers. We make no claims of handing down an authentic unbroken tradition from the past, and have very strong doubts about any other group that makes such claims.)
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Helpful Beings by Province/Function or... (Type and number wil vary according to ethnic cosmologies.) Settling and Focusing 3rd Phase: Major Sending of Power to Deity/ies of the Occasion Descriptive Invocation of Deity(ies) of the Occasion Primary Power Raising Praise Offerings, Dance, Libations, etc. The Sacrifice Seeking the Omen of Return 4th Phase: Receiving and Using the Returned Power Preparation for the Return Meditation upon Personal and Group Needs Induction of Receptivity Consecration Agreement Reception of Power from Deity(ies) of the Occasion Consecration and Sharing Acceptance of Individual Blessings Reinforcement of Group Bonding Optional: Spel Casting or Rite of Passage 5th Phase: Unwinding and Ending the Ceremony Thanking of Entities Invited, in Reverse Order Thanking the Gatekeeper & Closing the Gates Affirmation of Past/Future Continuity and Success Unmerging, Regrounding & Recentering - Meditation Draining off Excess Power - The Restoration Clearcut Ending: Deconsecration of Time and Space Final Benediction Announcement of End Dissolving the Sigil Musical Signal
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I . S p i ri t u a l I n t e n t i o ns o f Dr uid Rites
To Rectify and Empower the Souls of the Worshippers The most consistent and personal result of sincere participation in ritual is the creation or strengthening of the patterns of our spiritual cosmos in the souls of individual worshippers. We need not enter into a discussion of whether this pattern exists innately in all people or whether we must create it there through our work. I n either case the pattern will be strengthened and deepened by repeated meditation and ritual enactment. The lore of Indo-European Paganism clearly assumes that the Inner Worlds, Otherworlds or Spirit Lands are the original models that predated our manifest world and from which it draws its reality. When we make our simple physical images of cosmic order, our Sacred Grove, we draw these Inner realities closer to the manifest world. When we in turn meditate on these symbols, recreating them in vision in ourselves, they become a kind of map that allows a clearer, more ordered understanding of the contents of our minds and hearts. As in most of the Pagan revival, Druidry is not focused exclusively on the Light or the Heavens, nor do we value the Inner or Spiritual world more highly than the manifest world or the contents of our souls. We understand the Inner to be integral with the physical, and the physical to be as holy as the Inner. We use ritual to manifest the Powers of the Inner in our common world. By using our art, craft and skill we create physical and spiritual events that reflect and manifest Inner realities. Once these Inner realities are manifested in this way, they can have effect on much larger groups and whole communities, in the process being graven in the souls of many more worshippers. Thus is the Pattern of the Worlds translated
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This worshipful approach can help us to avoid the inflation of the personal ego that has been the besetting error of the Western magical Tradition. We do not teach that we are God or identical with God or the Universe. Rather we acknowledge that each of us is one element in the great dance of being. I f we are skilled and talented we may come to a very great spiritual power, perhaps even becoming a God or Goddess. Yet even the greatest of the Powers worships and sacrifices to the other Gods or Goddesses and Spirits. The web of mutual obligation never ends nor would we wish it to, for it is the thing that sustains all existence. To Bless the Folk and the Land Pantheon and Patrons Our Druidry is neither meant to be humble, one-sided giving to the Powers nor vague, feel-good spirituality. Pagan religion hopes always to provide real benefit to the community it serves. I n traditional lore this is often expressed as three great goodshealth, wealth and wisdom. Again, Paganism does not reject the things of this material world in favor of spiritual things. Every human life needs a balance of physical well-being, sufficient goods and mental and spiritual growth. We expect our religious rites to be practical aids toward these goals. The Order of Ritual contains several intrinsic benefits for all who join in wholeheartedly. First, as mentioned, is the establishment or strengthening of the Cosmic Patterns in the soul making us more firmly grounded and more effectively centered. Second is the deepening of our contact with the Gods and Goddesses and Spirits. As Pagans we should be working to establish personal relationships with the Deities, members of the Faery Tribes and of course with our own Ancestors and the Elder Wise Ones. Whenever we participate in the offerings to the Three Kindreds we have the opportunity to call to our own allies among the Powers, thus strengthening our personal magic. The third source of blessing is, of course, the Blessing itself (the return flow). The worshipper should formulate carefully what she desires to receive from any rite, and everyone should expect real results, real life-changes from the blessing and drinking of the Blessing Cup. As modern Pagans we have a special duty to heal and defend the land itself. Our Holy Earth has been deadened by centuries of loveless abuse, and it should be part of every Druid rite to appeal to, waken and honor the land that upholds our work. Our Order of Ritual gives us several opportunities. The first is at the Earth Mother Offering, when the local Goddess of the land, and/or the Earth Mother of the chosen pantheon is honored. The second is at the Nature Spirits Offering, when the tribes of Spirits who enliven the area are worshipped, and the third could be
I I . P r a ct i c al C on s i d erat i o ns
Having discussed the theoretical bases of our work we may now examine some more practical connotations in choosing your intent and goal for a Druidic rite. We can consider these under two headings: Choosing a Pantheon and the Occasion of the Rite.
The primary outer purpose of most Druid ritual is to worship the Powers, the Deities and Spirits. I n much of the Pagan revival Powers from a variety of cultures and systems are often worshipped together. While this happens in Druidry as well we encourage the choice of a single cultural pantheon for each individual rite. This gives focus to the rite, ensures that the Powers are in harmony and encourages the gaining of lore about ancient Pagan cultures. So the first step in designing a Druidic rite is to decide in which cultural complex the rite will be done. Of course any system that chooses to call itself Druidry will have a strong interest in the ways of the Pagan Celts. We are no exception, and so we often focus on Celtic rites for the seasons and other intentions. However r nDraocht Fin is open to all Indo-European cultures and we have work occurring in the Germanic, Hellenic, Slavic and Baltic communities. Of course the strongest element in this choice will be your own interest and dedication to a particular pantheon. I f you are working alone you should simply use your own first choice of pantheon, but groups will need to reach a consensus. Rather than mingling the systems of several group members, we recommend doing separate rites, experimenting with various cultures until the groups preferences become clear. Some of ADFs Groves keep to a single culture through out the year while some vary from holiday to holiday and some even perform multiple rites, one for each of several cultures for each Holy day. Choosing a single cultural paradigm allows a group to deepen and strengthen its magical connection with those Powers, while experimentation broadens experience and entails research, so the choices are yours.
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Once you have determined the pantheon for your rite you must also choose the particular Powers to whom the central offerings and callings will be made. This will be based on the occasion and the magical intent of the rite as discussed below, and on the inclination of its group or individual sponsors. Almost always these Patron Powers are a pair of Deities, a Goddess and a God, though rites can also be offered to the Ancestors or the Spirits of the Land. Those working alone or in a small group that shares a focus may find a desire to worship only one or two Deities from a single pantheon, that is personal Patron Deities. This is fine, but it is important to include the broader company of Powers from the pantheon from which these Patrons are drawn. Our Order of Ritual requires offerings to several categories of Deity in every case, reducing the problem of focusing on personal Deities alone, but you should be sure to thoroughly research the whole cultural pattern from which the Powers are drawn. B. R i t e s o f Passage
As in any religion, Pagans hallow the important occasions of our lives with ritual. Births, Child Blessings, Comings of Age, Religious Vocations, Weddings and Funerals can all be proper occasions for our rites. Scripts for several of these occasions are regularly published in ADFs journal, Oak Leaves and on the website. C. Personal Magical W o rk The ADF Order of Ritual has been evolved mainly for public worship with medium to large groups. Using the Order for small workings is quite possible, but may require some variation. One approach to personal rites in a community context is similar to traditions in several world religions including Vedic and Yoruba ways. When a member of the community has a particular need or has had a particular stroke of good fortune they may ask their local priest/ess to perform a Rite of Offering to the Powers who will or have aided them. This sometimes be comes a community celebration or prayer and sometimes is quite private. I t seems to me that this is a practice that we could profitably adopt. So then, lets conclude by recapping the central concerns for the intent of any rite: Nature of the Work: Is it seasonal worship, a rite of passage or an individual goal? I f the rite combines one or more of these functions, which is the primary and which the secondary intention? Pantheon and Patrons: I f you are devoted to a particular cultural pantheon then that choice is simple. Otherwise you will choose which complex to draw on. You will then choose which Deities are most proper to your intention. For seasonal work this may derive from customs and traditions connected to the holy day; for other intents you will need to do research to determine which Powers most closely fit your need. When these concepts are clear in your mind you are ready to proceed to the actual construction of your Druidic rite.
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T h e Ou tl i n e Of Dr u i di c Ri t es
Part 1 : Establishing The Grove I n ancient days Pagans gathered in places hallowed by tradition. Sometimes these were temple buildings. More often they were groves and glens in the deep forest, or high places. I n our times we must usually recreate the holy atmosphere of the Sacred Groves by ritual and meditation.
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The Procession: I n some cases the presiding priest or priestess will come out of the Grove and lead a procession of all the worshippers into the holy place. Usually this is accompanied by song. At other times the worshippers are sent to meditate alone, and then are called to the Grove by horn, drum or song. When approaching the Grove one tradition is to circle the Center of the Grove three times in the sunwise direction. Honoring the Mother: The priest or priestess usually gives a simple statement of beginning, followed by a prayer and offering to the Earth Mother who upholds our lives and rites. One common custom is to bend and kiss, or place a hand on, the earth to honor Her. Opening Meditation: The priest or priestess or a Grove member will lead a basic grounding and centering. This attunement helps us to connect our individual souls with the Two Powers. The Earth Current or Underworld Power carries the dark, mixed elements from which all forms arise. The Sky Current, or Starry Power is the ordering pattern that crystallizes forms out of the Underworld potential. Together these powers manifest the Middle World in which we live. Statement of Purpose: Following the Grove meditation the priest or priestess gives a statement of the intention and purpose of the rite and its precedent in the Ways of the ancients. Affirming the World Order: Druidic ritual is anchored in the Sacred Center of the Grove. The Center is conceived as a meeting-place of the common world with the Otherworlds of the Spirits. We use one or more of the universal symbols of the Centerthe Fire, the Well and the World Tree. Fire connects us with the Sky, the Well with the Underworld and the Tree is the Boundary Between All Worlds, rooted deep and crowned high. I n this phase of the ritual the Order of the Worlds is acknowledged, first the vertical axis of the Under- Midand Starry Worlds. The rite may then honor the three worlds of Land, Sea and Sky, or the Four Directions. By affirming these symbols in our rite we acknowledge them in ourselves, making our own souls a temple in which the Gods and Goddesses may dwell. Opening the Gates: Meditation on the World Order is a valuable spiritual tool all by itself. The next part of the rite transforms the simple symbols of the Center into true Magical gates. First the priest or priestess invokes the Deity
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The Patrons of the rite are first invoked with expressive prose or poetry, sometimes accompanied by a visualized image of the Deities. A proper offering is made as the priest or priestess invokes. Praise Offerings: After the formal offerings there is usually a time when members of the company can make personal offerings. Usually these are offerings of art (songs, poetry etc.), though they may simply be thanks to the Powers for blessings received. Final Sacrifice: After the Praise Offerings the priest or priestess gives a final Prayer of Sacrifice and makes a large offering to the Fire. This is the moment when every worshipper sends her love and respect, her energy, through the Gates to the Patrons and Powers. Omen: After the Sacrifice the priest or priestess seeks an omen, doing a simple divination to determine what sort of blessing the Powers offer in return for our gifts. Part 3 : The Blessing Opening to Blessing: The priest or priestess leads a meditation combining the presence of the powers with the content of the Omen. We also meditate on our own needs, those of our loved ones, and our community. At this time there is usually a litany in which the assembled company pray to be given the Blessing, in the form of the Waters of Life. I n this moment your personal desires
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T h e T h r e e R ea l m s
The universal pattern of the four elements is understood by Celtia differently from the broader magical movement. The classical system of the four arranged as a cross is replaced by the three realms of Land, Sea and Sky, with the Sacred Fire in the center. These are not abstract principles, but interacting homes of all the worlds teeming life, whether human, beast, plant, stone or spirit. The Land: The home of our human kindreds and of our closest allies. The land is our common world where most of us live out our lives. When we look for our part in the great weaving of thing it is the patterns of the land that are our first teachers. Fresh water that wells up in the earth can also be part of the realm of the land. The Sea: The wild waste that lies outside our common land. The sea is the home of a vast and teeming life, different from our own. I t is also the place of the Otherworld Isles, the home of the Sidhe heroes and the Land of the young. Thus, the sea is connected with the Otherworld as a place of concealed potential. The Sky: The source of Light and Shadow, the place of the Shining Ones. The Sky overarches the Land and Sea, as the sight of the Gods and Goddesses watches over all. The turning and waxing and waning of the Three Lights of Sun and Moon and Stars, and the wheeling of the stars around the Pole display the Order of the Deities and Their blessing to us. Among these Realms, all common life is sustained between the Chaos of Potential and the World Order. The ancient Celts made their oaths by saying: May the Sky not
The Kindreds
All beings are the Children of the Mother, descended through the lines of countless Mothers and Fathers. As well as the many mortal kindreds, there are the countless tribes of Otherworld beings. The Druid will deal with, and make offering to, many kinds of Spirits. The Shining Ones: The eldest, mightiest and wisest of the beings in the Great Weaving. The First Mother and First Father, the Triple Kingship and the Goddesses of Sovereignty, Inspiration and Bounty; the powers of Love,
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Artisanry and Healing; the Child of light and Shadow; all are reflected in the many cultural pantheons of the Celtic peoples. The Mighty Ones: The Ancestors, those of our folk who are presently resting in the Land of the Dead. they watch over their descendants and lend their power to aid us. I t is proper for every Druidic worshipper to honor her immediate ancestors, her Grandmothers and Grandfathers, as well as the Heroes, those great women and men who are honored by her folk. The Noble Ones: The Spirits of non-human evolutions,
Choosing a Pantheon
by Ian Corrigan From the beginning of ADFs work we have sought to base our Neopagan work on the actual ways of Indo-European Pagan cultures. We know that the religions we are making are, and must be, modern. We are modern people in a modern world, and we will inevitably bring with us ideas shaped by our experience. However, like many Pagans, we seek to move beyond many of the common paradigms of our times. We see things in the modern world that we consider less than desirable, and we hope to relieve those ills, at least in our own lives, by looking to the ways and values of the Old Religions. The Old Ways are our inspiration, and their sages, magicians and priests are our spiritual mentors. I n accord with that philosophy, one of the core instructions of ADFs work is to study the cultures of Pagan Europe with the intention of comprehending them as fully as possible. We work to learn the facts about Paganism, but also to understand the minds and hearts of the people who lived it. To do this we must comprehend not just the religious symbols and forms of the ancients, but their lives and work. We must know their art and artisanry, the structure of their families, tribes and nations. We must know what they ate, what they wore and, to the best of our ability, who they were. I f we do not seek a grasp of the essence of a peoples way of life, then we will fail to understand what their spiritual ways have to teach us. We risk doing no better than pounding the triangular peg of religious symbolism into the square hole of our modern preconceptions. I n addition to study of archeology and ancient customs, insight into the modern cultures that descend from the Pagan past can contribute to our understanding of it. Getting involved in the folk cultures and more modern history of the Irish, Welsh, Danes, or Greeks offers insights into the spirit of a people that cannot be gained from academic sources alone. So we encourage students to listen to the folk music of these cultures, learn their traditional dance, and especially to learn at least some of the native tongue of the Gods they wish to address. On the most basic level, we strongly recommend that each ADF ceremony be focused on a single pantheon. That allows the rite to be unified in esthetics and cultural detail, and it ensures that the Powers called will be in harmony with one another. Even in early stages, when you are examining various traditions, it is best to keep each rite focused on a specific culture. Experiencing the gestalt of each culture in turn gives a clearer understanding of each. I n our Druidry we have learned to view the Deities as real personsindependent, freely acting individuals of great wisdom and mighty magic. We try to avoid viewing the Spirits as archetypes in the collective unconscious. We do not, in general, find that Deities with similar function are aspects of one another, or of a greater whole. So we would consider Thor, Taranis and Zeus, despite the association of each with thunder, to be separate, individual Deities. I t seems only right to address the Powers in the cultural idiom to which they are accustomed. When we invite the Gods ad Goddesses to our rites, we feel it is proper to treat them with honor. We feel it is best to use Greek customs for Greek Deities, Welsh for Welsh Gods and Goddeses. We see it as less proper to construct ritual out of bits and
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pieces of many cultures and try to plug in whatever Powers one wishes to use. On a more personal level, we recommend that each student choose one Indo-European culture to work as their home culture. I f we wish, we might refer to this as ones Hearth Culture, or Hearth Ways. Ancient Paganism was certainly fairly open and inclusive. I t seems likely that neighboring cultures influenced one anothers ways, including their religions. But the people of those cultures would have begun life with a childs immersion in the ways of their local religion, at their familys hearth. If, when adult, they chose to include spirits or works from other cultures in their personal religion, they would do so with the particular worldview of a Celtic tribesman, or a woman of the Hellenic cities. This is very different from a person whose native land is in the modern, industrial West who tries to absorb Pagan ways directly, without regard for the cultures in which they grew. Far from bringing the wisdom of the ancients into modern life, that approach may only superimpose the form of Paganism on the attitudes, beliefs and lifestyles of our materialist, Christian-influenced culture. So you might think of yourself as a new human, freshly brought into the world of ancient Athens, Ireland, or Scandinavia. Or you might think of yourself as a voyager thrown up on the shores of a Pagan culture. As a newcomer among the people it is your duty to learn their ways and, in time, to be accepted as one of them. I t is by this kind of cultural immersion that a child or a castaway might experience
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divination to ask i f there was anything bothering you. Maybe we just expected you to tell us i f you needed help. Maybe someone did ask you i f things were OK and you answered that you were fine. Perhaps someone else, who had known you for years and/or was deeply emotionally involved with you, could have known that you werent really fine. But we just believed what you told us. ADF doesnt promise that, when you join, your personal life will miraculously straighten out (statistically the opposite is far more likely). ADF wont get you a job or a new car or a boy/girl friend. ADF wont keep your house clean, repair your roof or tell you the mystery of Stonehenge in 50 words or less. I f we knew the winning lottery number wed use it ourselves and Publishers Clearing House wouldnt send us letters anymore. We raise our kids with our fingers crossed like everyone else.
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