When I did the Dedicant Path the first time around, I wrote mostly about modern traditions here. Part of the reason for that is there just isn’t a good Hellenic equivalent of what we as neo-pagans consider to be the essential components of the season.Continue reading “All About Samhain – The Autumn Crossquarter”
Teaching Ritual Performance was designed to assist students to instruct others in ritual performance. In this course students are required to journal their work directing several rituals. Students do not necessarily need to write the rituals, nor do they need to write all the parts for the rituals. In fact, students may find it more challenging to allow others to write the ritual and then simply teach others how to work with the text they are given or come up with on their own. The primary goal of this course is for students to enhance their skills for directing group ritual performance.
Pagan Theology 1 is a survey of concepts and issues in theology, including both western philosophical concepts and key themes in existing world polytheisms. This course begins by teaching the student about the common terms used in the theological work of most religions, and moves on to ask students to think about how the concepts represented by those terms can be applied to Our Druidry.
Leadership Development 2
Leadership Development 2 is designed to build upon the knowledge attained in Leadership Development 1. This course will assist students in examining theoretical knowledge and provide opportunities for application of this knowledge. The primary goal for this course is for students to increase their knowledge and skills for effective group leadership and public relations.
Special Occasion Rituals
This course was designed to expand a student’s knowledge and experiences for liturgical development beyond high day liturgy and specifically targets the development of liturgy for use in everyday life for a variety of different purposes.
The primary goal of this course is for students to enhance their skills for developing special occasion liturgy to meet the needs of individuals and groups occurring within every day life.
- Students will identify, define and analyze several types of special occasion ritual and compare special occasion ritual to high day ritual.
- Students will increase their knowledge of creating ritual for diverse audiences.
- Students will utilize their knowledge and skills for liturgical writing to create special occasion rituals for a variety of different purposes.
Liturgy Practicum 3 is designed to focus on large group practices, both within and outside of ADF. In order to pass this course, you will be required to lead a ritual at a festival, and this ritual must be large enough to pose some of the usual problems that large rites create.
Because part of ADF’s vision is to provide publically accessible worship, even to those who are not part of ADF, this course will require that you perform a ritual for a generally non-ADF-centric function as well. You may contact the Archdruid or Clergy Council Preceptor to help you arrange to lead a festival ritual if you are a Consecrated Priest. If you have completed this course in the LGSP, you may submit the same answers, if it falls in the time frame specified below:
Rituals completing the exit standards of this course may not be performed more than three years before the submission date of this course for grading. The Clergy Council Preceptor will require some form of verification that the ritual took place and included the requisite number of attendees.
The primary goal of this course is for students to provide worship opportunities to the community and develop experience running large group rituals.
- Students will increase their awareness of how ritual elements, such as creating group mind, developing effective prayers utilizing techniques such as motion, dance, music etc., and the use of physical offerings enhance small group ritual.
- 2. Students will lead rituals both within ADF and outside of it, and will examine their own processes for ritual creation.
Hellenic Full Moon Rite Statement of Purpose: https://youtu.be/xXOxwc6NJko
O Makares, Blessed Ones,
I call out to you on this night of the full moon,
As it grows in power, ever luminescent.
We come to you each month
As the moon waxes and wanes
marking this time as sacred
and this place as sacred.
We come now to makes offerings
as our ancestors did before.
To reforge the sacred *ghosti bond.
Be welcome Theoi
and join us in our rite.
The Children of the Earth call out to the Ancestors!
Those of our blood and our bone,
Those of our heart and your hearth,
Those of our friends and our folk.
We call out to those Mighty Dead and Ancient Wise
Poets and Priests
Those who have walked this path before us
and have use the way
Ancestors, Mighty Dead,
Accept our offering.
Nature Spirits: https://youtu.be/t_C_BeAqk0E
The Children of the Earth call out to the Nature Spirits,
Those Beings who swim and crawl and wriggle and fly.
All the beings of the this Earth wherever they may come from.
Those who dwell in light and those who dwell in shadow,
Seen and unseen.
Animal friends, Mineral friends,
Plant kin and Earth kin.
You who walk with us in all that we do
showing us the ways that we might honor the gods.
Nature Spirits, we honor you.
Shining Ones: https://youtu.be/t91JWEnaCPc
The Children of the Earth call out to the Shining Ones:
Bright and Mighty Theoi!
You who are the first children of the Mother,
Eldest and brightest.
You of craft-folk, you of grain,
you of hearth, you of sea, you of land.
forge-tenders, grain guarders.
Gods and Goddesses all:
We call out to you as you share your wisdom and your love.
Shining Ones, accept our offering!
Your answer to Magic 2, exit standard 5:
The three instances of magic that are done in every ADF ritual that I’ll be discussing are the Recreating the Cosmos, Opening/Closing of the Gates, and the Return Flow.
Recreating the Cosmos
The Re-Creation of the Cosmos lines up the different realms, so that they are overlaid, or parallel. It is common to sanctify the space around the ritual and the ritual participants as part of the Re-Creation of the Cosmos. I think this works well, since we are creating the Sacred Center of ritual, and setting aside the mundane for a time in order to commune with the spirits.
When I Re-Create the Cosmos I first hallow the space around the ritual participants, to be sure that the miasma is washed clean and chaos is left behind. Then I initiate the connection to the worlds by declaring that the smoke from our sacred Fire will carry our prayers to the gods. I make offerings to the Fire and the Well, allowing the objects that represent them to become fit for the purpose of ritual. Then I take the omphalos and bring it to the center, declaring that it marks the Sacred Center of all the Realms. The Re-Creation of the Cosmos works because it establishes the Sacred Center and primed the space for the Opening of the Gates.
Because I am mimicking the first establishment of the Center, the magic being performed here is sympathetic. I am mimicking the directions of Zeus, as he searched for the Center of the World.
Below are the words I say most often when Re-Creating the Cosmos:
“Let this area around us be purified sacred space where we go to meet the gods, and the gods descend down to meet with us.
Let the smoke from our sacred fire carry our voices to the heavens to be heard by the gods.
I place this omphalos at the center of worlds, just as it marked the center of the ancient world. My hands, like two eagles, flying to meet in the middle and establish this as the sacred center of worlds.
Through this sacred center, let the World Tree grow, plunging deep within the earth to touch the Sacred Waters below and reaching through the sky to embrace the Sacred Fires above.
Opening the Gates
After the Cosmos has been Re-Created, the space is primed and the Gates are ready to be opened. When the Gates are opened the space between the realms is connected, so that we are better able to hear the Kindreds and they are better able to hear us. It is akin to ringing the doorbell of a spirit. While they are all around us, Opening the Gates allows us to get their attention.
When I Open the Gates, I call on a Gatekeeper for assistance. In my personal rites, this is usually Hekate. I say an invocation that praises Her and extols the reasons why I desire to work with Her in particular. Then I ask that She join Her magic with mine, and help me open the Gates. The physical motions that I make I believe are echoes of what many in ADF do. When Opening the Gate to the Underworld through the Well I make a spiral motion from my center, counter-clockwise down towards my feet. When Opening the Gate to the Upperworld through the Fire I make a spiral motion from my center, clockwise up towards the sun towards my feet. Then to connect the realms I first form a ball (Tai Chi “hold the ball”) at my navel with my right hand on top and left on bottom, then I press my right hand up towards the heavens, and my left hand down towards the earth. Finally, as I proclaim the Gates to be open I take my hands from a ‘prayer’ position and open them out to my sides.
In this manner, I think the motions help to focus the intent of the magic, but it is with the help of the Gatekeeper that the Gates can actually be opened. As with most of the other acts of magic I’ve discussed, it is the relationship with the spirit that makes the magic possible.
Below are the words I say most often when Opening/Closing the Gates:
“We call out now to Hekate to guide us in walking between the worlds!
Hekate, at moonlit crossroads, you befriend the helpless.
Keyholding Mistress of Earth, Sea, and Sky.
Dark Mother Hekate,
Ghosts and hounds follow you.
You are the black puppy and the black she-lamb.
Torchbearer, we praise you for the brightness of your power.
We offer you [eggs and wine].
Hekate of the Crossroads be our Guide!
Guide us as you guided Demeter in her journey.
Reveal to us the way to walk in safety.
Radiant Hekate of the Torches,
Guiding Light, Keeper of the Keys,
Join your hidden knowledge and power with ours
and help us to open the Gates between the worlds.
Let this water become the Well, and open as a Gate to the worlds below.
Our connections deepen to the Chthonic beings as the Gate is opened.
Let this flame become the Fire, and open as a Gate to the worlds above.
Our connections deepen to the Ouranic beings as the Gate is opened.
Let this Omphalos stand at the center, and mark our sacred center here and in all the world. Let the tree wrap its roots around the stone and sink into the Well, and let it’s branches stretch upwards and reach for the Fire.
We stand here, connected at the Sacred Center to all the realms of Land, Sea, and Sky.
Let the Gates be Open!”
Closing the Gates/Restoration of the Ordinary
“Let this Well be but water, ever sacred in its own right, but no longer a Gate opening to the many paths.
Let this Fire be but a flame, ever sacred in its own right, but no longer a Gate opening to the many ways.
Let the omphalos no longer be the Center of the Worlds holding us at the Crossroads.
Hekate, as we move away from the Crossroads and return to the center of our hearts and homes, stand ever vigilant as you always do, until we return again in need of your aid.”
The Return Flow
The Return Flow takes place after all the offerings have been made. It is the reciprocal part from the Gods, that as we have given gifts to them, now we ask for gifts in return. When we ask for blessings from the Kindreds, we take an Omen to see what form those blessings will take. Then the Blessings are infused in some way, often within the Waters, so that the folk can imbibe them and take them within themselves, and carry them into the work ahead and into their lives.
When I Call for the Blessings, I first reflect on the omens that the Seer has received and interpreted. It is important to understand the omen, because that is what you are going to be infusing the Waters with, and offering to the Folk. I find it useful in larger, especially diverse, rites to also call on the Folk themselves to consider the omens and their interpretation, and how it applies to them. I then ask for the Theoi to give us their blessings, as we have given of ourselves. I use the imagery of the moon to help the Folk visualize the Blessings filling the waters. I hold the vessel of water aloft as I ask for the Theoi to send down their blessings. As I am doing this I reach out in all directions with tendrils of awareness, and use them to act as a conduit and a funnel for the blessings, so that they make it into the vessel. As I feel the vessel getting heavier, more dense, and often slightly warmer, I declare that with the blessings of the gods we can grow ourselves, and symbolize this mixing of our energies by pouring the blessing infused waters into the wine (or juice). Some of the water is reserved for any workings that will be done, as well as for those who desire a non-alcoholic drink (when wine has been used). The Folk are then invited to imbibe and reflect on the blessings.
Below are words, or a variation on them, that I commonly say when conducting the Return Flow:
*have vessel filled with wine, and vessel filled with water. Water is infused with the blessings and poured into the wine. Some water is set aside for the working*
Having given of ourselves, and received wisdom and blessings in return, we now seek to take of those blessings to enrich ourselves for the work that is to come. We seek to fill ourselves with these blessings so that we may be thusly imbued with the sacred powers and apply ourselves to the work ahead.
*take vessel filled with water*
Let the brightness of the Shining Gods fill these waters with the omens we have received, [Omen, Omen, and Omen]. Let their blessings grow in strength like the light of the moon, shining with the brilliant power akin to the noon-day sun. Theoi! Rain your blessing down upon us, and fill our Sacred Cup.
*vessel is held aloft as water is infused with the blessings*
Their strength shall augment our strength *blessed waters are poured into wine. reserve some waters for the working* as we approach the workings ahead.
Drink deep, Children of Earth, and think on the gifts we’ve been given.
Evaluations per Course Requirements for Liturgy Practicum 2, Requirement 2.2:
Include evaluations of the ritual from two other attendees (Include contact information for the attendees providing the evaluations. Their evaluations must be at least 125 words in length and include a description of what they thought went well and what improvements could be made, as well as whether or not they believe the ritual accomplished its purpose.)
(contact info removed for privacy)
Briefly describe the Ritual:
The ritual was the celebration of Summer Solstice. Anahita, the Mother of Water, was the Deity of occasion. Rev. Jan wrote the ritual and assigned parts to volunteers, using the ADF Core Order. She attempted to have many perform parts that they normally would not have or that have not had the opportunity to perform yet. There was no working outside of worship and praise. Everyone had the opportunity to give offerings to both the Anahita and their own personal deity. Indo-Iranian names were used during the rite.
I personally had the opportunity to make peace with the Outdwellers, not a part I normally call; however, fitting given my military service.
What did you think went well?:
Jan was very precise on instructions. There was active group participation within the rite and most people spoke loud and clear. Everyone gave offerings and people actually spoke their praise to the deities out loud; something that not everyone does. People stepped outside of their comfort zone and performed well.
What improvements could be made?:
As an evaluator, I would like to have had a copy of the written ritual prior to rite. This would have given me more time to formulate any questions concerning the rite.
Do you think the ritual accomplished it’s purpose? Explain:
Yes. The purpose was for Jan to write an entire ritual and assign those to parts to individuals who volunteered to be a part of her rite to meet the criteria for the Liturgy Practicum 2, Requirement 2.2. Part of her purpose was to get individuals involved in ritual and to speak out loud when giving offerings. Everyone who came did as she had encouraged in her instructions prior to the start of the ritual.
(contact info removed for privacy)
Briefly describe the Ritual:
The ritual was held in Three Cranes Grove’s usual nemeton, at the Unitarian Universalist Congregation East in Reynoldsburg, OH. Many of the attendees had assigned ritual parts, which Rev. Avende had previously sent out to their responsible parties. She had also prepared all the required offerings, which were noted in the ritual script.
I don’t believe any of the attendees were previously familiar with Avestan-style ritual; certainly there was no broad knowledge. Rev. Avende began with a briefly not only of the ritual as a whole, but also of the particularities of Avestan ritual. Specifically, she noted the customary tag to invocations and offering praises: “for you brightness and your glory, we offer you a sacrifice!” Rev. Avende’s script also delved into the particular cultural practices of the Avestans, naming particular mythological figures in the Recreation of the Cosmos, calling on the Kindred by their Avestan titles, etc.
What did you think went well?:
The culturally specific namings and invocation tags were particulary effective; much as a translator often leaves a bit of the ‘flavor’ of a source text while doing the bulk of the heavy-lifting for the understanding of the reader, Rev. Avende took historically attested forms and adapted them to the COoR while maintaining their cultural focus.
I was also impressed by the ritual’s response to the broader secular world. The summer solstice, in Columbus at least, aligned with our community’s celebration of Pride; in fact, I and others traveled directly from the Pride festival to the rite. I haven’t talked to her directly about this matter, but I suspect Rev. Avende specifically wrote subtle allusions to the secular cultural context into her script. The attunement played on Anahita’s life-giving waters that flow from the sun, and led us through contemplating the different prismatic colors of the rainbow formed in the mists of magic, which was a fairly clear connection to Gay Pride. In addition, there were repeated references throughout the script to diversity in all its forms. None of this felt in any way forced; it all would have been completely appropriate language at any time of year. But especially in the wake of the shootings in Orlando, it provided a welcome and meaningful space to honor the blessings of the Mother of Waters as she sustains us all, in our diverse array of selves.
What improvements could be made?:
I was very pleased to have the Avestan ‘flavor’ included in the rite, and usually Rev. Avende’s script did a fine job of smoothly interpreting the unfamiliar terminiology. There were a few points, however, when an unfamiliar term would go unremarked. I seem to remember, for example, (though I don’t have the full script in from of me), that the first occurrence of the Avestan term for ‘chaos’ didn’t have an immediate gloss. Similarly, my part (Recreating the Cosmos) included a number of mythological terms for the first plant, first animal, first man, which all seem to have etymologically-related names, but it wasn’t clear in the glossing whether the gloss was translation or explanation. Especially for linguistically minded people like me, that poses a danger of pulling me into my own headspace.
If it sounds like I’m nitpicking, it’s because I am: Rev. Avende’s ritual script was beautiful, and flowed smoothly; it made an unfamiliar hearth culture feel present and welcome. My quibbles above are to take it from excellent to superlative!
Do you think the ritual accomplished it’s purpose? Explain:
Indubitably. First, it assuredly marked the summer solstice: the DotO was absolutely aligned with the High Day, and Rev. Avende’s script tied her attributes back to the summer’s heat and life that we could feel and see all around us. Second, it also achieved the subtextual goals of building community and offering a space for attendees to celebrate the Kindreds and each other in all our great diversity — by welcoming difference, it bound us and the spirits more tightly in a web of care and community. It was one of the more powerful rites I’ve attended this year, and I’m quite glad to have been a part of it.
(contact info removed for privacy)
Our stated purpose for the rite was to celebrate the Summer Solstice, to honor the Kindreds, and to honor and give sacrifice to Ardvi Sura Anahita. The Folk did indeed bring honor and praise for the three Kindreds, as well as the Summer Solstice appropriate Deity of the Occasion Anahita, and received Blessings in return during this Avestan Rite. As a bonus, we learned about worship within a hearth culture that was new to nearly everyone who participated in this fully scripted celebration.
I very much enjoyed the ritual that began with offering to Atar, the Great Fire, with purification by washing our hands, and with an Outdwellers treaty. It was noted the Avenstans called to the Earth itself, not an Earth Mother, followed by calling to a deity of inspiration (Haoma) and the attunement. Recreating the cosmos and calling Beaver as the gate keeper continued the fire-in-the-waters theme, and then the gates were opened with well, fire, and tree imagery. General praise offerings by the Folk followed the Kindreds invitations, and offerings to Anahita were brought forth after evoking her. After the Prayer of Sacrifice (my part) came the unusual method of water scrying for taking an Omen. The Blessings were passed on to the Folk through drinking Hallowed Waters. The Spirits called upon were thanked, the gates were closed, Beaver, Haoma, and the Earth were thanked. The rite was ended.
There was excellent preparation for the rite, as evidenced by pre-arrangement of roles and tasks, discussion of the purpose and structure of the rite, and the availability of a full written version of the script (if we had not printed our part or had no electronic access). Jan provided effective coaching for the process and flow of the rite, as well as any parts assigned, before and during the rite. Jan adapted well to any difficulties that arose, handling changes that had to be made smoothly and gracefully.
There was also valuable assistance rendered as instruction on performance blocking, with personalized attention given to participants regarding specific questions. Jan exhibited a good understanding of individual Grove member’s aptitudes for liturgy, their current level of confidence with performance, and their willingness to stretch beyond that comfort level – and, encourage us to stretch she did! Everyone present participated in some way beyond just making personal offerings, even if it was only to use the suggested bookend phrase, “___ , for your brightness and your glory, I offer you a sacrifice,” which sounded very good and right as it was included in nearly every part spoken and in the praise offerings of so many of the Folk. It’s one of those things that quite beautifully knits a ritual together.
Along with fulfilling its ritual purpose, each part provided some information/education about the Avestan entity addressed and/or the way the Avestans might have approached their worship. I think this is one of the duties of those who lead our ritual celebrations – to teach us something of the peoples who have gone before and the deities they worshiped. Sometimes we do that in the pre-ritual briefing, sometimes through ritual storytelling strategically placed in a rite, or, as in this case, quite handily through the carefully worded liturgy itself. Even if I cannot connect with a ritual on any other level, if I come away with a new or different way to consider worship, I have “gained something in the work.”
I love it when we try new things or take a new approach to things – like the water scrying for the Omen – though, it is inherently more difficult to connect with a method or approach used rarely or never before. The water scrying was completely appropriate to this rite, and this DotO, and I think it was a good call, even if it was uncomfortable as a participant to experience so much newness in one rite.
Offering to the Great Fire, Atar, and the washing of hands for each individual seemed to set the pace of this rite as somewhat slower and more word heavy than we might usually perform… though, again, both items (and all sections of the ritual) were completely appropriate to hearth culture/DotO, and were also a good call. There may or may not have been a goodly bit of wanting to get to the After-Feast in not wanting a ritual to drag on. To be fair, the lengthy liturgy was worth the information imparted.
Attunement – it seemed highly appropriate to a Summer Solstice Rite as it involved the Sun and the Waters showing how they combine to form a multitude of colors, and yet also coalesce into one unified white light… I was proud to do this Attunement at the Three Cranes Grove Summer Solstice Rite the next weekend on Sunday morning at the annual Community Festival (ComFest) in Columbus OH.
Bookends – it does indeed enhance the aesthetics of a ritual for many people to use similar formats during their parts, right down to repeating specific wording as in the case of this bookend phrase.